not corrupt the word b 41 they must be holy b 42. They must preach so as to convert men b 45 they ought to be learned in the Scriptures b 48 It is a great corruption when they occasion men to sinne b 67 when they are contemned and hated justly b 70 71 what they are then to doe b 74 they are Gods Messengers b 166 to defraud them of their maintenance is sacriledge b 215 216 219 220 221 225. Ministery of man ordinarily used by God a 12 13. How to be esteemed a 13 14. None may take it upon him without a calling b 26. The efficacy of the Ministry b 291. N Nature teaches not to wrong any b 79. O Obedience due to God in all things b 4 5. How far due to parents a 62 63 64 66. How far due to Masters a 80 81 82. How far due to Magistrates a 63 82. Old men their duty b 30. Omission of duties b 208. 209. Oppression God not pleased with sacrifices of it a 222. 224 225. Oppressors not heard of God b 110 Originall sin b 126 280 P Papists plea of bounty b 214 Parents to take care of childrens soules b 127 128. Passion a 25. Patience under affliction a 4 5. Patience in injuries b 108 109. Peace only to the upright b 45. People of God may be punished a 8 9 10. Their priviledges a 27. Person must be accepted before his praiers are a 189. Perfection whether in this life b 14. Perfididiousnesse a great sin b 82 83 Piety brings prosperity b 250. Plenty promised to the obedient b 31. promist to paiers of tithes b 231 232 233 Polygamie b 122 129 130. Popes may and have erred b 61 62 their Church robbing b 228. Portion how children to submit in that a 67. Poverty of Ministers b 226 227. Power of God a 37. Praise God to be praised for deliverances a 55. Praier not heard how great a judgement a 169 170. When the season of praier a 170. How we must pray a 172. What to pray for a 173. Praier to Saints departed a 175. Praiers of wicked not profitable a 178. Where to pray a 197 198. All need the praiers of others a 174. Praiers of Gods people accepted b 181 182. Preferring man before God how hainous a 160 163. Preist how the word used a 203. Professors their sin most hainous a 210. Prophanesse of heart how knowne a 145. Prophets 3. sorts a 12. Christ our prophet b 172 173 Prosperity b 158 159. Prosperity promist to piety b 250. No note of true Church b 241 242. Providence of God not to be questioned b 160. To deny it is pride against God b 244 245. Whence it is that men doubt of it b 247 248. Gods providence and protection a bond of service a 105. Publicke worship to be attended b 52 53. Punishment Gods owne people punisht a 8 wicked oft doe escape unpunished long b 256. Purgagatory b 178 179 235 R. Redemption of the elect b 277 Regenerate their workes holy a 205 Reigning sinne what b 278 Religion teaches to do no wrong b 80 81 Remembrance God remembers our waies b 262 Repentance onely removes judgements b 6 210 211 Reproofe a 133 134 Revenge the desire of it a 49 Reward to obedience b 33 Riches the way to attaine them b 32 234 whether fit for Ministers b 226 227 Wicked oft encrease in riches b 254 255 Righteousnesse cannot be without religion b 268 269 Righteousnesse inherent b 276 S. Sacraments their efficacy a 142 the Ministers of them b 28 Sacrifices of N. Test a 144 what Sacrifices required of Christians a 202 Sacriledge b 212 215 219 220 221 239 240 Sanctification of Gods elect b 275 276 Scoffing speeches whether lawfull a 167 Sencelessenesse under judgements a 3 4 Separation may not be from a Church for the abuses of it a 177 180 Servants their duty a 76 78 83 86 89 Service of God must be with best a 150 183 Sicke service a 159 T. Temple people not bound to it in prayer a 197 Tempting of God what b. 230 231 Tithes whether still in force b 216. 217. 218. Thoughts are known to God a 138 Toleration of Papists a 179 Truth all of it to be delivered b 39 V. Virginity how to be esteemed of b 136 Vowes to be observed a 234 235 Vsury b 85 W. Wages of hirelings not to be detained b 195 Wards the abuse b 198 199 Watchfulnesse required of us b 260 Widowes not to be opprest b 196 197 Wicked though flourish shall be destroyed b 272 273 Wife is husbands companion b 117 choice a of wife b 144 145 Witches not to be sought unto b 189 190 Word of God how to be preacht a 6 7. How to be heard a 7. must be applyed b 2 3. must be all delivered b 39. it must be heard publikely b 51 52. It must be sought after b 54 55 All things are good or evill as they are with or against the word b 84. Wicked not able to abide the preaching of it b 174 Workes no cause of justification a 189 Worship of God must be holy a 127 Where that is abused God is abused a 138 Worship of God removed for contempt a 229 Worship of God furthered by maintainance of Ministry b 227 228 Wrath of God a 44 45 Z. Zeale a 159 FINIS AN EXERCITATION VPON THE PROPHECIE OF MALACHY Wherein The Context is illustrate by a cleare Analyse The originall Text is examined Most translations extant are conferred The expositions of the ancients and others are weighed Together with some occasionall observations By SAMUEL TORSHELL Intended by way of Addition to a larger Commentary upon the same Prophecy by that reverend and godly Divine Mr. Richard Stock and now since his death at last published with the consent of his Executors by the same Author LONDON Printed by Edward Griffin for Daniel Frere Thomas Nichols and Samuel Enderbey and are to be sold at their shops in little Brittaine and Pope-head Alley 1640. NO BILISSIMO AC HONORATISSIMO DOMINO D. EDOVARDO COMITI DORSET BARONI DE BUCKHURST Serenissimae Dominae Reginae Domino Camerario praenobilis ordinis Periscelidis Militi Serenissimo Domino regi CAROLO a Conciliis secretioribus DEPVRATAE ELOQVENTIAE FACILE PRINCIPI INGENUORVM OMNIVM STVDIORUM fautori Mecaenati Dignissimo IN OMNIBUS NEGOTIIS A D HONOREM REGIUM ac Salutem publicam spectantibus Vigilantissimo ac prudentissimo Consiliario Has EXERCITATIONES in Prophetam MALACHIAM Ut exile quidem at Devotum tamen perpetuae observantiae maximi obsequii Testimonium D. D. D. Sacellanus ejus indignus Humillimus Servus Samuel Torshel To the Reader IT was not choyce but occasion that cast me upon this Subject Having the originall notes of the Sermons of that reverend learned and godly Divine M. Richard Stock upon this prophet Malachy entrusted into my hands and upon perusall of them finding many necessary points most wholesomely treated of I thought it too great an
of it in Priest and people hee forsakes not their assemblies but cōmmunicates with them in their service sacrifices Men ought not to separate themselves from a visible congregation or assembly a visible Church for the abuse of it Doctrine and the corruption of it it being not in fundamentalls As here the Prophet did not neither read we of any Prophet who left the Church but in most corrupt ages remained there reproving and threatening them praying and mourning for them but not forsaking them It is that Ezek. 9.4 they are noted as St. Augustine Observeth that mourne for the corruptions of the time not who separate themselves from the Church In the New Testament we find not Christ nor his Apostles to forsake the Church but remaine in it though marvellous corrupt teaching reproving correcting mourning for it So of the Pastors of the six Churches of Asia their corruptions noted and their Angels biding with them To this purpose is that Hebr. 10.24 25 38 39. Because no man ought to separate himselfe from the true Church of Christ Reas 1 Now such is an assembly professing the true saith notwithstanding other coruption for as holinesse if it might be supposed without true saith cānot make a true Church but false doctrine and errour in the foundation overthrows it for being a Church So è contrà corruptions in manners cannot make it no Church when true faith is taught and maintained Because separation and excommunication from a particular Church is the most heavy and greatest censure of the Church Reas 2 which as no man should incurre by his evill behaviour so no man ought to inflict upon himselfe for the corruptions of others who happily deserve to be separated themselves To condemne all those who withdraw themselves from our assemblies because of corruptions amongst us Vse 1 crying out of those who will remaine among them to the benefit of the good that is there to be had But to such an one I say as Augustine answered Petilian That he did not well to leave Christs heape of Corne Non habes quod objicias fiument is Dominicis paleam usque ad ventilationem ultimam sustinentibus à quibus tu nunquam recessisses nisi levior palea vento tentationis ante adventum ventilatoris avolasses Aug. cantr Petilian Cap. 1.18 because the chaffe was in it till the great winnowing day and that he shewed himselfe to be lighter chaffe driven out by the wind of temptation that flew out before the comming of Christ the winnower What folly is it for a man to leave the Jewells and Plate in the Cold-finers shop because to the Iron tongs and black coals What warrant have they when as Noah left not the Arke for all the uncleane beasts To teach every man not to be so offended for the corruption of the times Vse 2 as to separate himselfe from the Church for them * Si amarent pacem non discinderēt unit atem Aug. contr lit Petiliani lib. 24. broken unity saith August And in another place A vessell of honour ought to tolerate those things that are vile * Vas in honere sanctificatum debuit tolerare ea quae sunt in contumelia nec propter hoc relinquere domum claritatis Dei ne vel vas in contumeliam vel stercus projectum de domo sit Aug. contr epist Parm. lib. 3.5 and not therefore to forsake the house of God lest himselfe be cast out as a vessell of dishonour or as dung That certainly which is 1 Cor. 5.13 Put away from your selves the wicked person is to be understood of those who have authority which if they exercise not is their sinne not mine or thine Shall I forsake the good and the Church where I may be safe for their evill Nec quisquam sine consensu cordis sui ex ore vulneratur alieno Let no man then separate himselfe for why should a good pure and sound member separate it selfe from those that are corrupt and cut it selfe off both to make the whole worse and to lose to it selfe the good it might have by abiding For us The Prophet who had the least hand in the sinnes and was the least cause of the burden he feares and as it were mournes and seeketh how to avoid it when the Priests who were the cause of it are secue and carelesse It often falls out Doctr. that the faithfull mourne and feare the plagues they foresee when they who have deserved them sleep securely and rather provoke God still Mich. 1.8 Therefore will I mourne This hath beene by your meanes Here is the reason why God will not accept their prayers because they are authors and principall causes of the evill and sinnes amongst them The prayers of hypocrites and wicked men Doctrine whether Ministers or Magistrates or private men whether superiours or inferiours cannot be profitable to the Church nor others for whom they pray nor accepted of God This is manifest here as also by that where the prayers of the wicked are rejected with divers such places This the Lord taught when in his Law he commanded that the Priest should first offer for himselfe Levit. 4.3 and Heb. 5.3 Because they are not profitable for themselves Reas 1 neither shall be accepted much lesse for others Not for themselves Isaiah 1. and 66. Because they are in Gods sight abhominable Reas 2 Prov. 15.8 such cannot prevaile with him Balaam prayed for the people of God Object and was heard for them and yet he was a wicked man Numb 23.19 20. A truth it is Answ St. August so answereth Parmen contr Epist Parm. lib. 2. cap. 8. proving they ought not to separate themselves as they taught because men are pollured But for the example I think we may say Balaam was not heard saving his judgment because he certainly never prayed hee did prophesie indeed in a certaine former of prayer therefore that speech of his is accounted a blessing because he did ominate and foretell happy things which would befall to the people of God But he never prayed indeed for his heart went against it it was utterly against his will who for the wages of Balac would rather have desired to curse onely hee was compelled to it by the Spirit of God Therefore he was not heard which prayed not but the Spirit of God which in the good worketh the affections and suggesteth words did onely put such words into his mouth for any good that should come by them to the people of God as for the terrour and destruction of Balac who had set himselfe against the people of God to shew him tha not they before him but he should fall before them This sheweth the folly and the vancity of the reason of some Popish and Popishly affected who plead for lenity Vse 1 connivence and impunity because the King and his Children the Realms and Dominions may enjoy so man prayers from them unto the Lord their Jesuites and Priests and all would pray
esse subjecta regulis Donati To say nothing I say of their shew of service nor of the lay Papists who make great shew of great service by the account of their prayers upon their beads when few of them undestand what they say To say nothing of these who are without and so what have I to doe to judge them how many have we within who are here convinced of sinne because they make great shew and yet doe nothing lesse Many make great shew of serving God in prayer others in hearing of the word and therefore come panting and blowing and sweating about such things but doe nothing lesse because it cannot be they can make account of Preaching who regard not Prayer nor they of Prayer who reverence not Preaching because he can not delight to hear God speak that delights not to speak to God and so è contrà And as Bernard said betwixt prayer and fasting so say I of this prayer obtaineth the power of fasting Oratio virtutem impetrat jejunandi jejunium gratiam orandi noc illam corroborat illa hoc janctificat Bernardus and fasting the grace of prayer this strengthens that and that sanctifieth this Finally they who come to the service of God as Ezek. speaketh shall be answered as he saith for they make shew and doe not To teach every man to take heed of hypocrisie Vse 2 and making shew of diligence and devotion in the service of God when there is no such thing in the heart for that will not go currant with God but wil be severely both censured and sentenced by him as amongst other things it was in this people one principall cause of removing the worship of from them so of the Gospell from us for in shews and colours and pretences may hee deceive men but he cannot God That which St. Hierome saith ad Rusticanum Epist 4. Honor nominis Christiani fraudem facit magis quam patitur quodque pudet dicere sed necesse est ut saltem sic ad nostrum erubescamus dedecus So is it true in in respect of men but it cannot be so of God who sees the inward parts Hebr. 14.13 but such deceit shall verily suffer from him who cannot endure hypocrisie for such sonnes and servants he cannot endure who will say and make great shew but doe nothing Therefore ought every one if not to be as the windows of the Temple were wider within then without yet to be no more in shew then they are in truth and to labour to doe every thing they make shew of And yee offered that which was torne Their practice and here the first fault of their sacrifice that they brought none of their own but such as was gotten by unlawfull meanes Things taken from others by deceit Doctr. violence oppression and wrong are not fit matter for sacrifice to God to be given to the poore to good religious or charitable uses this is reproved in these hereto tends the commandement Deuter. 23.17 18. there shall be no whore of the daughters of Israel neither shall there be a whore-keeper of the sonnes of Israel Thou shalt neither bring the hyre of a whore nor the price of a dog into the house of the Lord thy God for any vow for even both these are an a bomination unto the Lord thy God Isaiah 61.8 I hate robbery for burnt offering Luke 11.41 Ephe. 4.28 Because every man ought to offer unto the Lord of his owne not others Reas 1 now only all that is a mans own which is gotten and had by lawfull means that which is gotten by unlawfull means is anothers not his Because this were to make God partaker of the sinne as much as in them lyes Reas 2 and whereunto he should be accessary if he should accept any such thing as receivers of stoln wares Luke 16.9 Object And I say unto you make you friends with the riches of iniquity that when yee shall want they may receive you into everlasting habitations Then is it lawfull thus to dispose of a mans goods though gotten by iniquity Christ indeed cals them riches of iniquity Answ which he shews not only of riches unjustly gotten but of those which are lawfully gotten seeing the Doctine we have taught is true They are called thus as some thinke because they are inaequalitatis unequally divided or because they were gotten by the sins of the grandfathers or great great fathers or because they are matter of sinne and iniquity not that they are either such of themselves nor by Gods ordinance who hath made them remedia humanae miseriae non instrumenta voluptatis superbiae but they are such by the corruption and infirmity of man as wine good and neat put into a musty caske will in time smell mustily like the vessell so that as often as a man drinks of it he saith it is musty So riches good of themselves yet possessed by a corrupt heart grow evill that thou mayest call them wicked riches because they are causes of wickednesse as the Apostle speaketh of evill times and so Christ calleth them here not perswading them of the riches they have gotten by iniquity to offer sacrifices unto God on the Altar of the poore or any otherwise to procure favour from God but perswades them that those riches which men commonly so use to pride or voluptuousnesse and other sinnes that they would use well to procure favor and good will unto themselves both of God and man This serveth to shew that many mens sacrifices and liberality is unlawfull and no waies acceptable to God Vse 1 because it is of such things as are evill gotten by unlawfull meanes Such is the liberality and hospitality of many men in the Country maintained by oppression racking of rents dispeopling of towns and such like Such is the liberality of many Citizens who in many yeares get together a great deale of wealth by fraud oppression the cursed trade of usury and at their deaths leave a little to religious or charitable uses franke at their deaths of that they cared not how they came by it in their lives things which are not their owne but other mens of which they ought to have made restitution as Zacheus did Luke 19.8 and out of the remnant have given to good uses when a mite had been better and would have beene better accepted then a Million without it and for which now though the loins of many blesse God for that they left yet are they burning in Hell for it if that be true of August Ep. 54. Macedo as true it is according to the Analogie of the Scripture Sires aliena propter quam peccatum est cum reddi possit non redditur non agitur poenitentia sed fingitur si autemveraciter agitur non remittitur peccatum nisirestituatur ablatum sed ut dixi cum restituti potest August Epist 54. Maced If the thing for which the sinne was committed may bee restored and is not the man doth not
goe for currant servants will not abide with me if I instruct correct and restraine them as duty and reason requireth First see whether thou art not the cause why they are so untractable either not seeking by prayer a blessing upon thy government or dealing hardly and passionately in thy government as if thou hated them rather then loved good things or thy servants see thee doe contrary to that thou directs them for if none of these God will perswade them to be tractable and bend their hearts or else know that he would have thee purge thy house of them as David said and did his of his said lewd servants lest as God prospers a bad houshold for a good servant so he curse a good houshold for a bad servant Ministers excuses of the untractablenesse and unwillingnesse of their people which may happily come from their former negligence or indiscretion or if God doe not blesse his labours to them his reward shall be never a whit the lesse nor he lesse acceptable so he doe his duty Magistrates and Officers that they shall be accounted busie officious and pragmaticall and it may be when they are out of their office they shall have actions against them for this and that usage they may happily be justly so accounted because they follow and doe things in humour not in conscience If they doe not they neede not doubt of Gods protection and of good successe and should rather feare an action from God then men besides the losse of the good they may have by doing it But to all I say as she said to the Heathen King doe me justice or else cease to be my King So let them either doe the duties of their places or else never take them or speedily give them over and leave to be masters c. Or else they must know that if God will not justifie he will condemne The law of truth was in his mouth He taught the truth and word of God and nothing but that and that wholly The Minister of God must deliver to his people Doctrine the law of truth and it onely onely the word of God and nothing else Rev. 2.7 heare what the spirit saith The law of truth was in his mouth He taught the truth and nothing else but the truth and the whole truth all the truth not keeping any thing from them The Minister must deliver to his people the whole truth of God Doctrine all his will and counsell whatsoever he hath commanded and revealed Levit. 10.11 Deut. 5.27 Mat. 28.20 Acts 10.33 and 20.27.35 Because else he cannot be free from the blood of his flocke Reason 1 that is the perishing or slaughtering of them sanguinis i. caedis saith Chrysostome upon Acts 20.26 For if Paul be free from their blood and from their murther because as he said Acts 20.26.27 I take you to record this day that I am pure from the blood of all men For I have kept nothing backe but have shewed you all the counsell of God Then will this by the contrary follow Because else they should not be faithfull neither to him that sent them nor to them over whom they are set Reason 2 for what fidelity can there be when for their owne pleasures or respects they shall not deliver the whole he commanded and might be profitable to them 1 Cor. 4.2 And as for the rest it is required of the disposers that every one be found faithfull This will crosse their opinion who affirme many things in the word are unfit to be delivered and taught to the people Vse 1 and are ready to scandall and stumble at it when at any time they are But if the Minister must deliver the whole truth If Rom. 15.4 Whatsoever things are written aforetime are written for our learning that we through patience and comfort of the Scriptures might have hope If Deuter. 29.29 The secret things belong to the Lord our God but the things revealed belong unto us and to our children for ever that we may doe all the words of this law Why should they not be taught It is certaine that many things ought to be spoken wisely discreetely in their fit and due times but yet all things must be delivered That which Hierom counselled Laeta for her daughter that the booke of Canticles she should read last of all the Scriptures when without danger she might lest in reading it in the first place she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words It may be a rule for all things of the like kind for as Hilar. Psa 134. As an unskilfull man comming into a field abounding with wholsome hearbs passes by all as of no more use then the grasse but a skilfull one otherwise So of the Scriptures * Vt imperitus in agrum salubribus herbis divitem venerit omnia inutilia promiscuè genita existimans praeteribit peritus contra Ita de Scripturis Hilar. Psal 134. And as Bernard Why may I not draw a sweet and wholesome repast of the Spirit out of the sterile and insipide letter as grain from out the huskes as the nut from out the shell as the marrow from out the bone And as Basil * Quidni dulce eruam ac salutare epulum spiritus de sterili insipidâ literâ tanquam granum de palea de testa nucleum de osse medullam Bernard in Cant. serm 73. All bread affoords nourishment for health but of no use oft-times to the sicke or queamish * Omnis panis nutrimentum affert ad salutem aegris autem saepè inutilis sic omnis Scriptura mundis munda Basil ad Chyl de solita vita so is the Scripture pure unto the pure And if any seeme unclean and uncomely it is to those that are such in themselves For other things that men thinke unfit to be taught because of the greatnesse of the mystery and the depth of them I say as to the former If Paul have written of election and reprobation and hath said All things that are written are profitable and are for learning in the same Epistle where he specially handles those things why should they not be taught but with wisedome in their place That which S. Chrysostome speaks in another case we may apply to this * Magister literarum puerulum de gremio matris acceptum ignarum omnium primis tantummodo imbuit elementis quem rursus alius magister accipiens perfectioribus instruit disciplinis Chryl Hom. 9. in Gen. A petty School-master that takes a young childe from his mothers lap ignorant yet of all things onely teacheth him his first letters whom another master takes and instructs after in higher learning so in the knowledge of the Scriptures For as all men cannot dive and fetch pretious stones from the deepe but he that is cunning and hath the Art of it so not all but the wise can either teach or conceive the
so long for we use to weigh more those things we write then those we speake Secondly that if he put her away he was not allowed atall to take her againe and therefore to make him not to doe it but advisedly when happily upon second thoughts he would not doe it Thirdly if he gave her a bill of divorce it must expresse the cause why he did it clearing her that it was not for adultery and accusing himselfe that it was for some other slight cause which he ought and would if there had been any love in him at all have covered All which sheweth that God did it for their infirmities and would have restrained them from it by this meanes and that he granted unto them was onely judiciall that is so much as might free them from the hand of the Magistrate that they were not punishable by him but not that which made it no sinne against the law morrall and before him they were onely freed in fore civili non conscientiae It is like to our law of usury which frees men from punishment of the law if they take not above such a summe but frees them not from sin before God providing for the good of the borrower both that they might borrow and when they did not be too much oppressed but so he that lends is an usurer and so a thiefe before God So in this For the Lord as a wise law-giver in his judiciall lawes permitted in a civill respect some things evill in themselves for the avoiding of a greater mischiefe not to allow or justifie the same from the guilt of sinne as before him in the court of conscience but to exempt the same from civil punishment in the external court before the Magistrate such is this we speake of Hence it is that we read not in the Scripture of any man of note for piety and holinesse which ever used this or ever gave any wife a bill of divorce For whereas Abraham put away Hagar and Ismael it is not against this for as he did it by the counsell of the wife so by the commandement of God Gen. 21.12 And none that were godly using or practising it once though they were subject to the same inconveniences that others were and so shewes that they held it not simply and in conscience lawfull Againe they say that 1 Cor. 7. the Apostle allowes divorce for another cause It is answered that the Apostle speaketh not of a divorce but of a disertion not of putting away the wife for any fault of hers but when she forsakes the husband for the faith and piety that is in him and so è contra for the Apostle onely saith if the unbeleeving depart let him depart But allowes not the beleever in any sort to put away the unbeleever nay commands him to live with her if she will abide with him And so onely enjoyneth him to suffer a disertion not to make a divorce And so this establisheth no other cause Againe they say if for adultery then much more for crimes greater then it and so there are more causes of divorce This will be answered out of the former for if the Apostle allow not for infidelity then not for greater for that is sure farre greater and if their reason were good then would this follow infidelity is a greater sinne then adultery therefore ought a man to be put to death for that becauses for this he owes to dye by Gods law Againe adultery doth not make the divorce because of the greatnesse of the sin but because of the opposition of it to marriage it is far more contrary to it The reason is because in marriage man and wife ought to be one flesh Now adultery is that which doth divide them and make not one but two And so doth neither infidelity blasphemy idolatry neither any such sin For these and the like sins are more repugnant to God and separate men from him more then adultery but it is more opposite to Matrimony which is manifest because amongst infidells idolaters and blasphemers marriage is good and lawfull though not holy Other things they object as coldnesse and inability of some incurable disease if the one goe about to kill or poyson the other if the civill lawes allow it But they are answered that some of these may hinder a marriage it be not not breake it when it is In others the Magistrate is to be looked to for helpe The lawes of Magistrates causing divorce for other things if they be capitall they ought put them to death and so end the controversie If criminall of lesse force their law is against the law of God and not tolerable To reprove and condemne all those who practise contrary Vse 2 who though the law allow not other divorces but for adultery yet they upon dislike they take at their wives or liking of others make nothing to send them home to their friends and live separated from them and onely for their lusts sake beare more indignity and discontent from a harlot in a yeare then they had from their lawfull wives in many yeares before hearkening to such bad counsellors as Memucan was to the King Ahashuerosh Ester 16.19 perswading him to put away Vashti for one disobedience and for some miscarriage to send her away and take another in her place forgetting as S. August speaketh to Polletius that they are Christians and therefore that they ought to be prone and inclinable to mercy and indulgence and not be so hard and cruell not remembring the example of Christ who pardoned the adultresse Joh. 8. shewing how full of love and compassion husbands should be towards their penitent wives if in adultery much more in lesse things and offences but these are like those who August speakes of who because of their bitternesse to their wives that they might doe it with lesse reproofe have razed out that Chapter or that story at least out of it so they could be content to raze this out but heaven and earth shall passe when this shall stand and they who feare not to offend against it shall feele the weight of Gods anger hereafter for his anger and hatred will be punishment and judgement Not as the Disciples inferred upon it Vse 3 Mat. 19.10 If the matter be so between man and wife it is not good to marry For they are well and with good reason checked by him seeing verse 11.12 as he said unto them All men cannot receive this thing save they to whom it is given for there are some chaste who were so born of their mothers belly and there be some chaste which be made chaste by men and there be some chaste which have made themselves chaste for the kingdome of heaven He that is able to receive this let him receive it For to some who cannot abstaine marriage is as necessary as meat drinke and sleepe as Luther said sometimes foollishly cavelled at by our Papists That is then not the use of it but
and so helplesse As Samael to Agag 1. Sam. 15.33 But besides all this he will fearefully destroy all such To perswade all guilty persons though not before men Vse 3 yet before God to enter into themselves and examine their owne lives and former practise and see that they repent of this sinne as well as others and if they do truly let them make restitution to such else that may we use Mich. 6.10 Are yet the treasures of wickednesse in the house of the wicked and the scant measure that is abhominable and set it on with verses 11.12.13 shall I justifie the wicked balances and the bag of deceitfull waights for the rich men thereof are full of cruelty the inhabitants thereof have spoken lies and their tongue is deceitfull in their mouth therefore also will I make thee sicke in smiting thee and in making thee desolate because of thy sinnes For no restitution no repentance Chrysost ho. 5. de paeni tent To. 5. p 734 a.b.c. 2. where there is knowledge and ability of all without a man do it And oppresse the stranger The fourth particular injuring and oppressing of strangers some were strangers by nature but proselites to the religion of the Jewes and these I take it are not accounted strangers nor so called they had happily a note given them and signification of it that they were of some other country As 2 Sam. 11.6 Vriah the Hittite and 1 Sam. 26.6 Abimelech the Hittite but they were as if they had beene borne in the Land and of these I take it he speaketh not here but others were onely peaceable in the Land and State living or trading with them and though not professours yet not persecuters or open opposers and disturbers of their religion The Lord will judge Doctrine punish and condemne those who injure and oppresse strangers such as being borne in another country doe professe the same religion or live peaceably among them Manifest as here so by Exod. 22.22.23 Deuter. 27.19 Jer. 22.3.5 Ezek. 22.29.30.31 2 Sam. 12.9.10 and Cap. 21.1 Reasons first and second as in the former Because no man ought to oppresse his neighbour Reason 1 or brother if he doe God will judge him for it this will be granted of all but a stranger and such an one as this is as his brother and his neighbour as is manifest Luke 10.30 Levit. 19.33 Because the Lord he loves the strangers Reason 2 Deut. 10.18 Now to injure and oppresse such strangers as he loves or such as he loveth he will revenge and judge To instruct all in authority to use their authority in the defence of the strangers right Vse 1 as well as those who are home borne and to relieve them oppressed as we may understand that Isaiah 1.17 not to accept his person no more then his who is home borne but doe him right against him that is home borne as well as this against a stranger If he must preserve a servant in the cruelty of his Master Deut. 23.15.16 Thou shalt not deliver the servant unto his master which is escaped from his master unto thee he shall dwell with thee even among you in what place he shall chuse in one of thy Cities where it liketh him best thou shalt not vex him It was not a refuge for every wicked man but for him that was knowne to be cruelly used and fled to them for the name of the Lord. Then must also be Sanctuaries to strangers distressed To teach us what their portion shall be from the Lord who grieve and vex strangers Vse 2 that is all such as murmure that our Church should be like to a Hen which doth not onely nourish up her owne Chickens Chrysost ho. 46. operis imperfecti but also strange ones that are excluded from their owne damme So doth the true Church and so hath ours which these men hate and would have them excluded onely for their owne profit and gaine and therefore are they ready to favor any against them as much as in them is to hinder their right and to pervert their justice They tell us they grow rich amongst us and get the wealth when many are impoverished but is their eye evill because the Lords is good or doe they hate them because he prospers them So did the Egyptians the Israelites But by what meanes grow they rich otherwise then by following a lawfull calling and labouring as thou dost and if thou be poorer it is because thou art idler or more wicked The Lord taught the contrary by that Law Levit. 25.47 c. And by that which he allowes unto them one and the same Law as to him that was born in the Land as is often shewed and repeated save in the matter of remitting debts in the seventh yeare Deut. 15.1.2.3 And feare not me The fith sort of sinners that the Lord will judge are in a more generall kinde such as feare not him that is such as have no continuall awe of him in respect of his power and mercy for these and the fruits of them to avoyde evill and flye from finnes Now in the conjunction of these is noted by some that this is the roote and cause of others i. such and such have they done and this is the cause hence it comes because they feare not me The want of Gods feare wheresoever it is Doctrine is the cause and roote of all sinne many and great as the feare of God is the cause of mens flying and avoyding of sinne The later is manifest Prov. 8.13 The feare of the Lord is to hate evill Deu. 5.29 Deut. 42.18 39.9 Then the contrary where it is not for take away the cause take away the effect And so the latter is proved and by that Gen. 20.10.11 Then Abimelech said unto Abraham what sawest thou that thou hast done this thing Then Abraham answered because I thought thus surely the feare of God is not in this place and they will slay me for my wives sake Exod. 1.17 Psal 36.1 Amos 6.3 Rom. 3.18 Reason Because as August in Psal 79. * Omnia peccata duae res faciunt cupiditas timor proponitur praemium ut pecces facis propter quod cupis terreris minis facis propter quod times August in Psalm 79. Two things cause all sinnes desire and feare there is a reward proposed that thou maiest sinne thou dost it because thou desirest the reward thou art terrified with threatnings thou dost it for feare of smart Now where the feare of Gods power is it will expell all such desire of pleasure or profit for feare is the strongest affection and stoppeth the passage of desires as in a coward and one condemned And the lesse feare will be overcome of a greater as a strong and great naile drives out a small one Luke 12.4.5 And I say unto you my friends be not affrayd of them that kill the body and after that are not able to doe any more but I will forewarne you
hindering the glory of God and the salvation of his people Doe they thinke then to have honour of God many can be content to entertaine Ministers in their houses at their tables specially strangers rather then their owne painefull Pastors but with Sauls humour 1 Sam. 15.30 not to give them honour but to honour themselves Many are heard glorying that they have a Minister in their house and they give him twenty pound or thirty pound per annum when their hearts tell them that they deprive him of eighty as due to him as the rest they enjoying the impropriation being a thing for ought I can see under correction of the law against right or reason both in respect of the people that they should have their tithes for nothing performing no duty or service unto them and in respect of the Minister who doth the labour and they enjoy his wages And these men thinke to be honoured before the people for them and by them but if that be due to such as deale liberally with them which is rather in giving them more then their owne then in keeping any thing backe from them if they by this dishonour them let them looke for dishonour from him when they thus provoke him If the Prince be offended to see one of his common souldiers disgraced and pinched of their wages if one of his Guard and nigh attendance wherein the safety of his person consisteth his anger would exceedingly be kindled but if his sonne saith Cyril I would apply it if himselfe his owne homage and tribute denyed him would he honour such To perswade men to give unto the Ministers Vse 2 who watch over them and for them when they sleepe and study for them when they play and weepe for them when they laugh and in all things and by all meanes seeke their salvation and good to give them I say their due and competent maintenance if other things move them not if the commodity and profit promised doe not move them yet this that is better then riches and gold and to be desired above it Prov. 22.1 All nations shall call you blessed They should be honourable and famous for their outward prosperity besides the generall doctrine we may observe some particulars The Lord sometime makes his Church famous and honourable in the eyes of the world Doctrine and wicked men for outward peace and prosperity and plenty as here is promised So was it with this people for the most part in the dayes of Ioshua and divers of the Judges then their victories taking the land here their often deliverances and forty yeares peace and plenty together witnesse the bookes of Judges In the times of David and Solomon his son that they came from farre to see the plenty and prosperity and so of divers others of the Kings times Amongst other that is specially markeable and of speciall note when they were in captivity yet for deliverance famous Ester 8.17 In all and every Province and in all and every City and place where the Kings commandedement and his decree came there was joy and gladnesse to the Iewes a feast and good day and many of the people of the land became Iewes for the feare of the Iewes fell upon them Because God hath promised such things unto them Reason 1 while they feare him and walke in his waies and keepe his ordinances and judgements therefore they doing he will not be wanting Because wicked men should see that Reason 2 which they will hardly confesse that even in this life there is a reward for the righteous or to shew his power in preserving it as Moses bush * Dum persequitur floret dum c. Hilar. de Trinit cap. 7. while it is persecuted it flourishes while it is contemned it encreases while it is wronged it orecomes while it is opprest it growes and then stands when it seemes throwne downe Now in this I say the Lord doth oftentimes thus blesse his Church not alwaies for even under the law when this was more specially promised to them under the Gospell and when they were led more by these because of their child-hood and infirmity they had them not alwaies then lesse under the Gospell Besides Jer. 12.1 Psal 73. 2 Tim. 3.12 John 16. ultimo 20. Heb. 11. Israel in Egypt in Canaan by Philistimes Ammonites Midianites Babylonians Persians The Primitive Church for 300. yeares after Christ after it was persecuted by the Arrians Gothes Vandals yea after that it had Christian Princes yea and much misery the Church hath felt from the Turkes All which shewes this is but sometime not alwaies This may be because it is with the Church as Salvian once complained * Ipsa Dei occlesia quae c. â—alvian D. l. 3. de Imber The very Church of God which in all things ought to please God and to appease him what is it or doth it else but imbitter or provoke him or besides a very few who flye from evil what is almost the whole society of Christians any other but a very sinke of sinnes Against the dreame of Anabaptists Vse 1 who thinke a man cannot be a religious man and a rich man but that one overthrowes the other It is true it often falls out by the corruption of men that as the leane Kine devoured the fat in Pharoahs dreame so in this and that the mother is devoured of the daughter but yet this sentence and opinion must needs condemne all the generation of Gods children who sometimes have had such abundance plenty and prosperous estate and that which hath beene may be for as there is no new thing under the sunne so nothing hath beene but it may be renued This will confute the doctrine of Popery Vse 2 making this a note of the Church for being but sometimes befalling it it cannot note the Church which is certainely knowne onely by such things as are infeparable which this is not being oftner under persecution then in prosperity and how otherwise seeing here it is but a stranger and sojourner compared to a Dove lodged in the rockes Cant. 2.14 to a ship shaken with the windes but not sunke to a house upon the rocke beaten with winde and weather but not cast downe Therefore is it but a weake argument which Bell. Sad. Stapl. and others use to prove the true Church and to deny ours to be and indeed no other then that which the Heathen and Pagans have used against Christians Symachus against whom Prudentius writ in an Epistle to Theodosius the Emperor which is in Ambros Epist 30. used this argument and almost no other to prove that the Emperor should still abide in the religion of the Romans because that Common-wealth was most flo urishing and prosperous so long as they worshipped Iupiter Apollo and other Gods Also the old Tyrants Persecuters of the Church were wont to impute to chance the cause of all calamities and miseries for they used to say when calamities were upon