who knowes the former well enough and he that in truth will be their Judge and both witnesse and accuser and Judge And though it be not lawfull for earthly Judges to doe so yet is it for him And such shall know that he will not be mocked and abused doe it to the King or Captaine or any man of account and see whether he will beare it at thy hands Vse 2 To teach those who are in this state and have made this covenant to remember who was by when it was made in whose presence and who was witnesse of it and to whom indeed the covenant was made as a feoffie in trust for both parties It was the Lord that was present and made to him for them that as parents suffer not joinctures to be made to their daughters which is drowned with the marriage Laban tooke an oath of Iacob for his daughters Gen. 31. but to themselves or some third person which will looke to the performance of it if his daughter would remit it so in this with God who certainely will exact it at the hands of both of them each to other and will not faile the trust he hath taken upon him If it were but for his presence onely and because he was by it should strike a reverence and a care to keep it as that Math. 14.9 Herod for the oath sake and them that sate at meate with him performed what was promised so more of this he for his inferiours they for their superior and Lord hee for them who onely would condemne his rashnesse but could not punish his unfaithfulnesse and promise breaking they for him who can doe both and will doe both Men will not breake their faith given but in table talke if they doe it will be a shame to them though it be but in small things What a shame is it then to falsifie that faith that is given in the presence of God and his Church Therefore let every one remember their covenant and the duties of them and doe them he is witnesse Judge and revenger The wife of thy youth She whom thou hast had from thy youth then taking of her and hast had the comforts and helpes by her ever since Doctrine It is fit and convenient when a man is purposed to marry and is in some good sort provided for outwards things having either trade or treasure either possessions or a profession that wil administer necessities not to passe his youth before he take himselfe a wife Prov. 5.18 Let thy fountaine be blessed and rejoyce with the wife of thy youth The wife of thy youth against whom thou hast transgressed Now that she is old the heate of thy love is cooled her beauty being decayed or her portion spent or such like now thou hast cast her off and set her by and taken another which ought not to be but thy love should be continuall Doctrine The wife must be beloved not onely when she is young and beautifull not while her friends and favor lasts c. but alwaies while she lives Pro. 5.19 Let her be as the loving Hinde and pleasant Roe let her breasts satisfie thee at all times and delight in her love continually Yet is she thy companion This amplifies their injury and indignity done to the wife seeing she was by Gods ordinance and his owne covenant admitted into the participation of houshould matters and governement made his yoake-fellow and his wife and helper and by these two rights and titles remained so still Doctrine The wife is her husbands companion one that by right hath part in his governement and houshold affaires and who ought to take the care government with him put her shoulder under it and beare it with him This is from her creation God making her an helper Gen. 2.18 Also the Lord God said it is not good that the man should be himselfe alone I will make him an helper meet for him First to beare him children Secondly to keep his body chast 1 Cor. 7.2 Thirdly to tend his person in sickenesse and in health Fourthly in governing his house children and family Hence is that Gen. 3.12 To be with me some read to be my companion and fellow to helpe me she that thou gave me to be adjutrix she is insidiatrix yet noting what she should be Hence it is that the spirit of God in the commendations of a vertuous woman sets down so many proporties of a good huswife and one that takes care of the governement and houshold affaires Prov. 31.11.13.15.21.23.27 The heart of her husband trusteth in her and he shall have no need of the spoyle She seeketh wooll and flax and laboureth chearefully with her hands And she riseth while it is yet night and giveth the portion to her houshold and the ordinary to her maids she feareth not the snow for her family for all her family is cloathed with scarlet her husband is knowne in the gates when he sitteth with the Elders of the land She overseeth the wayes of her houshold and eateth not the bread of idlenesse Hence is the practice of Rebeckah Genes 27.46 And of Abigail 1 Sam. 25. Reason 1 Because she is partaker of the honour with him in being above the rest commanding and being served by them then reason she should carry onus and the burden with him and care with him if she command with him seeing she rules and raignes with him for this government is an Aristocracie Reason 2 Because his cares and troubles are increased by her and hers Virginity is oftentimes troublesome for a man to wrestle with his infirmities and passion and in health and sickenesse Which though they be remedied by marriage yet that brings him into as many though happily not so pressing for he that is in his virginity and finds these and thinkes altogether to free himselfe from them by marriage Chrysost de virginit 52. fine is like him that walkes in a brake of bryars or a thicket of thornes and some thorns sticking in his graments if he turne himselfe about to avoid one he catcheth and is catched by another So here Reason 3 Because he hath endowed her with all his goods both bona animae corporis fortunae that she hath right to them all as himselfe And wherfore all this but to take care with him beasts have fodder servants meate and drinke for their labour and care she the right of all for his endeavours Vse It reproves the neglect of these duties and bindes all wives in Gods feare to performe them Yet is she thy companion and thy wife Though the men had taken other women into their beds and adjoyned them to them and so indeed commit adultery which breakes the marriage knot yet because by a lawfull Judge and Magistrate no divorce is made the Prophet tells him she is his wife Doctrine When adultery is committed and manifestly knowne to be so either by the man or woman yet neither may the nocent nor innocent party put one another away but they are still man and wife till the cause be lawfully heard of a lawfull Magistrate judged and determined That riseth hence that God saith she is his wife Further
bill of divorcement and put it in her hand and send her out of his house To which I answer and oppose Math. 19. so that if it were lawfull then yet not now neither doe I herein make Christ contrary to the decrees of God by Moses but we must understand that that law in Deuteronomy was a civill and judiciall law And Christ he meddles not with civill or judiciall courses but morrall things For they who governe common wealths propound this end unto themselves that if two evills or two inconveniences happen and meete they admit the lesse lest they fall into the greater As in some Cities they have admitted stewes and harlots to avoide as they say greater evills which the law of God will not suffer in his common wealth And so to this purpose of marriage when unhappy unfit and unequall marriages are made the one of these two inconveniences seemed to be necessarily that they who hated their wives would either perpetually afflict and vex them and at length kill them or they must have liberty to put them away The permission argues no simple lawfulnesse This latter was thought more tolerable therefore it was allowed in that common wealth but so allowed as if God by it would make them keepe their wives and use them better For first God would have him make a bill of divorce by that to affect so hard cruell a husband to drive him to consider what an unfit unworthy a thing it was for him to put away one he had enjoyed 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 foro 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 Vse 2 To reprove and condemne all those who practise contrary 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
Physitians are murtherers who poyson in stead of curing yet I condemne not the Art but such as abuse it Many Mariners make shipwracke yet we condemne not the Art of Navigation but their badnesse And mens mindes who in such things must needs be occupied should rather exercise themselves to meditate of the justice of God and to justifie him that spares not sinne no not in those who are most nigh unto him giving a purgation as it were to his owne house as David said he would do to his Psal 101. And laying the fault where it is not upon the profession but the person In this Iobs friends were better then many who of the two when they could not found the depth of Gods dealing they accused him rather then his profession that he had been but an hypocrite in it And as not anothers profession so never his own where he findes Gods judgements in it As many men draw neere to God and take some holy profession upon them and thinke then all should be safe with them and then feare nothing which when it befalleth unto them begin to contemne their profession as the Jewes Jer. 44.15.16.17.18 so they But as the Jewes never considered their present corrupt service of God nor their by-past corruption and Idolatry unrepented of vers 21. whereby they might have seen that it came upon them for that not for their profession So with these Vse 2 To teach all who draw neere to the Lord either by some speciall office in the Church or profession of his Word not for that to presume to live in any sin as if that should be his sanctuary for if others have been smiten as it were at the hornes of the Altar why should he thinke to escape nay he shall the lesse escape then an other further from God because he hath these examples and hath not feared 1 Pet. 4.17 And for profession as Salvian of a particular sin yea of all Licet gravè in omnibus praecipuè in iis tamen quae in consimili crimine etiam profâ—ssio sanctitatis accusat nay he ought the rather to labour for more holinesse the neerer he comes to God and to avoyd even the lesse corruptions for the Lord will lesse bear it in them for he will be sanctified in them that draw neer unto him if not by their holinesse yet by his own justice in punishing them more sharply to the end that as the wax the more neerer it approcheth to the fire so much more the heat of the fire approacheth in melting of it so the holinesse of God may better be known in uncasing of such hypocrites or hypocrisie approaching to him and so he may be the more glorified of the people in such judgements And will curse your blessings The first particular curses in cursing their blessings already bestowed on them which is either by taking from them the power they have to nourish and he hath by his ordinance given unto them or else so that they shall not be comfortable unto them or else in making them turn to their hurt Doctrine 1 Then doth God curse men when they have abundance of outward things and have not the comfort by them which happens either by his taking away the staffe from the creature or the strength from the eater Micha 6.14 Thou shalt eate and not be satisfied Doctrine 2 All creatures have the power to help nourish and comfort man and to preserve his life not of themselves but from God and his blessing Meat without him are fitter to choke then feed as clay to put out eyes Joh. 9. rather then to give sight Vse 1 This teacheth why the rich as well as the poore must pray Give us the day c. and those who have abundance as well as those who want Vse 2 Not to trust and rely upon them when we have them and use them for Luke 12.15 A mans life consists not in the abundance of things which he possesseth Vse 3 Not to feare or distrust when our means are never so small nay wanting because he that can by the means can also help without them where he hath himselfe denied them and man not by his fault deprived himselfe of them so much is that of Matth. 4.4.7 There is another remedy in the hand of God who though he give not food can prolong the life of man with his beck and will and word onely he that could make the garments of the Israelites last longer then by reason or in their nature they could can make the life of man which is more excellent to last Yea I have cursed them already An amplification or confirmation by way of correction shewing how they had not profited by his judgements though they were upon them and had been long Doctrine The judgements of God profit not the wicked but rather of themselves make them worse They benefit not by them but grow worse and worse They diminish not their sins but adde to them The experience of all times in the Church sheweth it Isaiah 1.6 Jer. 5.3 Pharaoh and his servants Saul and his court Reason 1 Because they are ignorant and blinde not knowing who smit them nor why neither the authour nor the end nor the cause Like the pur-blinde Philistims 1 Sam. 6.9 who would rather impute it to chance then the hand of God and so think some other cause then their sin and some other end then their forsaking their sin Reason 2 Because they are like to the servant in the Law Exod. 21.5.6 that when he should have gone out free yet so loved his wife and children that he would remaine a servant for ever and with a publicke disgrace So these love their sins that they had rather be servants still and under affliction and judgements then part with their sins which makes them impute that they suffer to any thing rather then their sins finde out some other causes and so blinde themselves Like men when they have surfeited of some meat when the Physitian comes to them had rather hazard their health then tel him what is the cause left he should forbid it them Vse 1 To put a difference betwixt the good and bad Gods children and the wicked who often happen into the same judgement and affliction together as chaffe and wheat into the same sive gold and drosse into the same fornace yet are they diversly affected in it and by it Gods children are made the better more neere heaven more holy As trees when they are pruned and lopped from their water boughes do grow higher and bring forth fruit more plentifully So he increaseth the more and is more excellent As the Arke of Noah the more the waters of the flood increased the higher it was carried and came neerer to heaven So they But the wicked are more hardened as the Smiths Anvill or Stithie Vse 2 This may teach us that nothing but the Word is able to win men unto God and to bring them out of their sins and
such meanes then will the Lord take his rod in hand to punish and gird his sword unto him to cut off every one so sinning and so spared So here So when Adam the Prince of the earth and Magistrate of his sonnes let passe the murther of Abel because Cain was his first borne and his possession yet the Lord did lay to his hand and did punish him Gen. 4.11.12 c. So of the sonnes of Eli 1 Sam. 2.23.24 and 4.11 not simply a judgement to fall in battell but because it was prophesied of them Chap. 2.34 This is manifest further out of the story of Achan while by ignorance of the fact Ioshua did not punish it the Lord did it in the whole people but after the knowledge of it when Iosua had punished it the Lord put up his sword and his wrath ceased Josh 7. To these we may adde that of Numb 25.3.4 c. the cause of the great famine 2 Sam. 21. was the Kings not punishing of a sinne committed by Sauls house which done the famine ended Reason 1 Because as Iehosaphat told the Judges their judgements were his which if they executed he will not because he will not punish one fact twice but if not they then will he because he is just and else should be unjust as well as they for if it be injustice in them to spare the wicked it would be in him Reason 2 Because impunity from the Magistrate makes impenitencie in the offenders and brings them on to hardnesse of heart and security so that they never judge themselves and so neither judged by authority nor by themselves they are judged of the Lord as the contrary proves 1 Cor. 11. For I take it it will hold not onely of those sinnes a man is guilty in foro conscientiae but in foro civili Vse 1 This sheweth the folly of those men who as they make conscience of no sinne and onely care to avoid those sinnes the lawes of men and state will punish them for so when they are fallen into any such offences care onely how to escape the punishment of the law and the hands of the Magistrate which if they can by favour or friendship by bribes or the countenance of others or by dissembling or covering of the fault or howsoever the care is taken and they never feare more Their folly appeareth because then the Lord will take them into his owne hands and that saith the Apostle is a fearfull thing And more cause of feare as Christ speaketh Matth. 10.28 What will it profit them then to escape the one and fall into the hands of the other As much as if a murderer should by means and money either get his fact passed over at the Sessions and fall into the hands of the Judges at the Assizes or scape their hands either by corrupting the Judge or the Sheriffe to pack a Jury for his purpose or the fore-man to lead the rest when the next of kindred is ready to enter an appeale to the Kings Bench where there shall be no such packing All he hath got by it is his repriving for a while but to his greater shame and punishment So with these Many a great man lives in oppressing and injuring others his tenants and inferiours and either there is no civill law against him or if there be either his greatnesse or purse will carry it out well enough that no punishment shall come upon him or take hold of him and then hee sleepeth without feare when he is as a man that hath escaped the rage of a foole and is fallen into the power of a Bear robbed of her whelps As Masters if they live in oppression or usury or deceit or drunkennesse or adultery or some such like and can escape the Magistrates hands by the meanes they make feare nothing That is their folly there is more cause of feare God will take them into his hand Many servants when they have injured and dealt deceitfully with their Masters stealing from them or serving them with eye-service mis-spending their goods and not furthering by their endevours their profites if they can escape their masters hands by lying or shifting or dissembling or by his negligence lenity or remisnesse they never feare this is their folly there is now more cause of feare God will take them into his hand to cut them off by the plague or some other judgement Finally let these and all the like see their folly that thinke there is no feare if they can escape the hand and sword of man by such meanes yet there will be no escaping of the hand of God who will as he saith send serpents that will not be charmed Jerem. 8.17 O consider this yee that forget God! as if hee would not judge the earth when men neglect it least hee teare you in pieces Vse 2 The cause why God sendeth generall judgements upon such a City or Land as ours is why he drawes forth his sword or sends famine pestilence plague or such like It is because the Magistrates of that country or towne are remisse and carelesse suffer sinne unpunished and uncensured for some respect or other making either munera oris or manus or officii For if these did not let them but they would purge the land from the bloud and the adulteries whoredomes thefts oppressions blasphemies and such things wherewith it is defiled there would never come any such generall judgements For if the Justices at the Sessions should reforme throughly and deliver the goale every one to his severall punishment the Judges should have little cause to ride circuit or if they did but to make short ones So if Magistrates God would not punish or if he did yet not so long as three yeares famine and three yeares pestilence So that of all the enemies of a Common-wealth none is so great as remisse carelesse and corrupt Magistrates for they are a cause of Gods generall judgements when as their severity would prevent And none such a fore-runner of some generall judgement as they and their remisnesse and in a Magistrate it is better for the generall good that he be too severe punishing some he ought and might spare then remisse passing by others that deserve it As a Surgeon better too deepe or too nigh then too little in tenting or cutting To teach every inferiour not to seeke and labour to escape the hand and punishing of the Magistrate or his superior who is as a Magistrate unto him his master or parent if he have offended and deserved it specially remaining by that immunity impenitent in his sin for besides that it is sinne to him so to avoyde it it will be but a further meanes to bring him to the hands of God who will punish him more severely and fearefully cut him off from the tents of Iaakob If any say this falls but out seldome here and there one and so no such feare of it I answer with Cyprian l. de laps Plectuntur interim
nothing Joshua 7. but he taken out of the way and stoned they prevailed To prevaile then with God and to have him reconciled and to escape his displeasure these cannot doe it unlesse we cast out the execrable thing If Moses and the Rulers will hang up the heads of the people before the sunne and Phineas execute justice the plague shall cease if every one will doe so with his sinnes he shall not be cut off or if he die he shall live The Marryners who were in a storme Jonah 1. tooke the contrary course to helpe themselves and save their lives by unlading their Ship and casting all into the sea but it served not the turne nor helped them till Ionas was cast into the sea upon whom the lot fell who had offended so in this many may give their goods c. and yet it will not serve cast lots it will light upon thy sinnes and if that will not be cast into the sea thinke that there will be no calming of it Now before we leave this verse it may be some Papists will gather hence as from the like places that the Church standeth not of the elect and predestinate onely as we affirme for none elected can be cut off from it specially if we understand the cuting of them off from the everlasting Tabernacles Therfore they now condemne this in us as the counsell of Constance condemned Iohn Husse and burnt him But this neither any the like place confuteth that we hold who doe not deny that wicked men and reprobates may be of particular Churches but not of the Catholique of particulars because to be in a particular Church is nothing else but for a man to joyne himselfe in that society which professeth true religion But to be of the Catholique Church is to be joyned to Christ as his member and to draw life from him so that he doth not neither can perish In a particular Church then may wicked and reprobates be as bad humours and rotten members are in the body but not in the Catholique Church which is Christs body which as his naturall body could not see corruption neither can it have any such corrupts parts and as no part of it could be cut off no more of this for where the head is there shall all the members be whereas then they shall never come where Christ is they cannot be members of him and so no parts of the Catholique Church But are they not parts of the particular they are but yet it followes not that every one in them is part of it for as every ward or streete of London is part of the whole yet followes it not that every one in them is part of it for forrainers and strangers may be in it There is none of the Catholique but he either is or hath beene in some visible and particular Church yet it followes not that all that are in it are of it And by this may be answered all those parables and other places they bring out of the Scriptures to prove that wicked men are of the Catholique Church for they are all understood of particular Churches where the wicked are mixed inseparably with the good as Chaffe is with the Wheate in the field and barne as Lees with the Wine in the Terse and Hogshead yet is neither the Chaffe Wheate nor the Lees Wine neither they the Church VERS XIII And this have ye done againe and covered the Altar of the Lord with teares with weeping and with mourning because the offering is no more regarded neither received acceptably at your hands AND this have ye done againe The Prophet proceedeth to a second sinne in this people and to reprove it going from their strange wives to their having of many wives to multiplicity of them which is reproved in this verse and 14. and 15. Of the whole we have two parts 1. his reproofe 2. his exhortation to the contrary fine v. 15. In the reproof as the vice is checked but not so openly as the former yet necessarily out of the 15. verse it followeth that the grieving of their wives was by taking other wives to them Now the amplification of this sinne or the haynousenesse of it is set forth two wayes First because it was injurious to their wives and themselves verse 13. Secondly because it was against the institution and ordinance of God verse 14.15 Now the first against their wives because they grieved and vexed them and against themselves because they made their own offerings to be rejected of the Lord. And this have ye done againe And this sinne have you commited in the second place which comes here to be reproved amongst these particulars you have taken not onely strangers but you have joyned them to your lawfull wives and taken them with them and made them to mourne and weepe And covered the Altar of the Lord with teares The Israelites women or their owne proper and lawfull wives finding that they tooke others to them and finding them in their places where they ought to have beene and who had onely the right unto them they wept day and night before the Altar of the Lord as it were accusing his providence that he did not releeve and redresse their injuries Ye have covered He accuseth not those who did weepe but those who were the cause of their weeping Ye have covered That is you have made your wives by your carriage and dealing towards them to cover So Cyrill interpreteth these words and that both because the place must needs have it so interpreted as also from a common and usuall kinde of speech For when we doe any thing compelled or drawne to it either by some vehement love or hatred or pitty of any man or by some other affection he is said to doe it by affection of whom we are compelled or drawn to it As if a man could not beare the desire he hath to his absent friend or his dead sonne we say his sonne or his friend will not let him rest or be in quiet for he is often said to doe that doth so worke and moveth him either by counsell or command or implusion though by another That instance in this case we may give Zach. 11.13 Cast it into the Potters field It is a Prophesie of the money which Iudas should take for the betraying of Christ and what he should do with it And when he was to do it did cast it into the Temple Math. 27.5 It is spoken here as if Christ did it or should doe it not that he personally did it but because he moved Iudas and after a sort compelled him to doe it Now the greatnesse of these womens sorrowes are increased or amplified that they were so affected that teares came from them and if it be thought that it is easie for that sex to shed teares yet this comes not from the composition but the extreame griefe they sustained when they came to so many as it were cover the Altar of
them in word deed and provoke them to unkindnesse distemper by strange cariage of theirs it may be sometimes taking Sarahs mayde as Abraham did though Sarah never give her him and so driving them into divers passions distractions making them forget both their sex their duty and hence comes oftentimes so many complaints of wives when the husband is the cause of it As if the head should lead the body through fire water through myre dirt through woods and thickets where it receives much hurt and then complaine of the hurt and paine that it suffereth so many by their strange behaviour draw themselves into contempt and make their wives undutifull and then exclaim against them when they should condemne themselves they have gone against the rule of God and so have brought the curse of God upon them Vse 2 To instruct every man to abstaine from vexing and grieving his wife either by his absence or presence but to dwell with her and delight in her company not withdrawing himselfe from her but upon a good calling and a good cause and then so as she may perceive he takes no delight nay that it is a griefe to him to be an occasion of her griefe and that yet he leaves his heart behinde with her When he is present he must live lovingly and amiably with her abstaining from all things that may grieve her so shall he give her an example to do so to him For they ought not to please themselves but one another The good things that are in her he must cherish for as in children or servants so in the wife nothing incourageth her more in any good thing then that her husband observeth and approveth those good things 〈◊〉 in her The evill things ordinary infirmities he must rather intreat God for them then reprove her but if either he must take his fittest time for it as with Physitians observe her nature as they their patients and do it in love not passion with a grave yet cheerfull countenance letting her see her fault out of the Word rather then from his will and dislike And though he be master Bee and have a sting yet must he seldome or never use it unlesse extremity drive him and that by her peevishnesse rather then his passion or folly in handling of the matter And so may he have comfort by her and fruit of her for shee is therefore compared to a vine which by the care and diligence of the Gardiner in carefull pruning and underpropping it and dressing of it brings forth fruit even grapes whence comes wine which rejoyceth the heart otherwise it will but wallow on the ground and remaine fruitlesse But to conclude provided alwayes that she be dutifull and kinde loving and obedient unto him or else she forfeits her right and then if he be bitter and unkinde to her I do not warrant him but I lesse blame him If she be to him not a turtle Dove but a chattering Pye full of brawlings and contentions because every thing must not be as she would have it I lesse blame him if he delight abroad seeing Salomon hath said Prov. 21.9 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Prov. 19.13 The contentions of a wife are as a continuall dropping If she be as one saith like a vine that were planted in the flowing sea which prospereth least when the water is lowest so his fellowship sweetest when he is furthest off If as many women who tell us they make themselves fine and trim to please their husbands and yet are least trim when they onely enjoy them but onely when they are to shew themselves abroad which in many is rather to please others then their husbands I censure not all so they have no cheerfulnesse and loving carriage in them when they and their husbands are alone never so merry as when he is absent never so solemne and drooping as with him as if his company were a burden and his presence a clog unto them who can to any body else put on cheerfull lookes have lively spirits and finde talke enough but with their husbands can finde none but sit heavie a whole dinner and supper while and not a word from her no token of her joying in his company And upon every discontent be strange a day two or three looking he should seeke to her I say by such dealings she hath forfeited her right and though it bee Summum jus and so summa iujuria to take it such a forfeiture or rather it is indeed injustice yet if hee do take it it is but just upon her and though he be not fit to do it yet she hath deserved to suffer it And covered the Altar of the Lord with teares The generall of these words we have heard the particulars we must examine These women though heavie in heart and full of grief yet would they not desist from praying to God and performing their service and offerings to him neither doth he for that reject them and their offerings though he be their husbands afterwards who were the cause of their griefe Doctrine Though men cannot performe the service and worship of God with that cheerfulnesse and perfection which he requireth who loves a cheerfull giver and so a cheerfull worshipper and being Perfection it selfe would have things in perfection yet must they performe them as they are able and he will accept them in their imperfection Manifest as here so by that reproofe of Moses to Aaron Levit. 10.16 The practise of Nehemiah Nehem. 1.4 of David Psal 42.5.6 of Zacharie Luke 1.22 of Christ who might stand for all Matth. 26.38.39 Reason Because many so have obtained a blessing and God hath given it them as Psa 126.5 They that sow in teares shall reap in joy as the Goaler Acts 16.29 came trembling to Paul and Silas but departed with joy of heart vers 34. Vse 1 Not let our infirmities hinder us from prayer Vse 2 To come confidently to God And covered the Altar of the Lord. These did not seeke to revenge themselves they resisted not by giving injury for injury dealing with their husbands as they had dealt with them but patiently bore it and committed it to the Lord. Doctrine Men who are injured oppressed and hardly dealt withall by others ought to beare it patiently and not to revenge themselves and to resist by force and violence Vse To teach every man to beare patiently the injuries done unto him if he have received them do not requite them but rather with well-doing let him go to Gods Altar and with Hezekiah spread the letter of the King of Ashur before God with Ioseph carry the hard speeches of his brethren to his father If he have the same spirit he must have the same minde which was in the Lord Jesus and leave vengeance and recompence to him to whom it belongs Thou art injured deprived of thy goods beaten
followes part of it The sinne is that which is against the ordinance and institution of God that ought not to be done such is this Now it is against his institution because it is against that covenant whereof hee is both Author and witnesse The way of setting down this is by way of question and answer from the people to them from God depending upon the former The Lord had told them it made their prayers to be rejected They aske why it should be so yet ye say wherin or wherfore for what cause or what reason there was why their offerings should be rejected and why he would not receive their prayers As men that would not acknowledge that there was any sin or fault in them but put him to his proofe how he would make it good and shew them wherein they had offended not willing to confesse unlesse he can wrest it from them Because the Lord hath beene witnesse The Lords answer shewing directly that there was cause because they had beene injurious not onely against their wives but against God who was witnesse of the Covenant they made betwixt themselves which Covenant as it was Gods ordained by him that they should be one flesh so was it made he being present called upon by him as witnesse when he bound himselfe to take her for his onely wife So that witnesse betweene thee and thy wife is witnesse of that Covenant that is passed betwixt thee and thy wife and which he ordained Who is the wife of thy youth One whom thou hast had from thy youth who hath beene long delightfull comfortable and amiable unto thee by her beauty helpes and chearefulnesse and other fruits of her youth and of marriage when thou being in thy youth married her a young Virgine And so it is no new reason nor yet any strange and obscure name of your duty mutually to be performed that it may be accounted either a small thing or is to be denyed and lightly regarded but it is most ancient and of long continuance even from your youth neither is there any thing committed by her why thou shouldest violate thy faith and breake thy covenant with her for so that against whom thou hast transgressed Is to be read with whom thou hast dealt unfaithfully breaking thy covenant Those words hath beene witnesse Some understand as if it were meant that he were witnesse of the injuries and indignities done against them And that howsoever some would lessen things yet the Lord tooke notice of them as great injuries yet this meaning the very tenor of the words will not carry it for it is not he is witnesse of you have been unfaithfull to them but between thee her with whom thou hast dealt unfaithfully Others would have it he is witnesse That is he hath contested betwixt thee and her that is hath commanded how thou shouldst carry thy selfe towards thy wife when he said Gen. 2.24 Therefore shall man leave his father and his mother and shall cleave to his wife and they shall be one flesh But though some of the learned as Hierom and Cyril incline to this it seemeth to me somewhat violent Yet is she thy companion This is added to amplifie the crime of unfaithfulnesse because she was united to him in nighnesse of blood being flesh of his flesh and bone of his bone and in society of life admitted to a partaking of his government and goods or companion of his bed and government and that by a covenant made betwixt them whereunto he had bound himselfe Yet is she saith the Prophet that is for all that she is thus thou hast dealt thus and so with her Some for all thou hast dealt thus with her yet is she thy companion c. and not that other thou hast taken and put her away or forsaken her company Because the Lord hath been witnesse between thee Gods answer shewing their sinne in a more heynous degree not against their wives and selves but against him Doctrine They who breake covenant and deale unfaithfully with their wives are not onely injurious to their wives but also sinne against God Let the injurie be the maine one here spoken of or let it be lesse wherein the covenant of marriage is broken And now that which is of the husband to her must be understood of the wives to him So the Prophet here condemnes the mans perfidiousnesse as a sin to God And as much Solomon insinuates for the woman Prov. 2.17 Which forsaketh the guide of her youth and forgetteth the Covenant of her God That a leud woman dealing unfaithfully with her husband sinned against God in breaking the Covenant whereof he was Authour This is further proved because their naturall duties are commanded of God as Ephes 5.22.25 Collo 3.18.19 and other places Reason 1 Because whatsoever is against the Commandement and Word of God is a sinne against him though immediately it hurts man Nay indeed it is onely a hurt to man and the sinne against God seeing he is onely the law giver James 4. Now as the tenor of indictments run you did such a thing against the Crown and dignity of the Kings Majesty The hurt is to the private person but the transgression is against the Prince so in this Reason 2 Because God gave him to her and her to him and joyned them together therefore to transgresse one against another is to transgresse against God which I gather by proportion from that of Deut. 22.15 ad 20. where recompence is to bee made to the father for the injury that is done to the daughter for if there be an injury against him that is but in Gods stead and his vicegerent what to himselfe Vse 1 To perswade husbands and wives not to transgresse or injure one another not to deale unfaithfully one with another For besides that it is uncomely and most unnaturall to see that a man should hurt his owne flesh and so a woman That the body should annoy the head and the head the body it is against God therefore as Ioseph disswaded his Mistresse restrained himselfe Gen. 39.9 so should they one with another when occasion and opportunity is given or infirmity is ready to over-sway they should say one to another How can I doe this great wickednesse and sinne against God The duties of the husband conditioned at the Covenant were to love his wife to be faithfull to her in his body and goods to dwell with her to governe her to instruct her be an example to her give her due benevolence of maintenance and imployment and such like And of the wife to love and be faithfull to him to feare and obey him In any one of these to faile is to transgresse against the Lord. And though sometimes in their corruption they could consent to transgresse one against the other as the husband that his wife should be a harlot and prostrate her for gaine to another or that he might without her reproofe be an adulterer
had abundance to make as many women as he would or he had remainder of the Spirit As some taking that the Prophet alludeth to Gen. 2.7 The Lord God also made the man of the dust of the ground and breathed in his face breath of life and the man was a living soule And after making woman of his rib he breathed into her breath of life as it was the remainder of the Spirit and though he had abundance more because he had denied that they two should be one and not moe Because he sought a godly seed Here is another amplification of it from one speciall end of marriage which is the propagation of the Church and to have a religious and holy posterity such as might worship the true God which will not come from the other but rather increase the Synagogue of Satan and make a profane seed for taking to them the daughters of a strange God must needs have a corrupt seed they following the mothers and if of their owne yet to doe a thing so contrary to Gods commandment must needs bring a curse and a profanenesse upon them and an adulterous seed prove an idolatrous brood and it being the fruit of their perfidy and unfaithfulnesse can have no blessing from God In this verse the Prophet condemneth Poligamy from Gods ordinance as a thing against it because he was the authour of marriage which he made but to be of two and ordained they two should be one and but they two and so hence we have a doctrine which is the description of marriage Doctrine Marriage is a lawfull conjunction of one man and one woman that they two may be one flesh There are many sorts of conjunctions but what conjunction this is that which followes expresseth But that marriage is a lawfull conjunction of two thus to be made one is manifest as here so Gen. 2.24 He shall cleave to his wife which is meant of a carnall conjunction and copulation whereby they are as it were incarnated one to another That as Eve was flesh really of the flesh of Adam so she was given to him by marriage that she might againe be one and the same flesh with him by a holy conjunction of their bodies Hence followes it in the same place They shall be one flesh And this Chapter explaines Matâ—h 19.5 For having repeated the institution he addes for conclusion and for further confirmation vers 6. Wherefore they are no more twaine but one flesh Now when we speake of a conjunction we understand not that onely which is after the consummation of the marriage carnall copulation and knowledge one of another as it is coÌ„monly taken for without that though it never follow there may be marriage this matrimoniall conjunction as we commonly receive the marriage to have been betwixt Mary and Ioseph but also that voluntary and free covenant which is passed betwixt them by which the man hath power over the body of the woman and so è contra he is become her head and she subject to him as the body to the head as the Apostle speaks 1 Cor. 7. Reason 1 Because God would have a holy feed and the propagation of his Church which that it might be he requires a conjunction and a lawfull one and but of these two For howsoever it was increased by other conjunctions of one with many yet that was Gods indulgence to them and his over-ruling providence which brings light out of darknesse and makes good of evill Reason 2 Because he who by the holy Ghost in a reall union is united to the Lord is made one spirit with him 1 Cor. 6.17 Therefore by a reall conjunction of man with his wife they are made one with another one flesh Reason 3 Because he that committed adultery is become one flesh with a harlot 1 Cor. 6.16 And so as much as in him is hath cut off himself from his wife is no longer one flesh with her Then by a carnal corporal holy conjunction he is one and they one flesh Vse 1 This serves for that end the Prophet speaketh it it condemnes Polygamie Zanc de operibus Dei p. 659. b. for if marriage be a conjunction of two how can it be of moe Adam and Eve were but two and God said they should be one flesh And his son which came from the bosome of the Father saith They two shall be one The reason that some give to excuse at least if not make lawful the Polygamy of the Fathers for the multiplying and increasing of mankinde might here have better taken place seeing whole mankinde was to be derived from them and the earth to be replenished from them and seeing to them was the commandment given Gen. 1.28 Be fruitfull and multiply and replenish the earth If God did not permit it to them it must needs be apparant that it was not from the beginning but hath since crept into the world by the corruption of man But of this afterwards Vse 2 This condemnes all divorces which are not done and made for adultery but for other vain and slight causes such as for the hardnesse of the peoples hearts and which in compassion to the weaknesse of the women Moses permitted to the Jewes for when God hath said they shall be one they make them two as if his law were not perpetuall And when as Christ hath said Those whom God hath joyned may no man sever they take upon them to sever and dissolve themselves at their pleasure The decrees of the Medes and Persians were not to be broken no not by the Kings themselves much lesse could any subject do it But these decrees are far surer But such men are grossely impudent as take upon them to dissolve if not to give her a bill of divorce so put her away yet many send them home to their friends and separate themselves from them and live very reproachfully Vse 3 This condemnth all adultery all adulterers as they who doe divide that which God hath joyned more neere then any bond of nature can make for it is to be preferred before that which is betwixt children and parents when as both of them must forsake father and mother and cleave one to another yea their owne children that they may remaine one For seeing God hath made him one with his wife by his owne consent and he joyning himselfe to a harlot maketh himselfe one body with her as the Apostle Now one body cannot be two bodies therefore an adulterer cannot be one body with an harlot and at the same time one body with his wife but joyning to her he doth what is in him cut himselfe off from this and so they are no longer one but two And so as he dealeth injuriously with her taking from her that is hers for he is not his owne she having power over his body as he of hers 1 Cor. 7.4 So he dealeth impiously against God who hath joyned them and said they shall
cognosce quid debeas habere in correptione tuo te vitio non habere in oratione unde accipias quid vis habere De corrept gratia c. 3. what strength thou shouldest have in every reproofe what strength by thy own fault thou wantest in every prayer whence thou mayest have what thou wantest Doctrine The hands must be purged as well as the heart the outward man as the inward VERS XVI If thou hatest her put her away saith the Lord God of Israel yet he covereth the injury under his garment saith the Lord of hostes therefore keep your selves in your spirit and transgresse not I Hate putting away saith the Lord God of Israel In this verse the Prophet proceeded to the third maine sinne here reproved in this people Divorces not simply condemning divorce as if in no case it were lawfull but for every vaine cause and light dislike when they hated or disliked them for that to put them away is that he reproves In the verse we observe two things First the reproofe of this sinne secondly an admonition generall including the particular In the first which is the sinne we observe the amplifications of it which is first from Gods hatred Secondly from an effect of those husbands who used and practised divorces that they made the law of God a covert to cover with it that violent injury and indignity they did to their wives as men cover the body and defaults of it with their garment If thou hatest her put her away Some thinke this dependeth upon the former as an objection made by this people in their own defence against the former accusation as unjustly cast upon them because they had not committed Polygamy seeing they had put away their first wives and that according to the Law Deut. 24. The Prophet answeres the Lord hates putting away and will not indure that they should make his Law a cover for their iniquity Some as S. Hierom understand them as words of the Priest and people in their owne defence pretending the law of God for that they did but most take them as Gods words shewing his dislike of their dealing And if the words be read thus as our vulgar translation hath them then they think them spoken by an Irony which they manifest as they suppose by the words following by which they take a judgement to be threatned And they thinke it is manifest by the like Eccles 11.9 but seeing the words in the originall will not beare the reading neither the second sentence will carry the sense they would have of them They must be thus read For I hate putting away or putting away is an hatred unto me It is a thing that I am so far from approving and liking that I utterly hate and abhor whatsoever Moses for the hardnesse of your hearts did grant unto you and so remitted the judiciall law that it proceeded not against you to death as adulterers when you had put them away for slight causes and married others yet that hath not excused it before me but that it is still a sin and odious unto me It is that which my soule abhorreth Saith the Lord God of Israel This he addeth for confirmation of the former That the Lord God of Israel doth affirme and testifie this who hath before professed himselfe Author of the conjunction betwixt them and witnesse of that covenant And doth professe himselfe protector of the whole Nation of the Israelites and therefore with what indignation must he needs behold their dealing with their wives and how can he suffer that indignity they are offered to be put away and others taken in their places specially when they are strangers and infidells Yet he covereth the injury under his garment The second amplification because they pretended law for that they did covering it by that as the body with a garment which maketh him to abhorre it the more to pretend his law for them when it is cleane against them and all that was was but a permission by Moses in his care and compassion of the women who were abused by them To the former sentence some adde for being a particle which hath the force not of a cause but oftentimes of an affirmation and to this because shewing that therefore he hated it the more because they thus covered it Saith the Lord of hostes He that is able and can command all the hostes of heaven and earth to revenge the injuries and indignities done to his people and daughters Therefore keepe your selves in your spirits The admonition such as we have had before that is seeing you know what the Lord hates and what he loves and likes look well to your selves and your owne hearts take heed of transgressing and dealing perfidiously with your wives Doctrine Divorce that is for a man to put away his wife for any cause save onely for the cause of adultery and for adultery is utterly unlawfull and forbidden of God a thing that doth dislike and displease him so the Prophet affirmeth here This our Saviour the oracle of his father more faithfull in the house then Moses doth shew and teach Mat. 5.32 Mat. 19.9 It hath his force I say unto you that is many assigne other causes but I this one onely adultery To this we may adde that the Apostle allowes not a man to put away his wife for infidelity 1 Cor. 7.12.13 onely if the infidell will depart and make a desertion he sets then the beleever at liberty but else he allowes him not to put her away And if not for Idolatry then not for other causes of farre lesse weight Reason 1 Because as Christ himselfe giveth the reason the bond betwixt them is greater then that which is betwixt parents and children Mat. 19.5 for it was before that for Adam and Eve were man and wife before they were parents and they were man and wife that they might be parents And againe the bond is greater because the good is more publique for this for the propagation of mankinde that onely for the good of the parents Now then if the bond be greater and that is not to be broken for any cause then not this If that rather then this then not this for small and frivolous causes but onely for that which he who bound the knot hath allowed the dissolution of it Reason 2 Because this were for man to take upon him to fever that which God hath joyned when it is done not for such a cause as he hath allowed it to be for for when it is for such a cause then is it God and not man that hath dissolved it Vse 1 To reprove all those who allow and contend for many other causes that divorces may be made besides adultery which opinion of theirs they would establish first from the law Deut. 24.1 When a man taketh a wife and marrieth her if so be she finde no favour in his eyes because he hath spyed some filthinesse in her then let him write her a