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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	good_a	justification_n	4,282	5	9.4615	5	true

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

irasci 't is a signe of greater displeasure The master that respects his servant corrects him for a small fault if he let him alone Chrysost in Mat. ho. 17. it may be thought he doth it till great faults bee joyned to it land he may either punish more or cast him out of his house so in this Neither will I accept an offering at your hand Because he is displeased with them therefore he will not accept their offerings nor their service and prayers The person of a man must first please God before his prayers Doctrine his offerings or any worke that he doth can be pleasing or acceptable to him That is before reconciliation just sication they are unaccepted It is hence manifest because he rejecteth their offerings being displeased with their persons hereto belongs that Ge. 4.4 that Prov. 15.8 The sacrifice of the wicked is abomination to the Lord but the prayer of the righteous is acceptable unto him Hence Isaiah 1.13 19. 1 Pet. 2.5 And yee as lively stones hee made a spirituall house an holy priesthood to offer up spirituall sacrifices acceptable to God by Christ Jesus Hebr. 13.16 Because all workes are made acceptable to God by faith Reas 1 as all things are made pleasing to men by the light so Chrysost and without it nothing is Hebr. 11.16 Now faith is that which makes the person accepted for by it we are justified Rom. 5.1 and made the sonnes of God Rom. 3.26 Because before they are strangers Ephe. 2.19 yea and enemyes Reas 2 Rom. 5.10 now things done by strangers are not greatly gratefull but by enemies they altogether distaste us This confuteth the Papists who make good workes the cause of our justification and reconciliation to God when Vse 1 as they can not be good so they cannot be acceptable before we be reconciled and acceptable in his sight How doe they then justifie us and reconcile us for that which must justifie and reconcile another must needs it selfe be in favor for as that is true of S. Augustine Opera non praecedunt justificandum sed sequuntur justificatum So that is as true whensoever they come they are not acceptable in themselves because they are imperfect our evill works are perfectly evill and so deserve to be cast out of favour but our good works are not perfectly good and so cannot procure favor of themselves Object If any object as some of our Papists sticke not to doe that we are justified by works because by faith for faith is a worke I anser faith is not our worke but Gods in us John 6.29 Againe Answ though having received faith we doe beleeve yet it is not faith or the worke of it that doth justifie us but the righteousnes of Jesus Christ apprehended by faith for as a hand that hath taken a treasure doth not inrich us but the treasure and it is not the mouth receiving the meat but the meat that doth nourish us so in this And being thus justified then we work and our works are acceptable because we are first accepted in Christ To stirre up every man to the tryall of his estate and himselfe whether he be indeed reconciled to God or no Vse 2 whether justified or no that if he be not he may labor and endevor to be because while he is in that condition whatsoever things he doe as they are but splendida peccata August so they are altogether unacceptable to God whether he heare or give or receive or pay a heavy condition of a servant that doe what he can yet he can not please But happily thou art desirous to know whether thou art reconciled or not Quest and if not how to come by it I answer thee Answ if thou hast true faith then shall this be like the fait 2 Kings 2.21 which healed the spring of waters and of it may be said as there This comforts God children Vse 3 who are justified in Jesus Christ and so accepted in his sight their works their sacrifice and worship liketh him howsoever they are done in imperfections and in many great weaknesses and are not so fully with their whole foule minde and heart as they should be but carry the touch of mans corruption and are not able to abide the strict and streight judgment of God yet because they proceed from them who are accepted in Christ they please him and the imperfections are pardoned in Christ and they taken for pure and holy Prov. 15.8 1 Pet. 2.5 As a little thing done of a child is more acceptable then much done by a servant VERSE XI For from the rising of the sunne unto the going downe of the same my Name is great among the Gentiles and in every place incense shall bee offered unto my Name and a pure offering for my Name is great among the heathen saith the Lord of Hosts FRom the rising of the sunne Here is the second part of withdrawing Gods mercy from these Jewes And this is the removing of his worship word from Jewes to Gentiles set down by a comparison of dissimilitude betwixt Jewes and Gentiles The proposition of the Gentiles and their great care and respect of his worship verse 11. the reddition of the Jewes and their corruption and carelesnesse of his worship renewing the former expostulation verse 12 13. In this we are to consider the worship of God the circumstances of it In it we consider 1. the ground of it my name is great repeated in the beginning and ending of the verse for more certainty of the thing 2. the matter incense and oblation 3. the manner and quality of it pure opposit to the Jewes prophane and polluted service of God The circumstances 1. persons Gentiles 2. place everywhere Now for the meaning The Papists have wrested this place to establish the doctrine of their Masse but how absurdly shall appeare before we have ended with the Verse in the meane time we will search the true meaning of them as they ly in order For from the rising of the Sunne These words expresse the place some expound them in the time present and these either take them absolutely thus The Gentiles though they have no knowledge of God but by nature as much as they may learne out of the great bookes the Heavens and the Earth and the revolutions and changes of them by the rising of the Sunne and the going downe of the same yet they offer unto God oblations in their kind Thus Montanus But this cannot b e because of the quality of the sacrifice following for it is said to be pure which could not come from them in that dimme light they had Or conditionally that the Gentiles would offer a pure sacrifice if God did reveale himselfe to them as he hath to the Jewes But the words are so absolutely spoken they cannot thus be taken Others with more generall consent on all sides take them in the future tense or time to come that the time should come when

favour of God who can easily destroy them and the things they have or is beloved of them with a word with a blast If it be so in respect of men to live out of the favours of Kings and Princes who have their limited powers who are but men and have their breath in their nostrils as they have what is 〈◊〉 be out of Gods favour by whose breath they stand and live and w●●● with-drawing his breath they come to nothing If he be so able why doth he so suffer them It is from the abundance of his patience not w●●● of power which abused by them increaseth his wrath and their sinnes and will make that he will come the more suddenly and heavily upon them The heavier the weight is that is hung at the clock the wheels run swifter and the hammers strike sooner and smarter To teach every man to take heed how they offend or displease God as they love themselves or any thing they have Vse 3 seeing hee can so easily destroy both one and other Men are apt to make the power of great men either a bridle to restrain them from offending or a spurre to make them do the things they command even when they are unlawfull For who are we say they to withstand so great men Were their faith as good as their sense they might see there were cause to say so of God and would know it is a farre more fearefull thing to fall into the hands of God then into the hands of men And cast dung upon your faces The second particular in this verse for laying shame and ignominie upon them God makes men Ministers and others Doctrine 1 to be had in reproach because of their sinnes Even the dung These Priests had thought to have gotten love estimation and credit by bearing with the corruption of the people not reproving them for teir sacrifices they brought and their carelesnesse in Gods service but this God will turn to their shame When men think by unlawfull meanes to get credit Doctrine 2 honour and estimation among men the Lord he will turn it to their shame and reproach So here and so with them who built Babel Gen. 11.4 but it was their confusion To this we may apply that generall Psal 112.10 Hereto belong the examples of Haman Ester 6. and 7. And of Herod Acts 12.21 of Philat Joh. 10.12 From henceforth Pilate sought to loose him but the Jewes cried saying if thou deliver him thou art not Cesars friend for whosoever maketh himselfe a King speaketh against Cesar But see what Eusebius reports * Neque illud à nobis ignorari debet eum ipsum Pilatum qui servatoris neci interfuit in tantas calamitates incurrisse ut necessitate adductus sibi propria manu mortem consciscaret suorumque scelerum ipse vindex extiterit Eus hist l. 2. c. 7 We are not to be ignorant that the same Pilat who was interressed in our saviours death fell into so great calamities shortly after in the raigne of Caius that being driven by necessitie he slew himselfe with his own hand and became himselfe the revenger of his own wickednesse Because this wil manifest his power Reason 1 that he can beat them with their own weapons overthrow them by their own inventions Because he is zealous of his glory Reason 2 and to suffer this wo●●● obscure it It is against the honor of a Prince to let a subject grow by rebellion it argues either injustice or im●●●●encie This may shew the folly of those men Vse 1 whether they be private men or men in place Magistracie or Ministerie who thinke by unlawfull means to reconcile favour unto them to get a good name estimation or credit These men we may compare to him whom Hier. against Heloid speaks of out of the fable that when he could do no good to be famous for or so famous as he would he set Diana's Temple on fire and when none accused him for the sacriledge he went raving up down the streets himself crying that he kindled the fire And being demanded by the Ephesians why he did so Vt quia benè non poterā malè omnis bus innotescerem he answered Because I could not get fame by doing well I would get it by mischief But it was his shame ruine and so may these look for though they may prosper in it for a while as they in building of Babell yet shall they fall by it And that they would stop their mouthes withall will be the means to open them the wider specially if ever there fall a breach betwixt them they will shew them directly that they gained not by their courses and the contrary to that will follow which we read of David 2 Sam. 6.22 To teach every man to take heed how he seekes reputation and name by bad courses Vse 2 or by any the least unfaithfulnesse and sin Every man is desirous of a good name and it is more to be desired then silver and pretious things Prov. 22.1 If any man would have it let him labour for it by lawful means and by wel-doing If he seek it by forsaking his uprightnesse and sincerity of his place and profession I may say as 2 Kings 9.31 Had Zimri peace that slew his master So had such a one credit that left his honesty And God shall do to him as here is threatned A man may happily build up his house by oppression and usury and cruelty but in a few successions in a few years it comes to nothing holds not in the third heire A man may seek to rise like Haman and be aloft a while but he shall be cast downe A man may get a name a while but it will not last long partly because it is vana quia vani sunt filii hominum because it is not in himselfe but other * Merces congregatas in saccum pertusum ad thesaurum in alieno ere constitutum qua arcu non clauditur nec seras habet Bern. de adventu Domini Serm. 4. as wares put up in a broken bagge as a treasure laid up in anothers mouth not lockt in a chest nor made fast with barres as Bernard hath it And partly because God will cast dung into his face The best glory is for well doing that is in a mans selfe not in anothers power 2 Cor. 1.12 That is laid upon a good ground that is certaine and unmoveable It is from God and those who have his Spirit Vera gloria est à Spiritu veritatis True glory is from the Spirit of truth Dung in your faces The Lord had honoured these Priests very high they had dishonoured him he threatens marvellously and the more to disgrace and dishonour them The more God hath honoured and advanced men Doctrine either in Church or Common-wealth if they dishonour him he will dishonour them and lay the greater disgrace upon them So with these Priests none more honoured with God then they no

that God hath commanded because of some inconveniences they foresee will follow They shall happily be debarred of their pleasure or deprived of their profit or be discountenanced of great ones or derided of inferiours therefore they will not be religious nor professors nor reforme their manners nor be carefull of their lives and seek to make conscience of their wayes as if God cannot bring these upon them for evill as well and more then man for good Or as if these had not befallen men in their disobedience as well as those who have obeyed him As if these can excuse a man when he shal come before the Judge or he shall not be stript naked of them all and be left alone to answer for his disobedience Men are taught they ought to deale plainly and truly with others in weight and measure to speake truth and not to lie and such like They see then they shall not grow rich as others and be esteemed of as others as they think and therefore they chuse rather by such meanes to grow rich then to obey God as if their comming into the world was onely to get riches and not to honour and obey God Teach them to be liberall unto the poore for good causes and to make them friends with the riches of iniquity Luk. 10.9 and that God will give them use for it They will answer or thinke as the widow of Sarepta did 1 Kings 17. they have little enough for themselves and theirs and they feare to want before they die or not to leave enough for theirs As if that they left behinde them were theirs and not rather that they sent before As Princes have more use of that they send by their Harbingers then of that they leave in their standing houses so should they have more profit by that they give before then that they leave behinde Perswade them to make restitution of that they have wrongfully taken from men or else God will not justifie them but condemne them Micha 6.10.11 They see they shall call their names in question they pretend slandering of the Gospel To these I say Saul disobeyed God as he pretended to sacrifice to God or to have that he might and not for private use but it excused him not he lost his kingdome for it let them take heed they lose not the kingdome they say they hope and look for To teach every man when he hath a commandment of God Vse 2 to obey and not to cast at the inconveniences to hinder himselfe from obeying for he that will looke at such things shall be like him Eccles 11.4 He that observeth the winde shall not sow and he that regardeth the clouds shall not reap he shall neither sow any obedience nor reap any reward If he see no inconvenience imminent and obey it is not much worth for he pleaseth himselfe rather then God but if there be it is the more acceptable As disobedience in small things is more offensive because the obedience was easie so obedience in great things and when there are great inconveniences is more acceptable because it is harder Therefore if God command we must shew our selves the children of Abraham and of the faithfull What though inconveniences will follow what though the world shall condemne us and the wicked flout us and the Divell and our owne flesh set themselves against us Deny thy selfe as Abraham did and thine owne reason dispute not of the commandment of God but obey and commit the event to God Worthy is that saying of * Quihabet certum Dei verbum in quacunque vocatione credat tantū audeat dabit Deus haud dubia secundos exitus Luth. Luther to be written in the tables of our hearts He that hath Gods word for what he doth in any calling let him beleeve and go boldly on and no doubt God will give a good issue If God command them and they see great inconvenience passe and mount over them all by thy faith as Abraham did and beleeve Gen. 22.8 God will give an evasion and thou shalt have occasion to say vers 14. In the mount the Lord will provide And as Philo when he pleaded the cause of his Nation being brought to a great exigent before Caligula said It cannot be but that Gods aid is neer when all mens help faileth us This commandment is for you The care of Gods service to see it be done as it ought to direct the people to reprove their corruption to refine their corrupt offerings belongeth to the Minister of which I have spoken in the former Chapter VERS II. If ye will not heare it nor consider it in your heart to give glory unto my Name saith the Lord of hosts I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye do not consider it in your heart IF ye will not heare it In the matter of this curse we consider first the exception which is treble to heare and apply and give glory to God The summe is repentance unlesse they will consider things well and enter into their hearts and returne to do things worthy their place and fitting their calling these things must come upon them so that without this these must come nothing can hinder it There is no means to keep away or turn away Gods judgements Doctrine 1 but repentance Revel 2.5 Except thou repent In the particulars the first is to hear they were the Ministers of the Assemblies such as were able to teach others why should they heare or what need of hearing Yet they must heare They who have knowledge and understanding of the word of God Doctrine 2 and the mysteries of salvation ought still to heare it from others hence it is required of these And hereto belongs the often rehearsing of that sentence He that hath ears to hear let him hear as often in the Gospel and Matth. 13.9.43 1 Pet. 2.2 Heb. 6.1 Acts 13.42.43 17.32 Because Reason 1 by this meanes there may be added to their knowledge faith and the perswasion of their heart of those things they know and conceive in the braine and so they may have a sanctified knowledge and a conscience of the practice of things they know Rom. 10.17 To bring to minde those things which they know and beleeve Reason 2 for they often forget or think not of them even then when they have most occasion either to practise or to receive benefit and comfort by them 2 Pet. 1.12 either naturall forgetfulnesse or passion hinders As in a great disease a Physitian himself may have oblivion of his Art and the things good for him To stir up their affections Reason 3 and to work upon them to the greater love of good things and hatred of evill even of particular sins 2 Pet. 1.13 2 Tim. 1.6 To teach men to examine themselves hereby after hearing Vse and as often as they heare whether they are good hearers or no which is not

justice of God and so cannot be unlesse he can cease to be God for the instance of David 2 Sam. 12.13.14 and some other of Gods children whose sinne remitted the affliction remained is not against this because in him it was not a punishment but a clearing of the justice of God before the wicked as the place sheweth and in others they are but purgers or preventers To teach the Church and every particular Vse 2 to acknowledge it to be the mercy of God that they live and are not consumed when they see many others are and know themselves to have deserved the like The Church wherein we live and we our selves here present have beene delivered from many and strange dangers and confusions whom shall we ascribe this unto shall we sacrifice to the wisedome of our state to the valor of Marshall men to the power of armes to the multitude of our people to our owne workes and worthinesse to our profession of his truth or practise of piety our justice and equity and such like so may we provoke the Lords anger indeed to consume us Whither else must we ascribe it but to this being taught every where it is the mercy of God that we are not consumed whose compassions failed not and so as the Church begunne her prayer we may our prayses Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory for thy loving mercy and for thy truthes sake For considering the height of our sinnes the greatnesse of our iniquities and rebellions whereto else can it be ascribed And his mercy hath drawne him to spare us partly for our selves and partly for posterity and those who shall come of us As Saint Chrysostome hom 80. ad popul Antioch for our selves that his mercy might draw us to repentance and to fear him for posterity * Parcit frequenter radici ut fructus conservet qualiter audi Terah pater Abrahae fuit Idolorum cultor sed in hoc mundo impietatis poenas non dedit merito Nam si Deus praeveniens cadicem praecidisset unde tantus fidei fructus exortus fuisset Sic Esau fornicator fuit immundus matricida patricida fratricida quantum in ipsius fuit proposito Deo exosus Mal. 1.2 Quarè non perditur quarè non exciditur Bonum est verâ dilectissimi causâ dicere si succisus fuisset maximam eleemosynae fructum justitiae mundus amisisset qualem audi Esau genuit Raguel hic Zara hic Iob. Vides quantus tolerantiae fructus esset perditus si praeveniens Deus à radice poenas exigisset Chrysost hom 8. ad popul Antioch He spares oftimes the roote that he may preserve the fruit And heare how Terah Abrahams father was a worshipper of Idolls yet in this life God punisht not his impiety for if God had cut downe the roote then whence had we had such great fruit of faith as in his sonne So Esau was a fornicator and uncleane and as much as in him lay a murtherer of father mother and brother and of God hated Mal. 1.2 Why is he not destroyed why is he not cut downe Truely beloved to tell you the cause t was good to be so Esau begat Raguel he Zara and he Iob you see what plentifull fruit of patience had been lost if God preventing had stricken the roote So of us that we might leave the seede of the Church and piety behinde us This is mercy but the former the greater else we have as little profit of it as Terah and Esau And it is to be acknowledged the speciall mercy of God when others perish and their workes like that they escape As Saint August de Nat grat 8. c. 5. of the great salvation Vniversa massa poenas debet Qui ergò inde per gratiam liber antur non vasa meritorum suorum sed vasa misericordiae nominantur To teach men when destruction and calamity is at hand Vse 3 and Gods judgements are threatned the way how they may escape and not be confounded is they have Gods mercy towards them and upon them therefore for this must they pray and labour their flying truely to this will be like the City of refuge where the avenger of blood could not slay a man-slayer Then shall they be sure either to be kept from them or delivered from them kept in them or taken out of them for when as Gods mercy doth bring remission of sinne it must needs bring the removall or change of the punishment either it will be gone or if it abide the nature will be changed for sinne taken away that cannot continue or not in the former nature and a man shall be safer and more comfortable with this in divers afflictions then without it though he be never so free * Verius acjucundius gaude bis de bona conscieutia inter molestias quam de mala inter delicias August you shal rejoyce more cheerefully and more truely with a good conscience in the midst of troubles then with an evill in the midst of many pleasures Now thus it is from the feeling of the mercy of God and remission of sinne * Si Deum benevolū habeas licet in furnacem cadas ne desperes sicut si succenseat licet in paradiso sis ne confidas Adae peccanti nihil profuit paradisus pueris benè agentibus nihil obfuit fornax Chry. ho. 4 adpo A. If you have Gods favour despaire not though you fall into a fornace whereas if he be angry you may not be bold in Paradice Paradice did no good to Adam sinning and the hot fornace could doe no harme to the three Children that were innocent And if they obtaine this it shall not onely be their sanctuary thus but it shall be to them as a fountaine whence all blessings as rivers shal rise and spring It will be like the Philosophers stone that will turne all mettall into gold so this all miseries into happy comforts Even like the Arke brought into the house of Obed Edom 2 Sam. 6.11 that brought a blessing upon the house and al that he had So Gods mercy brought into the heart will be the cause that they and their house and all that they have shall prosper and be preserved for ever to his glory and their eternall comfort VERS VII From the dayes of your fathers ye are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hostes but ye said wherein shall we returne FRom the dayes of your fathers are you gone away In this verse beginnes the second part of the Chapter containing an expostulation with this people as touching their sins mixt with an exhortation to repentance which of some is accounted the third part of this Chapter Now in this verse are both these a reasoning with them as concerning their sinnes and an exhortation to repentance the

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