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
their ruine yet when they are dead their sinne living not repented of they are requited often in the same kinde againe as they did to their Parents so their children doe to them yea often not without them but farre worse courses then they tooke The third thing wherein their subjection is required and submission is for their portion and childes part Children must submit themselves unto their parents Doctr. in receiving their provision and portion and be content with that they have provided and allotted unto them whether in their life or at death not being their owne carvers nor sharing it out as they list The Prodigall sonne amongst much evils is noted to bee free from this to share himselfe but was content his fathers portion whereas his elder brother though free from many other evils yet is blotted with this Luke 15.12 29. It is commended in the sonnes of Abraham that they in this thing submitted themselves At least no contrary thing is manifested of them Gen. 25.5 6. As Adoniah is reproved for usurping the kingdome and making his fathers will for him not content with his portion so is it the commendations of the rest of Davids children that they were content with their portions and never murmured that Solomon not the eldest but the son of Davids age had the kingdome given him of his father Kings 1. The rest of the Patriarkes are not recorded to be malecontent that Joseph had a double portion among them Because they must thinke Reas 1 they discerne better of their own estate and what they are able to afford every one out of the stocke while they live and they maintaine an honest and comely state as before and at their deaths how that they have gathered will part it selfe to them so some portion be for God good uses and other thing necessary Because the father best knows them and with lesse partiality then themselves Reas 2 who hath beene to him the best childe and who have more grace in them according to which he may deale and dispose As did Isaac to Jacob Jacob to Joseph a double portion all the other taynted with some grosse sinne for their goods they may and ought to dispose of according to grace and vertue which makes the youngest the eldest and so è contra Because they are able best to discern Reas 3 who is like to doe more good to Church Common wealth and see in some one more hope then in another and if he so dispose they must be content To reprove al discontented children not content with the portion the father hath set out for them Vse 1 neither living nor dead but murmuring at the dealing of his father as if his were lesse the other too much as the Prodigall sonnes elder brother or as Adoniah making choise of his own portion and if they have not the allowance they would have they think they may come by it as they can and whatsoever they get from their father they thinke it well gotten and but of their own and no sin But see what the holy Ghost sayth Pro. 28.24 who so robbeth his father or his mother and saith it is no transgression the same is a companion of a destroyer making such a sonne a companion and cozen german to a murtherer At his death and in his sicknesse if either they be privy to his will or guesse by his affection in his health that that will not fall to their portion they desire to helpe to shorten his dayes and hasten his end he shall heare newes that they have shar'd for themselves as Adoniah after his death many a sonne shewes himselfe gracelesse telling abroad every where how unkindely his father dealt with him that his portion was so small not remembring in the course of common society de absentibus mortuis nil nisi bonum much more for parents whose infirmities must be covered being living more dead neither remembring how little they deserved at their fathers hands or how unkindely they used him in respect of others or how little hope they gave him that they would use that well he should leave them and by it be profitable to God or man Church or Common-wealth To teach every child to be content with the portion his father sets out for him living or dead whether more or lesse Vse 2 equall or inferiour to others imputing somewhat and not a little to his fathers wisdome knowing his owne ability seeing their present graces or their future hopes somewhat looking at home how dutifull he hath beene in comparison of others how little deserving what little grace and so lesse goods And if his father seeme not to have dealt so equally yet it is his duty to suspect his owne wisdome rather than his fathers to accuse his owne demerits yea to cover it in every place and every way shewing himselfe contented If Jacob see good cause to disinherit Reuben and to passe by Simeon and Levi and leave the Lordship to Judahs hand yea if he shall skip over Dan and Asher and the rest till he come to Joseph from the eldest of all to the youngest or state one and bestow the double portion on him and his the rest must not be discontented with his distribution but give him leave to doe with his owne as he list honouring him thus yea and using his portion left thee for his honour for increase and advantage as the Talents that the world may judge of the justice and uprightnesse of thy fathers getting of his goods The fourth thing in this submission is to be disposed of for their marriages and matching It is the duty of children to submit themselves to their Parents in their matches and marriages Doctr. to be given and taken in marriages this is a part of their honour for the Scripture gives this authority to the parents to bestow them as is proved Deut. 7.3 1 Cor. 7.38 yea to break them Exod. 22.16 17. then must they and ought to be subject Besides the examples of all good children who have thus submitted themselves And exempla sanctorum pro regulis sunt ubi deest regula vel contraria non datur Isaac submitted to Abraham Gen. 24.3 Jacob to Isaac Gen. 28.1 2. Sampson to his parents Judg. 14.1 Rahel and Leah to their father Laban Gen. 29.19 yea even prophane and wicked have in some sort done it Ismael Gen. 21.21 Shechem Hamors sonne Gen. 34.3.6 Because this is to honour them Reas 1 when they thinke them wiser and better able to provide for them than themselves whose advice if they must submit themselves to for their calling and portion more for this when they are led commonly by the heate of affection to the liking of the person onely when there are many other things as necessary to concurre as that as religion honesty of kindred good report equality and such like all which is rarely found in youth to be so duely respected as parents by their experience respect and are able to
obsecro inimici dolos ut omnino à Deo averter is consulere non audet novit enim hoc grave admodum Christianis verùm artibus insidiosis aggreditur intelligit autem quemadmodum nos praesens tempus libenter recipimus omnisque actio humana in praesens contendit spectat Quamobrem hodiernum tempus nobis furatur astutè spem facit crastini postquam crastinum venerit rursus malus divisor sibi hodiernum crastinum verò Domino dari petit Basil Exhortatio ad Bapt. saith Basil exhort ad Bapt. who saith Serve me to day and God to morrow I beseech you be acquainted with the craft of the Enemy he dares not advise thee altogether and presently to forsake God for he knows Christians would not endure that but he deales craftily being a Serpent and subtle to beguile hee steales upon us for the present and puts off the next day for God and when that day comes still he puts it off to the next Therefore the Lord to meet with that comes thus calling upon us to day partly quia qui non est hodie cras minùs aptus erit Because hee that is unfit to day to morrow will be more unfit and partly for that this is the time lest judgment doe come upon us and we have no evasion for wee cannot tell what to morrow may bring forth Before God Though he deride these yet he directs others and teacheth them that in prayer they are before the Lord. They who pray Doctrine are before Gods face and in his preence If they who heare be as Cornelius said Hee and his company were Acts 10.33 before the Lord to heare one speake in his Name and him speaking mediately to them more when they speake immediately to himselfe Therefore was the Arke of Gods presence ever in the Temple before which they prayed and from which they received answer Psal 84.7 That he may have mercy upon us It is that they were commanded to pray for before and to require for the people In prayer men must not aske what they list Doctrine but that for which they have a commandment to aske and a promise to recive To reprove all those praiers Vse 1 those who frame their praiers not according to Gods will but their owne lusts and fancies whatsoever their vaine hearts desire that they utter before the Lord and make their requests unto him for it never regarding whether good or evill how agreeable or disagreeable to the word having their owne affections the rules of their prayers such prayers they would be ashamed to put up to men as they preferre to God making Christ a mediator for them if hee will doe it for them for things they would blush to desire the helpe of man in some praying as Saint Augustine who confesseth of himselfe that hee prayed to God to let him live a little longer in his sinnes so they in their corruptions desiring still meanes and opportunities to fulfill their lusts and desires Some aske temporall things simply as they Psal 78.18 who asked meate for their lust who importune the Lord to prosper their journey endeavour for honours as Balaam be the means what may be who have their prayers sometimes in mercy denyed as Jam. 4.3 and sometimes in wrath granted to them as Psal 79.29 30 31. Mercy That is be gracious and favourable unto us and lift up his gracious countenance upon us In prayer men ought especially to pray for Gods favour Doctr. the chiefest thing they ought to desire is his mercy and loving kindnesse 2 Cor. 7.14 this is called seeking Gods face Because this is the fountain from whence all things else come Reas 1 all good things we receive for Rom. 8.32 He who spared not his owne sonne but gave him for us all to death how shall he not with him give us all things also And the cause of that was his favor and love Joh. 3.16 For God so loved the world that he hath given his only begotten sonne that whosoever beleeveth in him should not perish but have everlasting life Because no temporall blessing asked neverso earnestly Reas 2 nay though it be sought with teares as Esan his blessing can be obtained till a man have his sinnes forgiven Hence Math. 6.11 12. the petitions are joyned with a copula as inseparable This reproveth their folly and error Vse 1 who pray more for the things of this life then for the favor of God or remission of their sinnes 2 Chron. 7.14 To teach us to pray for temporall things Vse 2 but specially Gods favor and the remission of our sinnes For us Both Prophet and People he would bee prayed for as well as the people acknowledging as it seemeth those things in himselfe which he reproved in them the better to affect them No man is so excellent in the Church of God Doctrine so indued or abounding with gifts and graces that needeth not the prayers of the rest This the Prophet sheweth that he exempteth not himselfe but would be prayed for as others So Hosea 14. sure including himselfe This our Saviour Christ shewed when teaching his Church in the person of his disciples to pray hee taught them to pray one for another and taught them they had need of the prayers one of another Math. 6. This is shewed by Saint Pauls earnest request unto them Rom. chap. 15.30 repeated to the Corinthians 2 Cor. 1.7 so Col. 4.3 2 Thes 3.1 and for the Saints Ephes 6.18 Because his excellency excludeth him not from the communion of Saints Reas 1 as the excellency beauty or proportion of any part doth not exclude it from the fellowship of other members Now one part of this communion is prayer one for another Because his excellency is imperfect Reas 2 for here all things are but in part 1 Cor. 13.9 Therefore he hath need of prayers as his owne so others many prevailing more with God then one Because the excellency and goodnesse a man hath is as Basil exhort ad Bapt. brings in some making the objection The saurus servatu difficilis Reas 3 a treasure hard to be kept Therefore as he said Opus est vigilia wee had need to be more watchfull and he adviseth to take three adjutors Orationem Jejunium Psalmodiam Prayer Fasting and singing Psalmes Now as for keeping of treasures a man will use other meanes and helpes and all little enough so in this should he be carefull This reproveth those who think they have no need of the prayers of others Vse 1 but can pray well enough for themselves their owne private prayer is sufficient they need not the prayers of others or the publique congregations as some men thinke they have no need of publique teaching they can instruct themselves well enough with reading of good books at home so for prayer they can inrich themselves of themselves and need not the helpes of others If any thinke I wrong men in judging thus of them I answer no because I judge
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
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
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 wâ—â—â— 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 wâ—â—â— 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 woâ—â—â— obscure it It is against the honor of a Prince to let a subject grow by rebellion it argues either injustice or imâ—â—â—â—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 poteraÌ„ 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
greater disgrace then here is mentioned Now this is proved in the example of Iezabel 2 Kings 9.37 of Ieroboam 1 Kings 14.7.8.9.10 of Eli 1 Sam. 2.27 ad finem Of Capernaum Matth. 11.22.23 Manifest in the Jewes who were the mirrour now the wonder of the world it was once spoken of with admiration now the by-word Because according to their priviledges abused Reason 1 so are their sins of those who have the greater or more in number then God giving or rewarding according to their sinnes and workes must needs receive more disgrace and dishonour Because his judgements in them will be more perspicuous Reason 2 and strike a more awe and feare in others and moe shall take notice of it because they are more in the eye as a Beacon upon a hill as a Captaine or Lievetenant in a Band. And so the more shall glorifie his justice and feare his power If thou seest men lifted up to honour high place Vse 1 do not envie them for if they be good there is cause to rejoyce Prov. 29.2 If they be wicked and abuse their priviledges high places there is cause to sigh but not to envie Pro. 29.2 because they are not farre from a disgrace a publique one a great one answerble to their honor The clouds that obscure the Sun are lifted up but powred down again Who would envie men upon an high pinacle ready to be cast down Who a man walking upon the Ice where it is ten to one every houre his feet will slide or it break and he be utterly cast downe to the bottome of a pit specially if some secret fire be kindled on it or the beames of the Sunne shine hotly upon it To teach those whom God hath advanced and honoured more then others with any priviledge of knowledge wisedome Vse 2 authority or credit not to thinke that those priviledges were given them that they might be the Nimrods of the earth and fight against God and his cause and his Church and dishonour him and thinke to carry it away without dishonour from him nay they shal be more dishonored and more vile then any others * For the greater grace sinners have received if they sin their punishment shall be so much larger Chrysost Mighty sinners shall be mightily tormented Hierom. ad Heliod Quantò major gratia tanto amplior pâ—ccantibus poena Chrysost And Potentes potenter tormenta partientur Hierom. ad Heliod It were good all that are above others would write it in their houses and every where they come and keep it in their hearts And such as are above others in their places in the Church would remember that Matth. 5.13 Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and to be troden under foot of men And you shall be like unto it Or it shall carry you away meaning thta he would adde confusion and destruction unto their shame Shame and disgrace brought upon Ministers Doctrine Magistrates or any other by their just desert and default by their carelesse carriage and dissolute life is but a fore-runner of confusion and destruction which usually followeth unlesse it be prevented by repentance So is it here Matth. 5.13 1 Sam. 2.30.31.32 with chap. 4. 1 Sam. 15.30 Jer. 24.9.10 Because this argueth a great height of wickednesse Reason 1 and that men are setled much in it when shame will not shake them from it and rouse them up For whereas to a man of any honesty or that hath any sparke of goodnesse his name is of more account then his goods and that touched more affects him then the other taken away Now touched in this and not affected argues his desperatenesse and dishonesty Because when God hath smitten men in things that are so neare unto him Reason 2 and ought to be so deare and they returne not it is just with him to proceed unto their persons and themselves To teach us Vse 1 when we see men in contempt Ministers Magistrates and others to judge of it as a fore-runner of some fearfull confusion and destruction If they be unjustly without their default then is it of a general judgement upon the Church and land it being also a judgement it selfe if justly for their dissolute and corrupt lives then is it a fore-runner of a judgement to them of their confusion and destruction As it was in the time of Popery when the Clergie was come to the height of wealth yet they were in the wane and eb of worship and respect nay in shame and reproach because as in the morning the neerer it is to the rising of the Sun the more light is in the aire and the more are deformities and things out of order espied So as the Gospell drew nearer that they were like Baals Priests for deceiving the people in contempt with not affecting them to make them returne from their Idols to the living God Therefore shame and confusion came upon them as we have seen So of others if they be in contempt c. And as of them so of Magistrates and other particular men For as a sicknesse caused by mans misdieting of himselfe or otherwise by his default and not speedily cured is a forerunner and procurer of a greater disease so is it in this case To teach every one that is in any reproach or contempt Vse 2 whatsoever he is to thinke of it as the harbinger of confusion and destruction if he be not affected with it to repentance Therefore should he labour to lay it to his heart and be humbled for it and reformed by it he should be occasioned by it to search his wayes and his conversation If it befall him for righteousnesse sake he hath wherein to rejoyce if for his infirmities and unjustly from those who reproach him yet he should see whether it is not justly from God or no for that may be justly from him which is unjustly from them But if indeed justly for his dissolute and loose life then is not to be expected any thing but the confusion and destruction of his person unlesse that make him to humble and reforme himselfe for when hard and bitter words prevail not then masters goe to beating and punishing with blowes So doth God VERS IV. And ye shall know that I have sent this commandement unto you that my covenant which I made with Levi might stand saith the Lord of Hostes ANd yee shall know The Prophet proceedeth to the causes of this condemnation These are three the first is because they had neglected their care of Gods worship not of any ignorance but against their knowledge for they knew that the dutie belonged to them and the commandment was to them For thus it is to be read For you know Their sinne is the greater Doctrine 1 and deserveth the more punishment who have the knowledge what they ought to do and yet follow their
corrupt affections then theirs which know not Now the knowledge here spoken of is of two things of their dutie and what they ought to do and of their dignity and what God had bestowed upon them And both makes their sinne the greater because they have gone against their owne knowledge and Gods kindnesse That though God had bestowed great blessings upon them they had forgot it though they knew it and were unthankfull unto him Unthankfulnesse is a sinne Doctrine 2 when men do not answer Gods love as he hath had care and dealt liberally with them vide Chap. 1. verse 2. I send this commandment unto you that my covenant might stand They must performe that is their parts or else he would performe no covenant with them God will not Doctrine 3 neither is bound to performe covenant with man to give him any thing he hath promised whether spirituall or temporall of this life or that is to come unlesse he performe his covenant and conditions The covenant of God is either generall or speciall The generall either legall or Evangelicall All which requires the conditions to be performed on mans part if he would have God performe or else c. Levit. 18.5 Gal. 3.11 Mark 16.16 1 Sam. 2.30 2 Chron. 15.2 Because their not performing Reason 1 frees him from his promise and binds him not to performe it to give such good things to such unworthy fedifragies covenant breakers not to give as it were the childrens bread to dogs When they performe Reason 2 he will because he is most faithfull that hath promised and can neither lye nor deceive he being true and Truth it selfe Rom. 3.3.4 Object For what though some did not beleeve shall their unbeliefe make the faith of God without effect God forbid yea let God be true and every man a lyer as it is written That thou mightest be justified in thy words and overcome when thou art judged Then will he performe when man doth not That will not follow from this Answer which is manifest thus The Apostle asketh the question Whereas many of the Jewes were unfaithfull and covenant breakers whether their infidelity should abrogate and make void the covenant of God that he should shew no fruit of it among them and as man should break his promise and performe to none that which was promised to all He answereth that cannot be but howsoever the greater part of them had broken covenant with whom he might justly breake and would yet his covenant should have his full force and efficacie though not in all yet in the Nation because there was ever some good men among that people who believed the promises and lived uncorruptly and holily therefore in them and to them should that be performed which was promised Shewing that the wickednesse of a multitude shall not make the promise of God void and of none effect but he will perform them to the beleevers and they who performe conditions though they be but a very few And so the place makes for the point not against it Many enjoy Gods blessings Object and never perform the condition but live wickedly and prophanely They enjoy not the blessing of eternity Answer neither ever shall and as for temporall things they may enjoy them but not any blessing by them it were better for them to be without them for they increase their sinne and are but fed and sustained by them for the slaughter as the damned are by Gods power to endure his wrath and punishment If in our observation we finde Vse 1 that many promises God hath made are not performed to our selves or others As there are many other things which may be answered for clearing and acquitting the truth and fidelity of God in this kinde especially in temporall things he gives spirituall an ounce of which is better then many a pound of the other And if he breaks not that promiseth silver and gives the greater summe in gold so not God If he promise deliverance and gives patience under the crosse which is better for the sufferer he still performes because such things had those exceptions And so in many other things but this especially when the good things promised are not performed the cause is in our selves and other men why they are not performed and not in God because we performe not conditions And this being makes us not him covenant-breakers who have made our selves uncapable and unworthy of his blessings and so have freed him from his promise by our breaking with him Now he that is freed cannot breake covenant though he do not the thing before covenanted To let us see the folly of those men who thinke to have Gods promises performed unto them Vse 2 and him to keep covenant with them and in many things makeno doubt but he hath done and in future times assure themselves he will when they neither have done nor yet endevour to keep any covenant with him If the former be true do they not deceive themselves and are they not though how wise soever in other things yet in this stark fools For if he be a foole that because he hath the word or the bond of a good man one able and that never broke for the payment of a thousand pounds at such a time and such a place but upon condition he performe such a service or effect such a worke to lay his whole state and his whole condition upon thta that it will be performed in the same time and place and yet he never go about to perform the conditions at all or as it should be performed were he not a foole Sure in all your judgements he were very unwise And yet alas how many fools and unwise men have we who deale thus lay all upon Gods fidelitie and performe nothing themselves at all As if God must needs performe because he had promised and could not be faithfull unlesse he did perform when they keep no condition Many a man deluded by Satan and his owne secure heart perswades himselfe God hath been mercifull unto him and forgiven him his sins though he never came truly to see sinne nor to sorrow for sinne nor forsake and reforme his corruptions wherein true repentance consisteth and which is the condition on mans part if ever he would have God take away his sinne and put them out of his remembrance Many one thinkes God had performed his covenant of temporall things because he is in the middest of abundance and hath his barnes full and his bagges full and every where findes he increaseth though he never made any conscience of his wayes and the workes of God but at best lived but civilly and kept his credit with men and sees not that he is deceived sees that these are but things that are common things wherewith he is but fatted for the shambles and such as are reserved for his evill And for time to come many doubt not but they shall obtaine great things in this life and that God will
in the first part of the comparison their good and worthy parts which were the predecessors vers 6. and the reason of it vers 7. There are foure worthy parts reckoned of theirs And these were not of private and particular parts as they were private men but they were such parts as were in them as publicke persons As if it had reference with the former he said he did not onely carry himselfe and approve himselfe a good and godly man but he shewed himselfe a wise and compleat Doctor both in teaching the Law and Truth of God and giving most wise grave and wholesome counsell The law of truth was in his mouth The first part of the predecessors which was commendable in them he was ever most studious of the law of God and most skilfull in it and taught it most sincerely to his people ever teaching most sound doctrine to them that they might observe my precepts And there was no iniquity found in his lips The second thing commendable he never propounded or taught any errour he never deceived any of my people to draw them from my true worship but taught ever that which was wholsome and good Iniquity is commonly taken for the pervertion and depravation of the knowne right and is opposite to equity and truth He walked with me in peace and equitie The third thing commendable the summe of it is he lived and performed the duty of his place without all negligence unfaithfulnesse approving himselfe to God and men He walkes with me i. he was most carefull to please me and to approve himselfe unto me to worship me as I required and followed not the wickednesse of the age nor was corrupted with the depravations of the time whereby men were depraved in my service and feare as Gen. 5.22 In peace That is peaceably not provoking me to anger but cleaving fast unto me and obeying my will so that I had no cause of expostulating or quarrelling with him Cyril saith To have peace with God is nothing else but to desire to know and do that which God requires and to offend him in nothing And did turn many from iniquity The fourth thing commendable in them was that by their exact walking and faithfull teaching they helped to turne others from their sinfull wayes Out of the coherence that from their personall and inherent vertues he proceeds to the vertues of their place and their publicke actions and carriages we may note It is not enough for a man to be honest and good in himselfe Doctrine in his owne person but if he have any place either more or lesse publicke he must be good faithfull in that if hee would be approved of God As if he be a Magistrate or Minister or officer or master of a family As this is manifest in the coherence so by that Gen. 18.17.18.19 Exo 18.19.20.21 Hence is both the cōmendations blemish of old Eli he was a good Priest a good Magistrate but a bad father in the more publicke good in the lesse defective 1 Sam. 1.2 Hence we read in Scripture the commendations of good governours and Kings both for their private parts and their publicke vertues In themselves fearing God and in publick discharging their duties sufficiently and faithfully And in the new Testament we finde not onely private and personall duties prescribed to Masters Fathers Husbands to Ministers and Magistrates but specially publicke Ephes 5. and 6. Col. 3. and 4. 1 Tim. 3.2 c. Tit. 1.6 Hence the commendation of the Angell of the Church of Ephesus though he was defective in personall Rev. 2.2 and the reproofe of the Angell of Pergamus verses 14.15 Because he more glorifies God for though his good workes Reason 1 as a private man do glorifie God yet nothing so much as his faithfulnesse in his place publicke which makes that God is glorified much more and of more An annuall Magistrate may procure the glory of God more in that yeare then in all his life not onely because Regis ad exemplum c. but because they may command and compell moe Because this will blemish the other their private parts Reason 2 and bring Gods judgements upon them at least temporall as in Eli and the Angel of Pergamus This may let all those see their errour and corruption Vse 1 who take places or seek them only for the honour and dignity of them without either ability for the duties or conscience and care to performe those publicke duties onely it sufficeth them that they have some faith and feare of God as other private men have and never shew themselves faithfull in their publicke places never regard to doe and execute the places But of few fathers of families can God say as of Abraham nay he knowes the contrary that they tooke the place with no minde to do any such dutie and so execute it still So of Magistrates and Ministers They are brought or thrust themselves before they be called upon the stage of the world and when they are on it do no more then make a dumb shew perform no more then lookers on or but things that must be done of course and would be though they slept which is the fault not onely of men profane or but civilly honest but of men who professe the feare of God and may well be thought to have some good measure of it and go for good and truly honest men Yet it is their blemish that they are carelesse of the duties of their place That as he said An evill man may be a good Citizen we may say Good men are evill Citizens Masters c. which blemisheth much their private graces in the sight of God and good men And upon many hath and doth and will bring particular and temporall judgements from their families and servants c. For this is a grand cause why good men fathers of families have such gracelesse children and corrupt servants Ministers such untoward flockes Magistrates such people This may admonish and instruct all that have the faith and feare of God Vse 2 to joyne with it this care of the duties of their place whatsoever it is that they must have because these duties though they be profitable for the common good yet are they not acceptable from him As he saith Cypriansec de zela livore that performeth holy things and is not a consecrated Priest doth things in respect of himselfe childish and unprofitable though they may be good to others So he that doth things without faith and the feare of God they are unprofitable yea wicked and damnable sinnes howsoever they may benefit others so may I say of these but yet this had will not beare out nor excuse the negligence and not doing the duties of his place It may make the infirmities of them passed over but not defend the omitting of them Therefore to be accepted of God men must also be carefull of that Masters c. The excuses that commonly are pretended will not
so much the nature of a covenant will carry For when it stands on severall conditions on both parts when any condition is broken the whole must be In this the generall on mans part is obedience the speciall are the particulars of that obedience which are the severall commandments and branches of them hee then that is guilty of one branch and hath broken it is guilty of that commandment and he that is of that of the whole whereof that is a part and so faulty in one he is in the whole guilty of the breach of the whole covenant and the whole law Jam. 2.10 VERS IX Therefore have I made you also to be despised and vile before all the people because yee kept not my wayes but have been partiall in the Law THerefore have I made you to be despised and vile before all the people Therefore have I also made you to be despised This is the repeating of these judgements against these Priests for their corruption and for the dissimilitude and unlikenesse which is betwixt these and their predecessors If we consider the verse in it selfe here is a judgement not threatned but executed not imminent but present and the deserving cause of it First general Not kept his wayes secondly particular being partiall in dividing the law Therefore That is because you have thus broken covenant with me and have declined and turned out of the way of your predecessors from the truth they held and the faithfulnesse they practised and performed I have made you despised Private and personall sinnes are often turned by the perversenesse of men to the disgrace of the calling but here the faults and corruption of the calling neglecting or corrupting those duties maketh their persons in contempt which is that here set downe I have made It is others malice so to do it or their corruption or some other respect but it is my judgement I have brought it justly upon you I also made you You first broke my covenant keeping not my conditions I also by judgement have now broken it with you and brought this contempt upon you And this have I done because you keep not my wayes because you had little care of your carriage and behaviour towards me and of my wayes to glorifie me but neglecting my precepts have made my honour to be contemned therefore have I given you up to scorne and contempt and specially have I laid it upon you for this That you have been partiall in the Law Which is as much as you have accepted persons He accepts persons who being Judge is not drawn or led by the laws or by justice but beholds his person which is brought into question and is so moved affected with it that he favours it against right either because he is his friend or because he is mighty or terrible or poore and to be pittied Hierom. So in the Church the Minister he accepts persons The judgement upon these Prophets for breaking of covenant with God and dealing unfaithfully in their places is shame and reproach The hatred Doctrine envie and contempt of the people is a punishment which in this life the just judgment of God brings upon all ill Ministers for the neglect of the duties the corrupting of manners It is here so executed by God To this purpose is that Jer. 23.40 And I will bring an everlasting reproach upon you and a perpetuall shame which shall never be forgotten For it hath relation in speciall to the Prophets and Mich. 3.7 Zach. 13.4 Examples in Elies sonnes 1 Sam. 2.24 the faltering Prophets of Ahab 1 King 18.40 for that they killed them came from hatred And in Amaziah Amos 7.17 Because it is a just rule of equall recompence Reason 1 to doe to men as they do to others much more as they do to him that when they make him despised and dishonoured he should make them according to that 1 Sam. 2.30 Wherfore the Lord God of Israel saith I said that thine house and the house of thy father should walke before me for ever But now the Lord saith It shall not be so For them that honour me I will honour and they that despise me shall be despised Because it is most equall Reason 2 that they who have first cast off their authority and dignitie should finde it also lessened and changed with others Hence we learne why the Cleargie of the Church of Rome is in that just contempt and hatred that it is every where Vse 1 because they have neglected their duties and their manners They are not onely hated of those who are out of their authority but even of those who are under their command who happily feare them but yet hates And this is not noted by us but by Riberah upon this place speaking thus * Hoc non tam exponendum quam lugendum est Quid sanctius aut honorabilius sacerdotio Quid autem nunc despectius saceraotibus cur id nisi quia vita nostra dignitatem nostram dehonestamus This place is not so much to be expounded as lamented What is more holy more honourable then the Priesthood and yet now who are more despicable and why so but because we dishonour our dignity with our lives How their wisedome and profession and practice is as Jam. 3.16 sensuall earthly and divellish I have not long since shewed how justly they are then in contempt need not to be proved Let me adde to that hath been said the opinion of Bernard of the Court of Rome that you may judge what the confines be he writeth thus to Eugenius lib. 4. Amongst these you being their Pastor walk decked with much pretious apparell If I durst speak it these are rather Pastors for Divels then for Christs sheep Your Court usually receiveth good men but maketh few good there the wicked are not made better but the good farre worse This teacheth us Vse 2 that those Ministers take not the right way to honour and credit and love of the people who thinke to have it by soothing and smoothing of them by playing the bad fellowes with them frequenting the Tavernes Isaiah 56.10.11.12 revelling and rioting following cards and dice neglecting both study and preaching So this verily is the high way to have the hatred and contempt of the people if this be true here set downe of God Yet they will not be perswaded of it because they finde those that will speake faire to their faces and commend them and happily countenance them for a while and see not how wicked they are in the eyes of all good men According to their warrant Psal 15.4 who cannot chuse but hate them when they keep away and steale away the word of God from them and as much as lies in them are cause of perishing of their soules but perish many moe by defrauding them of the word and by corrupting of them by their bad example whose ruine they cannot pitty but contemne the authours yea all civill men who
savour not religion hate them only because they expect they should be more holy then others and though they cannot conceive all the diligence they ought to have in their places yet suppose they ought to do farre more then they do and even those who now love them if God ever call them will hate them to the full And if they should bee laid in their graves with the love of them yet when they shall meet in hell when their eyes shall be opened to their cost they shall be ready to teare one another for hatred and malice having been the cause of the perishing one of another As generally in all things it is usuall with God to make that a snare to the wicked whereby he sought good to himselfe so will he make that a shame whereby they sought honour To teach the Ministers if they be in contempt Vse 3 as who is out of it to consider the cause of it for as they say it is the cause that makes the Martyr not the suffering so in this the cause affoords comfort or woe If it be for the faithfull performance of a mans place by instructing perswading and reproving there is comfort in it and he may say as Job 31.35.36 But if in examining his heart and wayes it be for the contrary if he would either remove the present or prevent that is to come he must repent and reforme for if he continue God hath said it hee will make him despised The world will tell him happily that the way to favour and love and account is to be corrupt carelesse in his place to do somewhat and not much Balak told Balaam so Num. 24.11 but he speaketh like an heathen King and they as deceivers Have I also You begun and broke covenant with me and now I have broken with you not I but you began first I onely followed The Lord never breakes covenant with man Doctrine unlesse he first breake covenant with him he never denies them any blessing promised but when they first deny him the duties promised and do not performe them when they have begun he will follow after So is it here and 1 Sam. 2.30 2 Chron. 15.2 He went out to meet Asa and said unto him O Asa and all Iudea and Benjamin heare yee me The Lord is with you while yee be with him and if yee seeke him he will be found of you but if yee forsake him he will forsak you Jer. 22.13.16.17 c. Because he is immutable Reason 1 and without change all the while then they are the same and do performe duties to him he will not be otherwise because then should he change which is not possible But they having once changed they are not the parties to whom he made such promises and so he neither will nor doth performe them Because he is most just Reason 2 yea Justice it selfe one that gives Suum cuique Now while a man performes his promise and cleaves to God he will not with-hold or forsake any thing for promise is debt To teach what is the cause why man often enjoyeth not many of the blessings which are promised Vse 1 The cause is not in God not that he hath promised more then he can performe for he is all-sufficient nor more then he thought fit for he is most wise in promising as well as performing Nor as men who promise rashly that they cannot spare and after repent themselves none of these nor the like in God are the cause of it but it is in man himselfe for he hath stript himselfe of all interest and right unto the promises of God because he hath first forsaken him and dealt unfaithfully with him Many a man in want of his things he had thought he had had a promise for and being impatient through his corruption is like a sicke man of a feaver accusing his meat rather then his palate so he will accuse God rather then himselfe But he must accuse himselfe seeing God never did neither can break with any who have not broken first with him Many a man finds he wanteth or is deprived of many graces he had and good things he possessed as health liberty comforts and such like he calleth upon God for them and thinkes to receive because of the large promises God hath made And all the while he never thinks that he is not the man to whom the promises are made or at least though he did once make a covenant with him yet he is not the man because he hath not performed his condition Like Israel Isai 59.1.2 Behold the Lords hand is not shortned that it cannot save neither his care heavie that he cannot hear But your iniquities have separated between you and your God and your sins have hid his face from you that he will not heare Vse 2 To instruct a man how he may enjoy the blessings and promises of God whether one or other he must keep promise with him and performe all the conditions on his part It is in him to have them or reject them from himselfe for if he performe his conditions God will not faile in his else he must heare what David heard 2 Sam. 12.8 Then Gods faithfulnesse dependeth on mans Object Not his faithfulnesse but his performance Answ for he may be faithfull and is undoubtedly still without the performance as he is a faithfull man who never performeth condition with another when they had broken their conditions of his performing of covenant as before I made you to be despised It was others malice and corruption but Gods judgement Doctrine As other judgements which befall men so this of hatred and contempt and reproach it comes from God though man be the instrument of it therefore saith God I have made you vile Jerem. 23.40 Psal 44.13.14 and 107.40 2 Sam. 16.10 Reason Because all evill as in the City so in every place comes from the Lord Amos 3.6 the evill of punishment Now such is this A question may be made whether this be a sinne or no Quest If it be how should God be free from sinne when he hath his hand in that which man doing sinneth It is not simply a sinne to despise the wicked Answ for it is a marke of the child of God Psal 15.4 To hate the wicked for his wickednesse so it be done simply and onely for that he set at naught all wicked persons as well as one and not this and that onely from whom perhaps he hath received some wrong or whose outward state is contemptible in the world But if man sinne in it and hate the person rather then his wickednesse and doe it in the malice and corruption of his heart yet is God free from sin because as Augustine speaketh of that of Shemei Deus non est tam Author quam ordinator The disposer of his corruption not the Author of it for they having this venome by nature to hate and contempt God leaving them as he justly may to their owne
by covenant is meant the Law of God a thing usuall in the Scriptures and that Law which God gave unto our Fathers that they should not take the daughters of a strange God to wife or of another nation Others thinke the reason stands thus making a third reason of it because God when he made covenant with the Israelites did it not with those more then with these with one more then with another but with all alike so that they who despise others violate the common covenant as if it were onely a covenant made with them The conclusion of all is thus framed If you be all one in body and soule and by Law why do you contemne one another Generally in that he used reason and not the bare authoritie of God which had been that hee well might wee observe this Men who perswade others to good or disswade them from evill Doctrine 1 must use all those reasons that may any way cause it to take hold and put an edge to it Have we not all one Father But in this verse as I said I take not to be reproved any particular sinne but generally their injuring and dealing unequally and unjustly one with another And this the first reason by which it is reproved condemning this because it was against nature they being all of one parent all one flesh Nature it selfe Doctrine 2 and humanity though men have no other bonds to linke them together ought to keepe men from hurting and injuring or transgressing one against another and to binde them to be helpfull and profitable and doe good one to another So reasoneth the Prophet heere And to this I apply that which is Levit. 18. When it is given so often a reason to disswade from injuring as vers 7. for she is thy mother for it is thy fathers shame 10. thy shame 12. she is thy fathers kinsewoman 13. mothers kinswoman To this may that be used Acts 7.26 Hereto that Gen. 50.16.17 and Isai 58.7 Because unreasonable creatures as beasts and birds Reason 1 fishes and fowles love their owne kinde and by nature are taught not to hurt and injure them but to do them good Hence is deemed the reason why those beasts that feed on flesh will not eate the flesh of their owne kinde taught as it were by nature lest they should eare and devoure their owne brood or breeders how much more then unreasonable men Because it is the rule and voice of Nature Reason 2 Quod tibi non vis alteri ne feceris To condemne men not onely as irreligious Vse 1 and voyd of pietie and godlinesse but as beastly and unnaturall men and voyd of humanity who injure and wrong transgresse against others and oppresse them I meane not such as may sometimes doe it carried by passion or affection in ignorance and want of information but I speak of such as live in it and to satisfie their owne lust and desires care not whom they wrong injure they will despise defraud deceive and oppresse any in buying and selling in letting or setting by manifest usury and other oppression All is fish that comes to net with them of such I speake and how rich soever they may grow or be whatsoever otherwise yet are they unnaturall men and void of humanity And may reprove them as the Apostle the Corinthians 1 Cor. 11.14 So doth not nature teach that if any man injure others it is a sinne unto him it is against the very light of nature And though there were no word of God neither Law nor Prophets nothing that might reprove them in the mouth of the Minister which they now spurne against and could be content there were none that they might sinne without controulment yet should they not without condemnation for even that Rom. 2.12 will here have place and shall condemne them by the very light of nature and now double condemne them because the light of the Word hath shined in a darke place and they have loved darknesse more then light To teach every man Vse 2 that if there were nothing else to binde him to do good to others or avoyd the hurting of others yet nature ought and he ought to be thus a law to himselfe though he had no written Word from God Whether he be a husband or parent or master or è contra or a private man nature and humanity ought to keep him from the one and hold him to the other * Omnia animalia naturalibus munimentis providentia coelestis armavit Homo accepit proistis miserationis affectum qui plane vocatur humanitas qua nosmet invicem tueremur Lactant. de falsa â—â—pientia lib. 3. cap. 20. The heavenly providence hath armed all beasts with naturall defences but man in stead of them hath the affection of pitty which is called humanity by which we are defended This very thing ought then to bind men It is hard from many men when they reprove others for transgressing and injuring others It is not for your profession it doth not become a man of that zeale and profession as you doe If they speake it that they are more bound it is true but if to excuse themselves or others as if it were little or no sinne in them then it is their corruption and is false For wherein doth their profession binde them which nature it selfe and humanitie bindes them not to do or from doing Undoubtedly in nothing though it binde more he is as well bound that is bound in a single bond as he who is tied in a double both are bound though not alike Set then religion aside which followes in the next place and even nature it selfe binds every man to these duties and from the contrary and whilst nature lasteth and is undissolved the bond is never cancelled Therefore must every one remember it to doe good and not hurt even all the dayes of his life to those to whom nature hath bound him Contrary to that some performe for a while but as if nature died they living do not continue it as for instance betwixt man and wife many at first doe but continue not betwixt parents and children Hath not one God made us The second reason by which he reproveth their injuring and transgressing against others because they were all of one Church professed one religion and served one God Religion Doctrine when men professe one and the same religion are servants of one and the same God it ought to keep men from transgressing against or injuring one another which as this proves so that Gen. 50.17 Thus shall yee say unto Ioseph Forgive now I pray thee the trespasse of thy brethren and their sinne for they rewarded thee evill And now we pray thee forgive the trespasse of the servants of thy fathers God And Ioseph wept when they spake unto him Manifest further because the foundation of religion which is the word of God commands love to neighbours and so under that title other men Levit. 19.18 Rom.
regarded of him i. The tears of your oppressed wives are as a vaile upon my Altar and do all so cover it that your sacrifices and oblations cannot be seene or make me not accept them when their cryes and their prayers come both before me they doe so trouble and corrupt your prayers and so hinder that they are not heard of me at all Ye have done againe In the second place adding this sinne to the former a greater to the lesse Some who were single tooke strange wives and when others saw that was borne withall and the magistrates did not controule and punish it they proceed to this that having wives of the daughters of God they tooke to them the daughters of a strange God Corruptions suffered in the whole Church and particular members and not reproved punished and corrected Doctrine whether they be in doctrine or manners will soone grow greater or bring in greater And covered the Altar of the Lord with teares The first reason condemning this poligamy is drawne from the grief of the wives and it stands thus That which is a griefe to the wife and fills her heart with forrow and anguish even then when shee comes to Gods Altar Gods service ought not to be done by the husband but such is this The husband ought not to doe that which will grieve and vex his wife and make her unfit for duties to himselfe Doctrine and service to God It is here the force of the Prophets reason And this is the commandement of the Apostle 1 Pet. 3.7 Collo 3.19 This Laban saw by the light of name which made him take an oath of Iaakob Gen. 31.50 If thou shall vex my daughters or shal take wives beside my daughters there is no man with us behold God is witnesse betweene thee and me This made Rebekah so urge Isaac for the departing of Iaakob Gen. 27.46 Because a man must not do that which may grieve or offend a weake brother to drive him backe Reason 1 or make him lesse fit and chearefull in the fervice of God and following of him much lesse a wife Because she is the weaker vessell 1 Pet. 3.7 Reason 2 The weakenesse of the sex craves more indulgence and care As we more easily pardon children if they offend in any thing by reason of the tendernesse of their years and ignorance of it So the infirmity of their sex ought to make men they be not rough and severe with them Some translate it Instrument And as Luther speakes of it as a Knife with a tender edge men will not cut stones brasse or iron with it Because she is partaker of the same and manifold graces of life Reason 3 as some books have it 1 Pet. 3.7 Seeing God hath made her partaker with him of baptisme and of those things that are had by Christ and made her heire of Heaven with him God having thus equalled her it shold restrain him off from grieving her for if we respect the inward man and as every one is in Christ all are equall and there is no difference betweene man and wife yet because God hath so ordained things he must be head and governe and she must be subject and be governed yet in his governement and superiority because God hath thus honoured her he must not be grievous to her To reprove all such husbands as make no care at all of grieving and vexing their wives Vse 1 sometimes when they are present with them sometimes when they are absent and by it And oftentimes such as are ready to cry out of an offence or an occasion of grief which a man is forced to give to his brother yet they care not to grieve their owne flesh in a neerer conjunction By their absence they grieve them seldome at home with them but taking more delight in riotous and dissolute company more in Tavernes and Ordinaries where there are lewd and veine exercises then in the society of their loving and kinde wife making her sit sighing and sobbing at home mingling her meate with teares and her prayers if she savour religion with mourning and weeping or else which falls out with too many for want of their husbands cōpany they fall into the snares of Satan have instruments suggesting to them that their husbands do not love them by which many a woman that otherwise would be honest falls into folly and uncleanenesse which the husbands care loving company would have prevented which commeth at the length to the ruine of them and their houses If they tell me they must goe abroad and have their pleasure and sports I tell them that their necessary going abroad I restraine not but their unnecessary And if they must why may not the wife say so too but I will not be comely to excuse her wandring neither will it be born with there is no reason it should for they looke she should accept their company and be willing to be with them and reason good And why then should not they be as willing to dwell with them and to give them comfort and content and not to vex them by their unnecessary absence which because they were so apt to doe by name they are commanded to dwell with them 1 Pet. 3.7 but the woman onely by implication and consequent but some bide alwaies at home but better for their wives they were absent they are never content with any thing they do but disgrace them before their servants and company and be bitter unto them in word deed and provoke them to unkindnesse distemper by strange cariage of theirs it may be sometimes taking Sarahs may de 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 To instruct every man to abstaine from vexing and grieving his wife either by his absence or presence but to dwell with her Vse 2 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
if he fall not into sinne by it keeping the injury boiling in his stomacke or falling to revenge impatiently or blaspheme or such like if he do then is he hurt and greatly not of another but of himselfe Example Iob and Paul These and the like should perswade us to patience and not to resist And why should such things be hard If I let him alone he will be worse Hast thou more care of him then of thy selfe But are not these words of corruption and pride who establish things against God Admit he be hurt yet God ought to be obeyed Neither ought we to make lawes against that which God hath ratified but it will hurt neither thee nor him for Prov. 15.1 A soft answer putteth away wrath but grievous words stirre up anger And if thou wouldest do thy selfe and him good the more he is in choler and heat the more yeeld thou for this heat had need of the greater remedy And the more reproaches there are there is the more need of patience and gentlenesse And when the feaver is hottest there is most need of cooling so when a man is angriest of yeelding But this will be a reproach and there is no manhood in it Nay it is no reproach but compassion and humanity Finally in all these things thou shalt finde that true of Abigail to David 1 Sam. 25.31 Then shall it be no griefe unto thee nor offence of minde unto my Lord that he hath not shed bloud causelesse nor that my Lord hath not revenged himselfe And when the Lord shall have dealt wel with my Lord remember thine hand-maid And of him touching her verse 32.33 Then David said to Abigail Blessed be the Lord God of Israel which sent thee this day to meet me And blessed be thy counsell and blessed be thou which hast kept me this day from comming to shed blood and that mine hand hath not saved me Because the offering is no more regarded Or more plainly So that I will no more regard your offerings The second reason condemning Polygamy because it makes their worship and service unacceptable to God while the injuries they did to their wives and their sighes and teares came before him and were in his ears as the bloud of Abel calling rather for vengeance and a curse then a blessing Now a generall from this is this They who come to performe any service to God Doctrine 1 and would have it accepted must be holy and uncorrupt and not uncleane and polluted Vide Malach. 1.6.7 Further a more speciall thing hence may we observe They who grieve oppresse and injury others whatsoever he be Doctrine 2 and they to him whether he be Husband or Magistrate or Master whether rich or his Landlord or howsoever shall finde that their prayers and worship of God shall not be accepted nor finde any place or favour with God So here and Isaiah 1.15 and 58.3.4 Wherefore have we fasted and thou seest it not we have punished our selves and thou regardest it not Behold in the day of your fast you will seeke your will and require all your debts Behold ye fast to strife and debate and to smite with the fist of wickednesse yee shall not fast as yee do to day to make your voyce to be heard above To this purpose may that be applied Prov. 27.13 He that stoppeth his eare at the crying of the poore shall also cry and not be heard And that may shadow it Luke 16.24 Old Isaac accepted the prayers of Iacob and his voyce the better because of his rough and hairy hands but with our Isaac it is cleane contrarie Because they are in their sins Reason 1 and that which is more they are not capable of remission of sins seeing Christ hath said Mat. 6.15 But if ye doe not forgive men their trespasses no more will your father for give you your trespasses For if they who remit not other mens injuries against the mare uncapable what are they who doe injure others and oppresse and wrong them Nay if they had had remission yet the guilt of them would returne Rediunt dimiss a peccata ubi fraterna charitas non est As the parable sheweth Matthew 18.34 Now where a mans sins are there his prayers must needs be unaccepted Because the cryes of those who are oppressed and injured are in his eares James 5.4 speaks of one kinde Reason 2 And though his ears are not subject to any prejudice yet when they are justly possessed with injustice and injury they stop them against the prayers of the oppressour The judgements of God are upon us and that justly Vse because of these grievances oppressions and injuries that are amongst us we pray to have them removed we prevaile not but it increaseth and spreadeth is it any ma rvaile how should our prayers finde favor in his eares when the cryes of the oppressed and injured have filled them for these grievances are amongst us then no marvaile if they are come upon us and that God is come to revenge them and that neither their prayers nor the prayers of his Ministers can prevaile James 5.4 VERS XIV Yet ye say wherein because the Lord hath been witnesse betweene thee and the wife of thy youth against whom thou hast transgressed yet she is thy companion and the wife of thy covenant YET ye say wherein The second thing by which the Prophet condemneth this sinne of poligamy is that it is against Gods ordinance which is set downe in this verse and that which 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
was made to doe publique pennance not that she made a divorce but that she did it of her selfe without the iudgement of the Church Because as private and clandestine and secret marriages are not allowable for manifold inconveniences to all Reason 1 so privy and secret divorces are not allowable because they will be as prejudiciall to the good of many Because they are man and wife till a just cause be justly known to the contrary that cannot be in private Reason 2 but before a competent Judge God allowing none to be accounted adulterers but such as are lawfully convicted of it which is not betwixt themselves but before a lawfull Magistrate or Judge for by no right can a man be both a party and the Judge Because if the adultery be not knowne to the innocent Reason 3 then they are still man and wife though there be great presumption of it And why not if knowne It never a whit breakes the bond more knowne then unknowne unlesse it be proved and judged and determined Because it is a punishment of a fault committed Reason 4 none may punish but a lawfull Judge To reprove those who thinke it to be in the power of the innocent man or woman to make the divorce after once just cause is knowne of themselves Vse 1 without the authority of the lawfull Judge As if man might destroy that which God hath joyned A woman cannot release her joyncture in prejudice of her selfe nor a man take it from her if she were willing to the prejudice of her estate unlesse it be done before a lawfull Judge How then this that is such a prejudice to her and many others A recognizance made in the Court of Chancery cannot be released but by the consent of the same Court. And when a recognizance is made to God can man release it without his consent It reproveth those who as unsoundly as boldly Vse 2 deliver that after adultery is committed specially if it be known so long as they live together afterwards they live as adulterers Can man and wife be adulterers I would thinke not by the meere act of knowing one another nay sure not now the Prophet faith they are man and wife still Neither is there any place in the Scripture that bindeth theinnocent party to put away the nocent but gives him liberty if he will and if he be not bound to it it is no adultery if he doe it not but live still with her But adultery hath broken the bond of marriage I know it well yet not so but the innocent party may if he will repaire it and knit it againe specially if she repent both charity and piety requires but if not why he may not if he will I know not As in the matter of offence from a man when he repents he is not onely bound to doe it as Luke 17.3 4. but if he doe it without repentance in private injuries not prejudiciall to the common good I thinke he is not reproveable So in this And though it were horrible for a man to beare such an indignity from his wife if she shall continue in it to bring the judgement of God upon him and his house yet if he passe it over once or twice upon hope he is not an adulterer though he go in unto her for they are still man and wife To instruct married parties Vse 3 that notwithstanding a fault be committed yet they remaine man and wife and it is in their power to repaire the breach the one by repentance and the other by pardoning and better a great deale it should be so then the divorce sued out to make up the breach privately rather then bring it publicke That which the Scripture commends in Ioseph Mat. 1. may by proportion instruct men not to traduce their wives so soone as they have offended but seeke to reclaime them privately Men that have taken a wound in some secret and uncomely part will assay to cure it privately before they goe to a Physitian They should do so in this If any man saith one have an unsound tooth how putrified soever it be will not forthwith send foir a tooth-drawer to have it pulled out neither if his hand be ulcerated and wounded will he forthwith call for a Chyrurgian to cut it off but he will rather use all meanes possible and assay every thing to cure it and keep it still Reason because no man hates his owne flesh why not then the same to his wife which is his owne flesh VERS XV. And did not be make one yet had be abundance of spirit and wherefore one because he sought a godly seed therefore keep your selves in your spirit and let none trespasse against the wife of his youth ANd did not he make one Thus is it to be read and not Hath not one done it being referred to God And so S. Hierom upon this place And Chrysost de libell repud The summe and meaning is Hath not God made man and woman and ordained by his perpetuall and inviolable decree that they shall be one flesh even they two and no more that mankinde might be increased of them joyned together by a perpetuall knot of matrimony And this set downe briefly by the Prophet hath our Saviour Christ set downe largely and explained Matth. 19.4.5.6 Yet had he abundance of Spirit This is added for amplification of the former As if he had said this did not God at the first because he wanted spirit to make more women for one man for he 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
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 Divorce that is for a man to put away his wife for any cause save onely for the cause of adultery and for adultery Doctrine 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 Because as Christ himselfe giveth the reason Reason 1 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 Because this were for man to take upon him to sever that which God hath joyned Reason 2 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 To reprove all those who allow and contend for many other causes that divorces may be made besides adultery Vse 1 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 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
and defender of his Church and children Doctrine hee that doth keepe preserve and defend it Vide Revelation 2.1 Christ walketh in the middest of the golden Candlesticke Yet he covereth the injury under his garment The amplisying of their sin that they pretended the law of God as a cover of it that it might be no sinne unto them It is a thing which makes their sinnes the greater Doctrine who pretend the law for a cover of their sinne and iniquities of cruelty or oppression unfaithfulnesse or whatsoever other corruption such was these mens dealing such was that of Iezabell 1 Kings 21.13 of them Joh. 19.7 the Jewes answered him we have alaw and by our law he ought to dye because he made himselfe the sonne of God And James 2.8.9 Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse Reason 1 or after a glosse to let them see their sinnes James 1. Or as a Cocke to Peter Now to pervert it to the contrary is to abuse the law and so to adde to their former sin this second and to increase both To make that which is good cause of sinne Because this argues that the sinne is not in infirmity Reason 2 but obstinacy when men any wayes defend and excuse it more when they excuse it by that which doth accuse it and busie their heads to wrest it to bolster out their sinne when they do as Hierom Oceano of some who non voluntatem legi sed legem jungunt voluntati frame the law to their wills and not their wills and wayes to the law To condemne and convince of greater sinne all such sinners as doe not simply sinne Vse 1 but would sinne with warrant from that which is the onely opposite to all sinne whatsoever and make this as some men doe Christs sufferings the pack-horse of all their sinne so this the patron and defence first here are condemned all heretiques who doe not onely erre but defend it with colour of the Scripture for never any heretique hath beene who did not pretend the Word for their heresies The Scriptures they oftentimes contemne because they finde them little to favour them yet use they them as Merchants doe their Counters sometime they stand with them for hundreds and thousands and sometime for cyphers when the letter helpes they urge with full mouth but when the spirit hurts and crosseth them they appeale to others Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non cas faciunt obesse nobis sed sibi Cont. lit par l. 2. c. 1. Non periclitor docere ipsas quoque script sic esse ex Dei voluntate dispositas ut haereticis materiam subministrat cum legam oportere haereses esse quae sine Scripturis esse non possunt Tertull. praescript advers haeret and either Fathers or Councels or the Pope must impose a sense upon them not draw it out of them and so have no error but either by the letter or the inforced sense they will maintain as by these words he that takes not up his crosse and followeth me certain Monkes made them crosses of wood and carried upon their shoulders Cassianus Colla 8. Cap. 3. By those words Here are two swords the Popes temporall and spirituall jurisdiction By those The Lord made two great lights the Sunne the greater therefore the Pope is greater then the Emperour By those They that walke in the flesh cannot please God Innocent condemned marriages and stablished single life and many such things Like unto these are many other who search the Scripture for no other purposes Affectus locutus est non intellectus Bernar. sup Cirat ser 87. A. but to see if they can finde any thing in it which will defend them in their sinne Therefore we shall finde a voluptuous man who hath no knowledge in the Scripture for to further his salvation hath that to uphold uncleannesse Acts 15.29 words without sense The wanton for her painting That oyle makes a cheerfull countenance The drunkard that Wine was given to make the heart cheerfull The covetous that he who provides not for his owne as worse then an Infidell The Usurer hath his distinctions of biting and multiplying usurie of lending to the poore and stranger and to rich and brother of putting money into the banke and such like To teach every man to take heed how he goes about to cover any sinne he hath committed Vse 2 by the word of God for as he cannot doe it without injuring of the Word which is most pure and holy so that injury will by the Word redound to God himselfe who hath given and written that Word for if it favour any sin he must needs doe the same when He and his Word are one Now it would be monstrous impietie that any one should make God the patron of his sinne As if a man should make the Prince the cause of his treason it were without excuse and hope of pardon But this is done when the Word is made a covert and so a mans sinne is increased as Adams was who accused both Eve and God The woman thou gavest me the word thou gavest me But to avoid this we must endevour to read the word without prejudice or being fore-possessed with opinion Many men make the Scriptures favour their errors because they read them with resolute mindes to hold that they have and so seeke but to confirme themselves out of that they read and apply it to their errors and not their mindes to it and sometimes sticke upon the letter and sometime make it speake that it never thought knowing not that it is like to a fertile field which bringeth forth many things which nourish the life of man without any seething or roasting by the heat of the fire Some things that are hurtfull unlesse they be boyled Some things unboyled offend not and yet having felt the heat of the fire are more wholesome Some that are in their kindes profitable for beasts though not for men So the Scripture hath some things literally understood which profit and help as Heare O Israel c. Others unlesse they be mitigated by the heat of the spirituall fire and be spiritually understood hurt more then profit as that Sell thy coat and buy a sword If he strike thee on the right cheeke turne to him the left Take up his crosse and follow me and such like Therefore at all times it is not good to take the words but labour for the sence specially not in those places where they seeme to favour any thing condemned in plaine words in another for there saith Augustine is certainly a figure VERS XVII Yee have wearied the Lord with your words yet ye say Wherein have we wearied him When yee say Every one that doth evill is good in the sight of the Lord and be delighteth in them Or where is the God of judgement YE have wearied the
widowes know what they are to looke for from the Lord that howsoever they thinke all safe and he is farre off yet he will come nigh to them to judgement and be swift when they thinke he is slacke either to make their houses destitute or their wives widowes or to bring some such fearefull judgement against them besides the afterclaps that which is to come after this life But who are these that some men may see themselves touched Verily there are divers sorts of them some injure rich wido wes who left by their husbands under whose shadow they prospered well are by unjust Executors long kept without their portions and widowes part and never recover it but by long sute in law where the best part is spent before the other is recovered If they have it without any such troubles then are they by unconscionable kindred bought and sold by a peece of money to a man that hath neither wealth vertue nor grace many a man labouring for her making great shew of wealth which in truth many pounds is worse then nothing for poore widowes utterly forsaken of all kindred and friends on both sides never deserving the commendations given by Boez Ruth 2.20 for they soone cease to do good both to the living and dead And doing thus to kindred what can be expected of those who are not allied to them but that they should leave them destitute and soone subvert their cause or not right their wrong but be readier to vex them some as the Creditors of that widow 2. Kings 4. thoughin this generally this City lesse capable if they find any reasonable dealing This may perswade every one to avoid this sin Vse 3 if he have no love to justice no affection to mercy yet if he have any feare of punishment let him vex neither the rich nor the poore neither his friend nor one that is friend to him But if he would have his curse turned into a blessing he must have care and do his best that when he rejoyceth and is full the widow may be so too as is commanded in the feast of the Tabernacle Deut. 16.13.14.15 and let her have a part with thee both of the field and vineyard Deut. 24.19.20.21 that thou maiest pray with more boldnesse before the Lord. Deuter. 26.13.15 Then thou shalt say before the Lord thy God I have brought the hallowed thing out of mine house and also have given it unto the Levites and to the strangers to the fathers and to the widow according to all thy commandements which thou hast commanded me I have transgressed none of thy commandements nor forgotten them Looke downe from thy holy habitation euen from Heaven and blesse thy people Israel and the land which thou hast given us as thou swarest unto our fathers the land that floweth with milke and honey And the fatherlesse The third particular of oppression when they injure and vex the fatherlesse such as are without all helpe and hope The Lord will come nigh to judgment Doctrine to all such as vex oppresse and injure the fatherlesse such as are left yong not able for age and counsell and advice to defend themselves So here so in Exod. 22.22.23 And Deut. 27.19 Jer. 22.3.5 Ioh shewes this was just with God Job 31.21.22 If I have lift up my hand agarnst the fatherlesse when I saw that I might helpe him in the gate let mine arme fall from my shoulder and mine arme be broken from the bone Reasons as in the former To perswade Vse 1 all in authority to judge for the fatherlesse when his cause comes before them as is commanded Isaiah 1.17 which is not that they should accept persons and pervert justice for the fatherlesse because he is so a thing forbidden by God and horrible before him to favour the person of the poore as to feare the great and rich in an unjust cause but that when the poore fatherlesse cause comes before them against some great men or rich deceivers that seek to vex them they should defend their cause though they sue but in forma pauperis and respect the justice of it as if they were rich and do for them that which is right so shall they shew themselves Gods for where the name is given to them there the duty is injoyned them Psal 82.1.2.3.4 For the Magistrate is specially ordained for these not for such as are great men who neither will doe right nor suffer wrong able enough to right themselves and defend their own causes or not so much for these as for the poore orphanes widowes and such like As the defence is for the little coppes and small trees of grooth not for the great okes they have not such need of fencing against beasts as those Then may many men Vse 2 expect the judgments of God who vex and oppresse for their owne gaine many pore orphanes and fatherlesse children sometimes colourably sometimes openly Often they colour it by pretence of law and are legall oppressors who obtaining Wards do sell them from one to another as men do horses and when they are marriagable tenderthem such matches as they must live miserably all their lives with if they accept them so far different in nature state religion and such like or if they accept not when they tender of purpose such as they know they wil not regard then make they a further commodity of them that they happily recover not that oppression of many yeares if they do in all their lives Others that are Guerdons and Tutors having their portions give unto them such liberty that by their indulgences they grow unthrifts that of their possessions and mooveables they often interest themselves and strip them of all often defrauding them of many things wherewith they were put intrust many feed them with money and inwrap them into bonds to be paid when they come to yeares treble and quadrible that they are often out of their wealth before they be at yeares Many Executors put in trust with the whole estate make their fathers conditions far worse then it was that in this case that part of the proverbe is true There is never any dead man rich that is so rich as he is or was accounted before and in truth was yet Executors extenuate and lessen his state to better themselves counting him a bad Cooke who cannot licke his owne fingers In this number of sinners may go many fathers in law who marrying the widow to inrich her to himselfe cares not how he defraud the children many mothers to advance themselves care not what become of the children of their owne bodies with infinite such which happily many men of more experience could better decipher them but if there be others not touched by me he that is both witnesse and Judge seeth all and will judge and indeed doth judge the former oppressions in the age before by that which is in our age and will this by that which is to come I will make your children fatherlesse
in Paul towards the Gentiles Gal. 2.8 So he will this day be powerfull to some of the rich the next to some of the poore this Lords day to one of honour the next haply to one in disgrace and vile to all according to the pleasure of his own working A Table of the Contents The letter a sheweth the first Alphabet the letter b the second the figure sheweth the Page A. ACcepting of persons a great sin b 74 75 Adversity b 158 Adultery b 192 Adultery annuls not marriage b 119 Affection how farre necessary in Gods service a 159 160 Affliction a burden a 3 It befalls Gods dearest children a 8 Why it befals them b 236. 248 Almes of oppressors a 223. 224 226 Altar what it is a 126 Anger of God a 187. 188 Angels the name to whom given b 166 B. Banishment a proofe of Gods anger a 29 Blasphemy a great sinne b 152 It much displeaseth God b 153 some kinds of it b 156. 157 248. 249 Blessings abused aggravate sinne a 208 Bread what meant by it a 126 Bondage of naturall men b 281 282 Bounty in Gods service a 150. 151. 152. Bounty of Idolaters b 213. 214 Burden what it signifies a 2 C. Calling of Ministers b 26. 27. 49. 50 faithfulnesse in particular calling b 36. 37. How children to be ordered by their parents for their callings a 66. Sinnes against ones calling are more hainous a 120 Catholike Church and the members of it b 102 Children their duty a 57 59. 60. 64 67. 69. 71. 73 Children of God their happy condition b 237. 238 Christ to whom he comes b 167 his comming desired by Patriarkes b 168. his comming promised long b 170. 171 he is our Prophet b 172. 173. be purifieth his people b 175. 176 Church now Catholike a 194. it is the most excellent society b 178. it may erre b 59. 60. 61. it must be holy b 89. the honour and prosperity of it b 240. 241. Church-robbers b 219. 220. 221 225. 228 229 Conference of godly b 261. Creation binds us to Gods service a 91. 92. Creatures have all power from God b 12. Credit not got by sin b 17. 19. It is gotten by honouring and maintaining of Ministers b 239 Customes injurious concerning tithes b 225 D. Dearth and famine for sin b 14 Death how Gods children freed from it b 278 279 Deceivers in Gods service a 231 233 Desire of Christ b 179 180 Disgrace brought by sinne foretells ruine without repentance b 20 Divorces for needlesse causes b 122 Divorce may only be by authority b. 118 119 unlawfull but only for adultery b 141 142 143 144 Dominion of sinne b 278 Donatives their original b 228 E. Elijah who he is b 286 287 Election bindes us to Gods service a 94 95 Encrease in grace b 281 282 Error not to be taught b 41 Excellency of the godly b 267 Excommunication a 129 130 131 132 Executors of wills their sinne b 198 199 Exhort we must exhort one another b 258 259 Extraordinary providence of God for his people b 237 F. Famine for sinne b 14 Fatherlesse children not to be injuried 198 199 Favour of God how to be esteemed b 205 206 Feare of God a 97 98 the want of it causes sinne b 201 differences of filiall and servile feare a 98 99 the effects of Gods feare a 101. servile feare what it is with the effect of it a 110 111 Forgetfulnesse of benefits a 25 Free will b 138 281 G. God his power a 37 his anger a 187 188 the Lord of hosts a 37 Godlinesse causeth prosperity b 250 H. Hearing required b 51 52 53 Heart must be kept pure b 137 Honour of God a 97 Honour lost by sinne b 19 Hopes of wicked men vaine a 38 39 Hosts God the Lord of hosts a 37 Husband may not grieve his wife b 105 106 Hypocrisie a 156 157 b. 187 188 It is a great sinne a 220 Hypocrites thinke all too much for God a 218 Hypocrites justifie themselves when under judgements a 251 252 I. Idolaters liberall in their worship b 213 214 Imitation of predecessors vertues b 58 Impropriations of Churches b 228 229 Inconveniences must not hinder obedience to God b 4 5 Ingratitude a great sin a 16 17 25 208 Injuriousnesse is against nature b 79 it is against religion b 80 81 Injustice is joyned with irreligion b 150 151 268 Invocation of Saints b 181 Ironies whether lawfull a 167 168 Irreligion b 187 268 Iudgements are for sinne a 41 they should restraine sinne a 5. Of profiting by them a 10 11. They profit not the wicked b 13. How wicked carry themselves in them b 98. How vaine their course is b 98 99 Hypocrites justifie themselves under them b 251 252 Iudgements may be upon things belonging to men as well as upon their owne persons b 235. No person freed from judgements b 10 11. The causes of judgements b 96. God brings them not but upon knowne causes b 185 They are equall a 52. God will be justified in them a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45 46 Iudgeing of others a 146 147 148 149 K Kingdomes dispoed of by God a 40 Knowledge of God how needfull a 152 153 Knowledge excuses not hearing b 6. 7. God knowes the wicked and their waies a 184 260 L Lame service a 156 Law the false pretence of it encreaseth sin b 147 Liberality of Idolaters b 213 214 Long life a blessing b 29 30 Love the causes of it b 77 Love of God to his Church a 19 M Magistrates when they neglect to punish God will do it b 94. How they are to give judgement b 185 186 how to be obeyed a 63 82 Maintenance of Ministers b 215 216 221 224 225 226. 227 232 233. What it is b 216 218. How necessary b 227 228. A blessing to such as maintaine them b 231 232 Marriage how children to submit to their parents in it a 69 God is the witnesse of marriage b 115. The description of marriage b 121 122. The author of it b 132. The end of it b 133 Marriage with contrary religion b 90 91 92 Vnfaithfullnesse in marriage is sinne against God b 112 Married persons their duty b 120 Masse whether one may be present at it a 157 Meditation of the word b 7 Mercy of God only keeps off judgements b 203 204 Mighty men cannot withstand God b 273 Mincha what it signifies a 199 Ministers must put difference between godly and wicked a 126 130. They sinne if censure not the wicked a 132 Contempt of Gods Ministers and his worship goe together a 214. Best Ministers most contemned a 219 They must apply doctrine b 2 3 what their care must be concerning Gods worship b 8 9. A speciall Covenant is made with them b 24 25. They deliver whole truth b 39 they must
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