to the sicke or queamish * Omnis panis nutrimentum affert ad salutem agris autem saepè inutilis sic omnis Scriptura mundis munda Basil ad Chyl de solita vita so is the Scripture pure unto the pure And if any seeme unclean and uncomely it is to those that are such in themselves For other things that men thinke unfit to be taught because of the greatnesse of the mystery and the depth of them I say as to the former If Paul have written of election and reprobation and hath said All things that are written are profitable and are for learning in the same Epistle where he specially handles those things why should they not be taught but with wisedome in their place That which S. Chrysostome speaks in another case we may apply to this * Magister literarum puerulum de gremio matris acceptum ignarum omnium primis tantummodo imbuit elementis quem rursus alius magister accipiens perfectioribus instruit disciplinis Chrys Hom. 9. in Gen. A petty School-master that takes a young childe from his mothers lap ignorant yet of all things onely teacheth him his first letters whom another master takes and instructs after in higher learning so in the knowledge of the Scriptures For as all men cannot dive and fetch pretious stones from the deepe but he that is cunning and hath the Art of it so not all but the wife can either teach or conceive the deep mysteries First children must be taught letters then sillables after words then construction and after all the matter So is it here Vse 2 This teacheth the Minister of God how diligent he ought to be both in his private state and publicke preaching both to finde out the whole will and counsell of God and to deliver it to his people he must exercise himselfe in diligent reading of the Scriptures and comparing of spirituall things with spirituall as Daniel did Chap. 9.2 his time must not be spent in hunting after profits and preferments not in idlenesse pleasures and pastimes more than such recreation as is helpfull to make him fit in body and minde for his Ministery Ars is longa and vita is brevis therefore had he not need to lose no more time then needes must but spend it so as that the Scripture may dwell in him by which he may be made perfect to his workes 2 Tim. 3.17 Then must be instant to teach it cap. 4.2 To deliver the whole counsell of God But no man knowes the whole counsell of God how can he deliver it to others and many have not life and time to deliver it If any man know it not by his owne fault not searching for it not studying and endevouring it will not excuse him but condemne him the more If God hide something from him it is without doubt such a thing as is not so profitable to be knowne or taught and not required of him If God shorten his dayes and that in the first yeare or second of his Ministery there is no more required of him then he can performe so the default be not his Vse 3 To teach the hearers that they must endevour by diligent hearing to know from the Ministers the whole law of God the whole counsell of God for therefore must the one teach that the other may receive it For he would not have it delivered onely because it should be spoken but that it should be learned and received If any say they are not able to conceive and are not capable of it I answere their children at first are not capable of all the learning the School-master can teach them yet at length and by successe and progresse he learnes as much as he can teach him and is fit for a higher Schoole So may it be with them The wit and capacity of man is compared by one to the wombe of a woman which at the first is not able to containe the infant if it were at first conception as perfect for quantity as when it is borne but as parts are added to parts so is it enlarged so they when Christ is formed in them And there was no iniquity found in his lips The second commendable part in them they never taught errour nor deceived his people with lies Doctrine The Minister of God must not corrupt the doctrine of religion nor teach any errour unto his people whether touching knowledge or obedience in matter of doctrine or manners If it was Aarons commendations it is others commandment Hence are the reproofes Isa 3.12 Jer. 23.13.16 Ezek. 13.10.14 Acts 20.29.30 2 Cor. 2.17 Gal. 1.8 Jude vers 13. Reason 1 Because when he exhorteth and perswadeth he may the better be beleeved and prevaile For the case is here as in common affaires once taken in a lie hardly beleeved afterwards so once in an errour and uncertaine in his judgement hardly beleeved again and things before and after will be doubted of Reason 2 Because he being a guide of others a leader of the blinde it is not with him as with another a private man whose errour may live and die with himselfe but it is the hurt of many even so many as are led by him who are readier to wander with him then to walk in the right way after him Vse 1 This sheweth how farre the Priests of Popery are from being true and commendable Priests before the Lord who deliver nothing but lies unto their people For as they have turned the truth of God into a lie hardly holding any one point of the truth truly and uncorrupt but having falsified all the truth of God so that which they specially preach unto the people are lying legends the false reports of lying and false Saints their lying miracles of foolish childish ridiculous impossible things that were done by them That Paul said of the Cretians Tit 1.12 so I may truly of them It were infinite and unprofitable to enter particulars This one thing may sufficiently prove that they have no meaning the people should be taught the truth seeing it is manifest they forbid their Priests to read such things as they may understand the truth by to teach the people or to see more of the truth then ordinary men do For there was an inhibition by his Holinesse that no Priest should be allowed to read Bellarmine because he hath more truly set down the truth as we hold and more largely then others have done therfore none may read him without speciall licence lest they should see the truth and none must be licenced but such as are sufficient grounded Priests that there is no fear they should receive any tincture of the truth being such obstinate heretickes already He walked with me in peace and equity The third thing commended in him his sincere faithfull and upright walking in his place and calling Doctrine The Minister of God ought to walke with God in peace and equitie that is to have his conversation so holy
ye say The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is-called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part Doctrine The punishment of sinne the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Reas 1 Because sinne the deserving and procuring cause is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Reas 2 Because the wrath and displeasure of God which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Reas 3 Because none can give ease in it or deliver from it save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this Vse 1 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet
as they think God will deale farre better with them than the other If he care for servants more for sonnes so to think he will no lesse spare them than servants because they thinke he loves them his judgments then must they especially look upon and consider As children are specially affected with their fathers anger when it is but against servants or others then they feare and tremble seeke to please him and to avoid such things by which he is provoked especially when there is any good nature in them at all so ought they that as it is written of the Lion that he trembles to see a Dog beaten before him so if they have any alliance to the Lion of the Tribe of Judah they must see and feare feare and flee when the wicked are smitten more when it is upon his owne who are in the Church and of the Church as David Psal 119.120 My flesh trembleth for feare of thee and I am affraid of thy judgments And 2 Sam. 6.9 And David was affraid of the Lord that day and said How shall the Arke of the Lord come to me And Act. 5.5 11. And Ananias hearing these words fell downe and gave up the Ghost and great feare came on all them that heard these things And great feare came upon all the Church and upon as many as heard those things not on as many as take no notice of the judgments of God at all as not of other of his workes but as they thinke all things fall out by naturall course or common skill and providing and fore-cast of men for good so they thinke for evill and as they are not affected with Gods blessings to love him because they are common so not with his judgments but onely when they feele them Your eyes shall see it Edom hated Israel enemy unto her whose destruction as they sought and had rejoyced at so Israel would have beene glad to have seene Edom's and for feare was ready to faint as if they should never see it The Lord descends to her infirmity and assures her she shall see it Doctr. The Lord he often descends to the infirmities of his to let them see their desires upon their enemies and to see their destruction as here so Psal 37.8 9.10 Cease from anger and forsake wrath fret not thy selfe in any wise to doe evill for evill-doers shall be cut off but those that waite upon the Lord they shall inherit the earth for yet a litle while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be Psal 59.10 The God of my mercy shall prevent me God shall let me see my desire upon mine enemies And Psal 54.7 For he hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies Israel saw Egypts ruine the Jewes Hamans and their enemies Daniel his accusers Dan. 6. Peter Herods Act. 12. Reas 1 Because he might strengthen and confirme the weake faith of his children which would often stagger in this kind without these stayes as the best have done upon the sight of the prosperity of the wicked as Davids Psal 37. and their suffering at their hands Therefore God deales with them as Parents with their children when they are not able to goe alone and of themselves they have tressels and formes to goe along by so God affords these helps Reas 2 Because he would asswage and appease their impatient minds that can hardly be perswarded God is appeased towards them and at one with them after he had scourged and afflicted them by the hand of the wicked till they see his hand turned upon the wicked the rather because God saith Psal 81.13.14 O that my people had hearkened unto me and Israel had walked in my waies I should soone have subdued their enemies and turned my hand against their adversaries As then a father to shew his child he is friends with him againe is content to throw the rod into the fire and to burne it before his eyes and face so God to shew him pacified againe towards his people is content in their fight to plague those he hath punished them by before But this must be understood not as a thing that God alwayes doth but as it is said of signes that he gave some though not many and usuall lest men should depend on them and be out of heart when they want them yet some for the confirming of the feeble and converting of the unbeleevers so he doth not alwayes shew them the confusion of the wicked their enemies in this life because he would not have them to looke for it and to inure them to goe without a stay and to swim as it were without helpe without blathers and yet sometimes lest they should faint when they see the rod of the wicked rest upon the lot of the righteous and never turne againe upon their oppressors but if ever he deny it he gives them another prop to assure them they shall see it though not now when they shalt judge with him the world and Angels Vse 1 To admonish the wicked enemies of Gods people if they would take notice of it that oppose themselves and persecute the people of God to give over in time and not to doe it with such despight and malice as usually they doe lest God comfort his servants in their confusion and recompence unto them that they have done unto the Church and measure to them as they have meted and having beene fire to them that is to purge them he extinguish them for though they have them never so sure as they suppose in their clutches yet God can free them as a bird out of the snare of the Fowler and take them in their net they thought to have taken others his people in who would have believed it at least Haman himselfe would never have given credit to it that Mordecai should ever have seene him hang upon the tree that he had prepared in his owne house for Mordecai or that the Jewes that he had enclosed by vertue of the Kings Letters as Deere in a toyle should ever have had their will upon his house and see that end of his sonnes that after they came unto yet so it was a thing so unlikely God brought to passe even he 2 Pet. 2.9 He knows how to deliver his out of trouble yea and how to lay trouble upon those that trouble them to the refreshing and comfort of his who would have believed at least not our Nobles Knights and Esquires with their dependants who are now forth comming with hundreths more of the said associates If the day before it had beene told them that the Church and people of God should have seene them in hold and see them come to their just reward to the ruine of themselves and their houses when they intended all their destructions and to have subverted Church and Common-wealth Or if it had beene told the Pope at Rome whence
but unprofitable though we alwaies see it not A second instance is for the matter of usury many allow it if it bee moderate and if it be not joyned with the hurt but the profit of the borrower But whereas usury is simply unlawfull and evill I may answer with some of the learned Chemnitius when men make question of moderate usury whether that be lawfull or no they might as well make question whether moderate adultery or moderate lying or moderate theft be lawfull for as they are things in themselves unlawfull so is this Again I answer it is very hurtfull and against charity for though it be not against the profit of the particular yet is it against publique charity for usury is many waies noysome to the common wealth as is easie to be shewed Again it is against charity and our allegeance to God who hath forbidden it denounced his judgements against it made gracious promises to them who will do the contrary Lastly it is against love we owe to our owne soules for whosoever putteth out to usury or taketh increase he shall not live but dye the death Ezek. 18.13 But for the benefit of the borrower if it somtimes so fall out by the providence of God and his paines and hazard that is no thanke to the lender for it is without all question he never intendeth it though he may sometimes pretend it and so though it might make it no sinne in it selfe yet that makes it sinne to him for gaine the borrower or not he will have security for his principall and gaine and an absolute covenant and makes no provision for the borrowers indemnity for he will have it lose he or gaine he all is one to him And so it falleth sometimes our against charity but if not it is ever against charity in them Calvin who is much pretended for the defence of this and indeed upon Ezek. 18. saith that a man may in some cases take usury and cannot precisely be condemned for it yet in the same place he saith apertly we must alwaies hold it to be a thing scarcely possible that he which taketh usury should not wrong his brother And therefore it were to be wished that the very name of usury were buryed and utterly blotted out of the memory of men but howsoever it may be profitable and as they thinke so agreeable to charity yet it is unjust in it selfe against the law of justice then the rule holds Rom. 3.8 Vse 3 To teach men when they have done any thing or when they are about to doe any thing to examine it whether it be lawfull or good not by the event and fruit which may follow of it or hath but by the law of God how agreeable it is to it and how profitable it is or may be nor how it is fallen out for Gods glory but how lawfull and warrantable by the word for a man may profit another and gloryfie God by that for which he may be condemned As in Iudas and the Jewes If then a man hath done any thing and it is fallen out to the profit of man and to the glory of God it is never a whit better for him unlesse he finde the thing he hath done to be agreeable to the word of God for if he have done evill and good come of it it is no thanke to him but to the providence of God who so disposed it So if a man be about to doe any thing if not agreeable or repugnant to the word he must not think it good lawfull for to be done because he sees it may profit man or honour God as if he had need of his lyes and unlawfull actions neither if he be to doe that which is agreeable he must not thinke he must abstaine and not doe it onely because he doubts of the consequent of it but that is lawfull and which he must doe by his place that he ought to doe and leave the other to God for not the effects make a thing good but the ground of it not the fruit makes a tree good but the roots of it A man may spoyle a good action agreeable to the word by his corrupt end affection or defect of faith but he can never make it good by them nor any thing else if it be not with that agreeable VERS XI Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holinesse of the Lord which be loved and hath married the daughter of a strange God IVdah hath transgressed In the former verse he hath generally reproved them for transgressing one against another here he sets downe one particular their refusing of their owne kindred and marrying of strangers whereby they were both injurious to their brethren and transgressers against God The sinne is that they have married with the daughters of Idolaters the heynousnesse of which sinne is amplified from the persons as that it is Judah which hath done this evill whom he had chosen before all the world and specially reserved to himselfe in the defection of the ten Tribes they whose name is Faithfull is become unfaithfull from whom no such thing was expected that they should doe so yet they had transgressed From the subject In Israel among that people whom the Lord hath enriched and endowed with so many blessings and benefites In Jerusalem in the place which he chose to place his Sanctuary which was the Kings feat and mother Citie whence whatsoever comes whether pietie and honesty or the contagions of vice and iniquity may and will easily spread themselves abroad For the thing it is called an abomination that is such an evill as the Lord abhorreth Abomination generally is taken for any thing that is done against law and right against some ancient decree or the custome of lawes and manners As generally Gen. 46.34 Hence in Scripture is this word Abomination used so much when it speaketh of mixing of feed when caution is had lest any thing be done but that which is right and lawfull It is amplified further because they have polluted Gods Holinesse By holinesse is here meant that holinesse which was in this people because they were dedicated to God and the inheritance of the Lord and his owne proper people gotten and purchased to himselfe which holinesse they had violated in that they had mixed themselves with strange women Thus Hierom expounds these words and it is most like to be the meaning for so is it taken Psal 114.2 Iudah was his Sanctuary or holy place That land was dedicated to God and possessed of God and by that is made holy and there he exerciseth his power by directing and governing them as his owne people and those who are dedicated to him There are some who understand by it the bond of marriage ordained and sanctified of God in Paradice But the words following argue the first exposition more like to be the meaning Which he loved That is which the
put one another away but they are still man and wife till the cause be lawfully heard of a lawfull Magistrate judged and determined That riseth hence that God saith she is his wife Further Abraham with consent of Sarah tooke Hagar who can excuse him of adultery yet was Sarah his wife still else should the seed in whom all the nations of the earth was blessed and the first be an adulterous seed Gen. 16. So after her death of Keturah and his Concubines Gen. 25. So of David when he married Bathshebah though it is most probable he had no wife yet he had Concubines then afterwards as 2 Sam. 16.21 sheweth yet still was she his wife and so accounted to his dying day so of others might be said Besides though Christ hath allowed it to the innocent party that he or she may commence the action and being judged put the other away yet no where hath he comanded it that he should put her away which if she had ceased to be a wife he would Math. 19.9 Againe onely he that joyned them can separate them and make them not man and wife which is God only that he did by the Minister this by the Minister and Magistrate Math. 19.6 Hierom reports of Fabiola that without the judgement of the Church or Magistrate she put away her husband being a vitious and an adulterous man and full of all filthy lusts But though hee writ not the rest yet others report that she 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 Reason 1 Because as private and clandestine and secret marriages are not allowable for manifold inconveniences to all so privy and secret divorces are not allowable because they will be as prejudiciall to the good of many Reason 2 Because they are man and wife till a just cause be justly known to the contrary that cannot be in private 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 of Judge for by no right can a man be both a party and the Judge Reason 3 Because if the adultery be not knowne to the innocent 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 Reason 4 Because it is a punishment of a fault committed none may punish but a lawfull Judge Vse 1 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 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 Vse 2 It reproveth those who as unsoundly as boldly 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 saith they are man and wife still Neither is there any place in the Scripture that bindeth the innocent 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 Vse 3 To instruct married parties 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 for 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 he make one yet had he 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
to mercy and indulgence and not be so hard and cruell not remembring the example of Christ who pardoned the adultresse Joh. 8. shewing how full of love and compassion husbands should be towards their penitent wives if in adultery much more in lesse things and offences but these are like those who August speakes of who because of their bitternesse to their wives that they might doe it with lesse reproofe have razed out that Chapter or that story at least out of it so they could be content to raze this out but heaven and earth shall passe when this shall stand and they who feare not to offend against it shall feele the weight of Gods anger hereafter for his anger and hatred will be punishment and judgement Vse 3 Not as the Disciples inferred upon it Mat. 19.10 If the matter be so between man and wife it is not good to marry For they are well and with good reason checked by him seeing verse 11.12 as he said unto them All men cannot receive this thing save they to whom it is given for there are some chaste who were so born of their mothers belly and there be some chaste which be made chaste by men and there be some chaste which have made themselves chaste for the kingdome of heaven He that is able to receive this let him receive it For to some who cannot abstaine marriage is as necessary as meat drinke and sleepe as Luther said sometimes foollishly cavelled at by our Papists That is then not the use of it but this for men to be wary how they chuse and women how they are perswaded or give consent seeing it is a knot not to be broken againe for any dislike or discontents whatsoever save onely in the matter of adultery If it were a matter as common bargaines be that a man might lose his earnest if it were with some hazard of his honesty and good report Or if they were taken as some men take prentices upon liking or buy horses to lose so much if they dislike and return them or if Solons law were in force that he who did put away his wife should give her dower and portion with her againe it were the lesse to be thought of but when it is so dissoluble not to be loosed or broken but perpetuall it requires a great care when it is stronger and firmer then the bond betwixt parents and children Therefore should the man take heed how he chuseth for beauty for profit and great portion and not for wisedome and vertue though the other things be not in the like proportion What is more profitable then the Bee saith Saint Chrysost in Psal 50. yet hath it a sting What fairer then a Peacocke but the comelinesse onely is in the feathers not the fruit So many with their great portions and great beauty have often their stings and are not fit helpes that a man had better buy a wife then be bought to her specially when there is no parting And better to have had the contemptible Ant as he speaketh which is the mistrisse of wisedome the meaner and the more huswifely who may soone be worth her portion in good comfort and contentment so the woman how she is wonne or perswaded for the person or riches or kindred of a man because he is able to cloath her in fine apparell to decke her with gold and pearle and many such things having no wisedome to governe or instruct her or to bring up his children in the instruction of the Lord no love but lust for seeing the knot is perpetuall and no choyce allowed againe she may buy all that deare enough Therefore it is good to be advised in their choyce lest repentance should come too late and be bought too deare and yet make no amends for they cannot be free If the law of polygamy were in force that a man might have two wives the one hated the other beloved or this of divorce he might put her away at his pleasure upon dislike and so è contra the matter were small and men might be as carelesse of this as of the other things but when as he hath made one for one and made the bond so inviolable that there is no parting till one be the others Executor seeing things are thus it is not good not to marry but to be carefull how he or she marrieth Chrysostome perswading men to be carefull of their soules reasoneth thus Omnia nobis duplicia Deus dedit duos oculos duas aures duas manus duos pedes si igitur horum alterum laedatur per alterum necessitatem consolamur animam verò unam dedit nobis si hanc perdiderimus quanam vivemus Vide Chrysost ho. 22. ad pop Ant. So God hath allowed us two friends or two servants or two houses or two coates one may supply the want of the other but one wife and her for life and the tearme of a mans dayes how ought he to use her well and chuse her carefully and so of a woman I hate putting away Thus he first condemnes this sinne because it is against his will and minde that he dislikes and hates it and by this disswades from it not that we must conceive there is any such passion in God or affection but these things are as August speaketh of anger so of this * Non est perturbatio animi ejus sed judicium quo irrogatur poena peccato Aug. It is not any perturbation of his minde but the judgement by which he inflict punishment upon sin And so in the whole he disswades from this because else Gods judgements and punishments will come upon them howsoever they escape mens Now this is not proper to this but common to others whence we have a generall doctrine Doctrine Men ought to avoyde and eschew unjust divorces and every other sinne for feare of the judgements of God and his hatred and punishments which thing is manifest in the law when as every prohibition is not without a threat and a judgement Hence that Deuter. 28.15 And in the particulars through the whole law wheresoever God forbids any sinne usually there is a judgement joyned with it The spirit speaketh not so in vaine but that he would have men to avoyd them for those The point is proved Gen. 17.14 Exod. 22.22.23.24 Isay 1.20 Rom. 6.23 Solomon often threatneth adulterers with shame and poverty and disease to restraine them from it And S. Paul with the judgements to come in the life to come Hebr. 13. Reason 1 Because of their corruptions who as they love not righteousnesse nor desire or hunger after it for righteousnesse sake and in conscience which makes God give them promises and propound rewards unto them to make them obey So they hate not sinne neither flye it because it is sin but as children do Bees not because they are Bees but because they have a sting so they sin because it is hurtfull therefore hath the Lord propounded these not as desirous
of others knowing himselfe guilty of some grosse sinnes adultery covetuousnesse swearing and such like and lying in them yet boast God respects and loves him he is good in his sight like a bragging Courtier that boasteth of the favour of his Prince when he never had it or is cleane cast out of it for it may cost him setting on but this surely shall Or speaking of others for sinister respects who if they doe but offend them and deprive them of the hopes they have and have settled upon them will condemne them for most wicked men and yet will for the present advance them as the onely white ones of God but it should not be thus seeing that is to blaspheme and speake wickedly of God And if it be dangerous slandering a State or a just Judge saying he justifieth the wicked how much more this But if we must be judging labour to judge righteous judgement and account men beloved that are good and them hated that are wicked He that doth evill is good in Gods sight So they judged from outward things the ease plenty prosperity which idolaters had and for that accounted them happy and beloved of God but the Prophet reproveth them as measuring God by a false rule themselves hated because of their long crosses and others beloved because of their long prosperity Doctrine As they are not to be accounted hated of God who are under the crosse and in some long affliction so are not they to be accounted beloved and accepted of God who are in prosperity and in some long outward felicity Manifest here and that Eccles 9.1 Psal 73.1 1 Cor. 1.26 Reason 1 Because these states are common to both and if there happen to be any propriety in them prosperity long impunity is proper to the wicked and the crosse to godly as all times manifest to us And if either argue love or hatred or doe but looke that waies it is prosperity hatred and the crosse rather argue love Rev. 3.19 Reason 2 Because God lesse loves where outward things are not in particular but generally the reason of which is because men else would thinke them beloved for their outward things and by them to deserve love and so never acknowledge his love free but that he loved them because he might better honour himselfe by them As St. August gives the reason why he chose not the wise Scribe or Philosopher not the Senator not the rich Merchant to be his Disciples because they would say they were chosen for such things And therefore these argue rather not love Vse 1 By the way this will confute the Church of Rome making a flourishing estate a signe and true note of the Church and so of the favour and love of God for no Church without love when it is manifest the crosse is Comeâ— Ecclesiae And no society hath had more afflictions then it but if it had not yet if it will not conclude that one man is beloved and so two c. then not a multitude Vse 2 This confutes the common judgement of most men who measure the favour and love of God to themselves and others by outward things accounting him that is in poverty and misery accursed and rejected and he that is rich and full to be the sonne of God and hence they blaspheme God so usually as they doe both in respect of themselves and others when they account them beloved their reason and ground is all upon this foundation they have riches and wealth and every thing succeeds well with them Like the high Priests who accounted the people accursed because they knew not the law and themselves happy because they knew when they knew nothing as they ought to know as these for knowledge so they for riches As among the Egyptians he onely was accounted rich that had his heard full of white kine So now he onely beloved that hath his purse and treasures full How usuall this manner of judging is is too too apparent but how fallacious and deceitfull it is may be as apparent like that of Sinionides who would have wealth better then wisedome because the wise stood with cap in hand to the rich so they the wealthy then the poore because they would have it to argue more favour and so judge a man how wicked at least how ungodly soever he be if he have riches and be in prosperity and plenty and others hated but these condemne the generation of Gods children as Psalm 73. yea they judge and condemne God himselfe as if he loved the wicked Vse 3 To teach us not to judge and measure the love of God by these outward things to thinke of that James 2.1 My brethren have not the faith of our Lord Iesus Christ in respect of persons for so much it will carry though more We have a proverbe which may confute these conceits and better informe us for usually we say not he is beloved of God that is rich but he is rich that God loves and so he is for he is rich that a Prince loves though he possesse him not with lands and livings because his love will ever administer that which is necessary for his place and state but this is true especially if we understand it of such a Prince as is not mutable in his minde not mortall in his nature he is rich that such a Prince loves which is onely God But admit this yet how shall a man know that God loves him or how may a man judge who is beloved if not by these outward things I answer by another question how doe Courtiers know Princes love them how children that their fathers love them as children The first is not from common gifts which are Princes larges they cast at all adventure but their speciall places of honor and dignities The second not that they have meate and drinke apparell and such things necessary common to them and servants but that they have inheritances and portions provided for them So not these outward things common nor common graces knowledge utterance c. but particular graces faith hope sanctification and such like he that is rich in these is beloved of God Or where is the God of judgement Their blasphemy consisted on two parts one that God should favour the wicked and reprobate Another that if that be denyed it will follow that God did not judge and governe things upon earth for if he did then would it not goe so well with such wicked They deny not here by this interrogation that there is a God of judgement but from the prosperity of the wicked that he shewes himselfe carelesse and remisse in his governement and so in this thing calling it into question Doctrine For men to deny or doubt of the providence of God because of the prosperity of the wicked and their impunity and for the affliction of the godly and their sufferings and troubles is a wicked and blasphemous thing for such are these reproved This made David
to passe that what the Minister hath of favour once yielded unto and for peace they hold him thereby bound for ever though the tithes and price of things do never so much alter And againe against all right they binde the successor to the fact and fault of his predecessor whereby in many things it comes to passe that where a shilling is due there commeth not a penny to the purse of the Minister As in many places there is left to the Minister but two pence a Cow by the yeare and so much for an acre of meadow yea in many places nothing tithable though men have never so great pastures and so many thousands of sheep because Abbey land these fulfilling the iniquity of those Fathers who then robbed the Church for their owne bellies Of this sort should many in this City be as the Ministers do complaine who bring not all their tith unto the Lord. But they could be content to pay them if their Minister were as he should be I wonder what a kinde of man a Minister should be that every one would thinke worthy of his tiths for though to one Minister some might be like them Gal. 4.14.15 The triall of me which was in my flesh ye despised not neither abhorred but ye received me as an Angel of God yea as Christ Iesus What was then your felicity for I heare you record that if it had been possible you would have plucked out your owne eies and have given them unto me Who yet afterwards changed so do they But that which is due is due whatsoever he be and howsoever he deale or how worthy or unworthy they must deale faithfully yet the unfaithfull servant must remember that he is subject to his judgement who condemned the slothfull and unprofitable servant and cast him into utter darknesse Vse 2 To perswade men to deal faithfully with the Lord in bringing to him and his Ministers their whole due all the tithes and that not only so much as the law requires but if that be too little a full and competent and honest maintenance according to their proportion besides And as to the poore every man ought to give according to his abundance so to the Minister specially when his charge and the times so require else hath he not brought all his tithes to the Lord. But me thinks I heare some men answering that too much is not good for a Minister and many of them grow worse by riches idle and proud and negligent And therefore as the Emperour Frederick said de papa clericis of the Pope and his cleargy so say they Detrahamus illis nocentes divitias hoc enim facere opus est charitatis Let us take from them the riches that do hurt them for this is a worke of charity I answer I plead not for too much but for a convenient maintenance I commend them not that are worse by their abundance yet are they men like others and have the same infirmities and too many of these objectors though not to all may I say hypocrites pull out the beame out of your owne eies who more corrupt carelesse and proud then they by their abundance Yet would they think it a bad conclusion that they should have their riches withheld from them But doe they thinke the portion of tithes and the like too much for them happily they are unequally divided by the law let that be remedied there will be found little enough But is this to much What think they of Gods proportion who allowed to his not only tithes but first fruit and offerings which came to no small matter Besides as much land as the greatest City came to if the description of Saint Hierom be true who ad Dardanum saith that the length from Dan to Beersheba was 160. miles the breadth from Ioppa to Bethleem 46. miles Now the Levites portion of land was 48. Cities Num. 35.7 every City had in Suburbs 2000. Cubites from the wall round verse 5. which wil afford a large portion to the Levites of this land And is it too much now for the Ministers to have proportionable tenths and a little glebe But let these men take heed lest the love of the world and the deceitfulnes of riches have not excluded the love of God our Saviour as Joh. and the care of his worship and honour and lest the envy and disdaine which usually is in the world toward the Ministery be in them when they think nothing enough for themselves to have and joyne house to house and land to land till they dwell as Princes of the earth alone but if any portion be allotted to the servants of God as a reward not only of their former studies but also of their present labours it is thought too much and of them who will give the Lawiers freely for the maintenance of their titles and often but quarrels and to the Physitian a large fee for taking care of their bodies but the Minister a small pittance for the saving of their soules which of many make men feare they never reaped spirituall things by us though they heare us often because they never part with any temporall things to them or not without grudging and repining or but in a marvelous slacke and pinching measure The man who hath received health by his Physitian and right by his Lawier will give him both his fee and reverence if not they acknowledge him but slenderly So in this And so men stop their eares to this of the Prophet yet for all this thinke I it not tolerable that a Minister should neglect the care of his flocke while he hath charge of them but strive to do it because 1. Cor. 9.16.17 Though I preach the Gospell I have nothing to rejoyce of for necessitie is laid upon me and wo is unto me if I preach not the Gospell for if I do it willingly I have a reward but if I do it against my will notwithstanding the dispensation is committed to me For this will not be a plea for the Minister at Christs judgement seat when he must give an account how he fed the flocke of Christ It may be a plea against them to condemne them not acquit him Therefore should it not be so that though they keep him poore which is their sin he should shut peace out of his owne heart which would not be if he laboured painfully and looked to the Lord for his reward And to say to his flocke as Saint August to his in Psal 146. decimas vis will you make choise to pay tithes Then let that be my portion And yet this is no great matter for the Pharisees whose righteousnesse you ought to exceed pay their tithes * Yet you give scarce the thousand part yet if thou wilt do no more T is vix millesimam das do so still I will finde no fault for I so thirst after your weldoing that I refuse not your very crums That there may be meat in