A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.

THE SECOND CHAPTER OF THE PROPHET MALACHY.

AND now, O ye Priests, this commandement is for you.

2 If ye will not heare it, not consider it in your heart, to give glory unto my Name, sayth the Lord of hostes, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye doe not consider it in your heart.

3 Behold, I will corrupt your seede, and cast dung upon your faces, even the dung of your solemne feasts, and you shall be like unto it.

4 And ye shall know that I have sent this commandement unto you, that my cove∣nant which I made with Levi, might stand, saith the Lord of hostes.

5 My covenant was with him of life and peace, and I gave him feare, and he feared me, and was afrayde before my Name.

6 The law of truth was in his mouth, and there was no iniquity found in his lippes: he walked with me in peace and equity, and did turne many away from ini∣quity.

7 For the Priests lips should preserve knowledge, and they should seeke the Law at his mouth: for he is the messenger of the Lord of hosts.

8 But ye are gone out of the way: ye have caused many to fall by the Law: ye have broken the covenant of Levi, sayth the Lord of hosts.

9 Therefore have I also made you to be despised, and vile before all the people, be∣cause ye kept not my wayes, but have beene partiall in the Law.

10 Have we not all one father? hath not one God made us? why do we transgresse every one against his brother, and breake the covenant of our fathers?

11 Judah hath transgressed, and an abomination is commited in Israel and in Jerusalem: for Judah hath defiled the holinesse of the Lord, which he loved, and hath married the daughter of a strange god.

12 The Lord will cut off the man that doth this: both the master and the servant out of the Tabernacle of Jaacob, and him that offereth an offering unto the Lord of hostes.

13 And this have ye done againe, and covered the altar of the Lord with teares, with weeping, and with mourning: because the offering is no more regarded, neither received acceptably at your hands.

14 Yet yee say, Wherein? Because the Lord hath beene 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.

15 And did not he make one? yet had he abundance of spirit: and wherefore one? because he sought a godly seede: therefore keepe your selves in your spirit, and let none trespasse against the wife of his youth.

16 If thou hatest her, put her away, sayth the Lord God of Israel, yet he covereth the injury under his garment, sayth the Lord of hosts: therefore keep your selves in your spirit, and transgresse not.

17 Ye have wearied the Lord with your words: yet ye say wherein have we wearied him? When ye say, every one that doth evill is good in the sight of the Lord, and he delighteth in them. Or where is the God of judgement?

VERS. I.

And now, O yee Priests, this commandment is for you.

THE parts of this Chapter are Curses and Judgements, threatned against 1. the Priests. 2. the People. In the first verse is noted the preface to the Priests.

He applieth his doctrine to the Priests.

[Doctrine.] It is the dutie of the Minister, not onely to teach generall doctrine, but to deliver that which may concerne every man, and every state and condition of men; specially being his auditory & charge, to apply things to severall estates of men. So is it here, as Rom. 13.7. So, reproofe to whom reproofe, judgement, mercie, en∣couragement, or terrour to whom it is due and belongs, Ezech. 3.17.18.19.20.

[Reason 1] Because he is the Lords Steward of his houshold, to dispose to all his servants their due portion. 1 Cor. 4.1.2. Let a man so ac∣count of us, as of the Ministers of Christ and Stewards of the Myste∣ries of God. Moreover, it is required in Stewards, that a man be found faithfull.

[Reason 2] Because if they deale thus faithfully, their reward shall be great at the comming of their Lord and Master. If otherwise, their re∣compence shall be fearfull, Luk. 12.42. to 47.

[Vse 1] To condemne those who teach onely generall things, generall duties of Christianity, or generall points; and speake, as it were, in the clouds, never applying the Doctrine to any particular, to no men, no conditions, no state; who deale so, as civill honest men would be ashamed to do, defraud men of their portion. In the ages whersoever they lived, they would be accounted the best Ministers, and the onely men; but being unfaithfull servants, Luke 12.46. The Lord of that servant will come in a day when he looketh not for him, and at an houre when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

[Ʋse 2] To stop their mouths who say, The Minister is beside his text, if he speake and apply any thing in particular to mens particular states and callings. It is a strange thing men can endure that for

the body, they cannot for the soule; nay that, which for the body is complained of, as dishonest and unfaithfull when it is not done, they cry out of it, if it be done to the soule. In the body, for the health of it, men can endure not only prescription, but application of Physicke; yea, of sharpe, bitter, and biting things. If they send for a Physitian who feeles their pulse, discerneth their urine, and conceiveth of their disease, and yet fall onely to discourse of the excellentnesse of Physicke, and other diseases, and never come any thing to theirs at all, they would happily judge him a great Scholar, but no wise man, nor fit for a Physitian; and hap∣pily call in question his fidelity. But for the soule, if the spirituall Physitian apply any thing, if it have any sharpnesse in it, if be∣ing with them, and living among them, and seeing their estate, he touch them, and apply it to them, he is accounted no wise man, hapily a busie and indiscreet fellow. The Physitian takes not the way to save, their bodies, and he is cried out on: the Minister takes the way to save their soules, and he is cried out of. The Physitian that will prescribe, and see his patient take it, and come to see how it workes with him, is much commended for his ho∣nesty, care and fidelity: But if the Minister do the like, he is busie and medling; but he that will please men, is not the servant of Christ: and these must know, when he deales with their parti∣cular sinnes, out of a generall text, he hath his warrant enough, such as shall acquit him.

[Ʋse 3] To teach the hearer to endevour to apply that he heareth de∣livered to himselfe, and to learne what is for him, and that to ap∣ply to himselfe: for if the Minister, 2. Tim. 2.15. must study to approve himselfe a workman, that needeth not to be ashamed, di∣viding the Word aright, then shall the hearer approve himselfe a workman that needeth not to be ashamed, receiving the Word a∣right. They must therefore apply it to themselves. The Mini∣sters application may discharge himselfe, but not profit them, un∣lesse they will apply and keep it. The Patient, if he take not, and endevour to keep the potion prescribed and brought, by smelling of vinegar, or the like, labouring against the bad humours of the stomacke, shall have little profit by the Physick, but rather hurt: So it is in this, they must heare all, and labour to retain all; but learne that especially which concernes themselves, places and conditions. One man should not so greedily receive that which toucheth another man, and let passe that which is to him; or ap∣ply that to others which is to himselfe, but every man that which is for himselfe. He never proves a good Scholar, which is busie to learne other of his fellowes lessons, and neglecteth his owne: nor he a good Christian that can take out other mens duties, and not his owne, not know what is for him.

O yee Priests.] It may seeme he goeth too farre in dealing with

the Priests, who were the greatest men the time had, except their Ruler, who then was no King, and Malachy but a mean man, as o∣ther the Prophets were; and yet he dealeth with the Priests, not excepting the high Priest himselfe. Besides, this corruption was the personall fault of the people, and the Priests might excuse themselves, as not to be reproved for other mens faults: yet he deals with them.

This commandment is for you.] The reason why they are re∣proved, because the charge hereof was by God laid on them: God had commanded them to look to this; he is thought by this, to cut off every excuse which might be made against his reproof, either why they have not done it, or why hereafter they should not do it. As for the people, they might say, they were bare with their long journey and cost of building, and they were growne old, and if they were not tolerated thus to do, they would bring nothing at all, and his worship would fall to the ground. The Prophet answereth, That God hath commanded, and therefore they are to doe it, whatsoever come of it.

[Doctrine.] Whatsoever God commandeth men, or calleth them to, that they must obey and do; whatsoever inconvenience may follow of it, they must shut their eyes against them all, and put their hand into Gods hand, to be led by him whither soever he will. So with these: Abraham obeyed God to go out of his owne coun∣trey when God called him, not objecting the inconveniences, Gen. 12.4. And when to offer up Isaac, not objecting, as he might if he had consulted with flesh and blood, infinite things against it. Gen. 22. Hereto is that, Exod. 34.23.24. Levit. 25.20. Ga∣lat. 1.16.

[Reason 1] Because all inconveniences in the world, will not excuse the fact, mans disobedience; it may sometime lessen it in mans reason, but not defend it in Gods judgement.

[Reason 2] Because God is able either to take away those inconveniences, or to make them turne to his owne glory, and the advantage of man, who in a sincere conscience doth obey him. And he will do so as in Daniel, and the three Children.

[Vse 1] To reprove all those who refuse to obey those things they are taught and shewed, 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 dis∣countenanced of great ones, or derided of inferiours: therefore they will not be religious, nor professors, nor reforme their man∣ners, 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 an∣swer 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 Sa∣repta 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.

[Vse 2] To teach every man when he hath a commandment of God, 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 inconve∣nience imminent, and obey, it is not much worth: for he pleaseth himselfe rather then God; but if there be, it is the more accepta∣ble. 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 in∣conveniences will follow? what though the world shall con∣demne 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* 1.1 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 com∣mand 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 exi∣gent 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 cor∣ruption, to refine their corrupt offerings, belongeth to the Mini∣ster; 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 con∣sider 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, no∣thing can hinder it.

[Doctrine 1] There is no means to keep away or turn away Gods judge∣ments, 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.

[Doctrine 2] They who have knowledge and understanding of the word of God, 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.

[Reason 1] Because, by this meanes; there may be added to their know∣ledge, faith and the perswasion of their heart of those things they know and conceive in the braine; and so they may have a sancti∣fied knowledge, and a conscience of the practice of things they know, Rom. 10.17.

[Reason 2]

To bring to minde those things which they know and be∣leeve: 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.

[Reason, 3] To stir up their affections, and to work upon them to the grea∣ter love of good things, and hatred of evill, even of particular sins, 2 Pet. 1.13. 2 Tim. 1.6.

[Vse.] To teach men to examine themselves hereby after hearing, and as often as they heare, whether they are good hearers or no, which is not onely if they have got more knowledge then they had, and gone away more wise, as a Scholar from his Master; but if they have their hearts more fully perswaded of the promises of the Gospel, & say with the Samaritans, Joh. 4.44. We now more be∣leeve, having heard Christ himself. As they who having a pro∣mise of a Prince of some great matters, or the relation of some great good done for them, at the second or third hearing of it, are made more joyfull, and more stedfast to beleeve it: so with them, if they find themselves put in mind of many duties they knew be∣fore, but affection blinded them, and passion overcame them; and now make more conscience of the practice of them. As they who knew some dangerous meat to their health, yet affection would not let them abstaine, after they have heard a Physitian speak, go away with resolution to be more carefull of their diet: yea, their hearts are inflamed with a greater love of good things, with more zeale for the glory of God, with more hatred of sin, who go a∣way as Naaman the Syrian did from the Prophet, with a resolution to serve no God but the God of heaven; not his old Gods, his belly, or his purse, or his lust, the world, sin, or any other.

Nor consider it in your heart.] The second thing in the excepti∣on, the considering of that they have heard. The word is, put, or lay it upon your heart, an Hebraisme signifying to attend diligent∣ly, and to set a mans heart upon that which is spoken, or to lay it surely up.

[Doctrine.] It is required that men do not onely heare the word, but that they ponder and consider it, lay it up in their hearts, and set their hearts upon it, by marking, applying, and diligently meditating, or recalling. To this purpose is Deut. 6.6. & 11.18. Psal. 119.11. Col. 3.16.

[Reason 1] Because it is a right treasure, and gold, Psal. 19.10. Rev. 2. And therefore not onely to be sought for, as treasure, but to be laid up in the best, and chiefest chest and treasurie.

[Reason 2] Because it is a Sword, whereby a man may defend himselfe, and offend Satan, Ephes. 6.17. No man having his enemy alwayes, and in every corner lying in ambush for him, seeking to spoile

him, will be without his sword, but carry it ever about with him.

[Reason 3] Because it else will never be profitable unto them for salvation, nor fruitfull in them to glorification: for if it be not ingrafted in them, it will not save them, Jam. 1.27. And if it take not root, it cannot do it, no more then the seed that lieth upon the bad, stony, or thorny ground.

[Vse 1] This is to reprove all carelesse hearers, who heare and retaine nothing, never lay it up, their memories are as sives, whereout the water runs as fast as it comes in. Luk. 2.18.19. And all that heard it, wondred at the things that were told them of the Shepheards; but Mary kept all those sayings, and pondred them in her heart.

[Ʋse 2] To shew the reason why so little profit comes by the Word; because it is heard, but not kept, not laid up, often not received; either because it is a strange thing, Hosea 8.12. or else because they are so full, that it is water powred upon a full vessell, and pas∣seth all by: they are so full of their worldly pleasures and delights, profits and desires; or it staieth not with them, as Physicke doth no good that is not kept. And to use Christs comparison, Matth. 13.33. leaven put in, not hid, not remaining, makes no change.

[Ʋse 3] To perswade to heare with all diligence, and lay it up with all carefulnesse, and seek it, may, as it were, take root in us, Heb. 2.1. wherefore we ought diligently to give heed to the things which we have heard, lest at any time we should let them slip, Jam. 1.21. Wherefore lay apart all filthinesse and superfluity of malicious∣nesse, and receive with meeknesse the word that is grafted in you, which is able to save your soules: the word that is grafted in you.

To give glory unto my Name.] Here is the third thing in this ex∣ception, to do things worthy or fitting their ministery or calling, they may thereby glorifie his Name; that is (this being made op∣posite to that which was in the former Chapter of polluting his Name) they may make his worship to be regarded and honoured. These Priests must not onely heare and lay up the Word and Commandment, but also obey and do it, if they will escape the curse, and enjoy the blessing. And if they be carefull in their place, to reprove, teach, direct, to reject their corrupt sacrifices, then should his worship be uncorrupted, and kept pure.

[Doctrine 1] Men must not onely heare and beleeve, and lay up the word of God, but they must draw it forth into obedience and practice, if they would escape the curse, or enjoy the blessings, either in this life, or the life to come. So much here, and Jam. 1.25. Rev. 2.26. And keep my workes.

[Doctrine 2] The Ministers of God, if they be carefull in their places, to in∣struct what men ought to do, to reprove when they offend, to di∣rect them, and reject them and their sacrifices, when they are not

as they should be; Gods worship will not be corrupt, but keep ve∣ry holy and pure: So here. This is manifest by the dedication of the seaven Epistles to the Churches, to the Angels of them; because they being faithfull, there would be no such carelesnesse and coldnesse. Hence are the charges given to Timothy and Titus by Saint Paul, 1 Tim. 5.21. & 2.4.1. and that 2 Tim. 2.2. All the time Eli was young, and able to looke to the worship of God, be∣ing faithful, it was pure, and the offerings of God regarded, 1 Sam. 1.2. So of Iehoradu, 2 Chron. 24.2. Hence that, Acts 20.28. Take heed therefore unto your selves, and to all the flock whereof the holy Ghost hath made you everseers, to feed the Church of God, which he hath purchased with his own bloud. Hence is that of Hegesippus in Eusebius, while the Apostles lived, and they who heard Christ teaching, the Church remained a pure and incorrupt virgine; but when that age was past, errour and corruption was spread a∣broad.

[Reason 1] Because while they are faithfull and watchfull, the envious man will not sow his tares: They who have desire to corrupt the pu∣ritie of doctrine and worship of God, will not shew themselves or obscurely or fearfully; and if they do, yet they will be soone pulled up, and the growth of them prevented.

[Reason 2] Because the people shall by their diligence be armed by instru∣ction to discern and withstand corruption from without, and be excited against their owne coldnesse and carelesnesse, which natu∣rally would come upon them; as naturally men thinke any thing too much, and every thing good enough for Gods service, un∣lesse they have remembrances to the contrary.

[Vse 1] Then most commonly, if not alwayes, by the corruption and contempt of Gods service and worship, we may gather the negli∣gence, carelesnesse and unfaithfulnesse of the Ministery in every Church; and, è contra, for such people, such Priests, such follow∣ers, such guides. Travellers will hardly go before their guide, but follow after him. It may sometime fall out otherwise; but that happeneth, as many a careful master hath corrupt servants, though he have never such care over them, because his neighbours do not carefully and straitly bring up theirs: so from the neighbour pa∣rishes: But where the Ministers are joyntly faithfull, they have not that corruption which otherwise would be.

[Ʋse 2] To teach as many as desire and love the pure worship of God, that it may continue and not be corrupted, to do what is in them for their places and condition, that there may be continued a faithfull and painfull Ministery. Private men use private meanes to pray that the Lord of the harvest will thrust out still more and more labourers. Others in their place to speake and advance Lawes and Ordinances for that purpose: for if old and faithfull Eli be any way disenabled, and his successors be Hophni and Phi∣neas,

given to their bellies, to idlenesse, to prophanenesse, and yet they may carry it out, as they, with little or no check, and not be compelled to other carriage; how shall not the offerings of God and his worship be contemned? If Wolves be among the Flocks, & the Shepheards be asleep, and watch them not by night, in season and out of season, how should they not be spoyled? The nature of man of it selfe will be carelesse enough of the service of God, how much more if they have corruptions; nay, if it want encouragers, but finde bad and corrupt examples.

[Vse 3] To admonish the Ministers, seeing that upon them depends the purity or corruption, the honour or contempt of the service of God, as they have a desire that he whose they are, whom they serve, and who hath taken them so nigh unto himselfe, may be honoured of his people, and have pure and holy worship perfor∣med unto him: so to be faithfull & diligent in their places, to teach and instruct, to exhort and perswade men unto them: As they ought to give the Lord no rest for his people, being his remem∣brancers; so not them for him, being messenger: for if they be carelesse and negligent, as the people will grow corrupt, so they will like themselves in their corruption. For men who carry their sinnes away unrepented, will take themselves not to sin, and so no glory should be given to his Name. How unfaithfull should that servant be, who for sparing himselfe a little, will let his masters honour fall to the ground: so that Minister. Be they as watchfull as they can, they shall finde that this corruption will sease upon men, and settle upon them, if they wake them not; how much more if they sleep, will the enemy sow tares?

I will even send a curse upon you.] The curse in generall, which is not for their sinne so much, as for their impenitencie: for so the coherence sheweth, and this his long patience towards them.

I will even send a curse.] For the contempt of his worship comes many plagues and curses upon men. vide cap. 1.14.

Vpon you] Though his Priests, and deare to him, yet that would not save them.

[Doctrine.] No person can be free from the judgements of God, if they sinne, be they never so neere unto him, either in place, or particu∣lar profession, or in generall profession of his Word, as it is mani∣fest here. So Numb. 20.12. Levit. 10.1.2. Eli and his sons, 1 Sam. 4.2 Sam. 6. Vzzah. Luke 1.18.20. Acts 5.

[Reason 1] Because when he cannot be sanctified in them, he will be glo∣rified, Levit. 10.3. that is, he will justifie himselfe and his justice, when he spares not such as are nigh to him. For as it was the grea∣ter manifestation of Salomons justice, that he put a murtherer to death, and a great on, Ioab: so the more that he put him to death at the hornes of the Altar, 1 Kings 2.31.

[Reason 2]

Because he might either purge their present condition, or pre∣vent their future sinnes, and keep both them and others from pre∣suming: What better meanes then sharp medicines, and severity in punishing? Deut. 13.11.

[Vse 1] Then from the judgements of God upon men, of a speciall or generall profession, may not a man condemne the profession, because this proves the professors not to be such as they should be: as many are ready to condemne the Ministery, and the profession of pietie, from some judgments that happen unto them that are in the profession. Admit that the judgement argue the corruption, yet must it not condemne the profession, or the place.* 1.2 If you see an unworthy Priest, you may not presently slander the Priest∣hood; but him who abuses it. If Iudas were a traytor it was his owne fault, and not to be laid to the Apostolicall pro∣fession. Many Physitians are murthe∣rers, who poyson in stead of curing; yet I condemne not the Art, but such as a∣buse it. Many Mariners make ship∣wracke; yet we condemne not the Art of Navigation, but their badnesse. And mens mindes, who in such things must needs be occupied, should rather exercise themselves to meditate of the justice of God, and to justifie him that spares not sinne, no not in those who are most nigh unto him, giving a purgation, as it were, to his owne house, as David said he would do to his, Psal. 101. And laying the fault where it is, not upon the profession, but the person. In this Iobs friends were better then many, who of the two, when they could not found the depth of Gods dealing, they accused him rather then his profession, that he had been but an hypocrite in it. And as not anothers profession, so never his own, where he findes Gods judgements in it. As many men draw neere to God, and take some holy profession upon them, and thinke then all should be safe with them, and then feare nothing; which when it befalleth unto them, begin to contemne their pro∣fession, as the Jewes, Jer. 44.15.16.17.18. so they. But as the Jewes never considered their present corrupt service of God, nor their by-past corruption and Idolatry unrepented of, vers. 21. whereby they might have seen that it came upon them for that, not for their profession. So with these.

[Vse 2] To teach all, who draw neere to the Lord, either by some spe∣ciall office in the Church, or profession of his Word, not for that to presume to live in any sin, as if that should be his sanctuary: for if others have been smiten, as it were, at the hornes of the Altar,

why should he thinke to escape? nay, he shall the lesse escape then an other further from God, because he hath these examples, and hath not feared;* 1.3 nay, he ought the rather to labour for more holinesse, the neerer he comes to God, and to avoyd even the lesse, corrup∣tions; for the Lord will lesse bear it in them: for he will be sanctified in them that draw neer unto him; if not by their holinesse, yet by his own justice in punishing them more sharply; to the end that as the wax, the more neerer it approcheth to the fire, so much more the heat of the fire approacheth in melting of it: so the holinesse of God may better be known in uncasing of such hypocrites, or hypocrisie approaching to him; and so he may be the more glorified of the people in such judgements.

And will curse your blessings.] The first particular curses in cursing their blessings already bestowed on them; which is either by taking from them the power they have to nourish, and he hath by his ordinance given unto them; or else so that they shall not be comfortable unto them; or else in making them turn to their hurt.

[Doctrine 1] Then doth God curse men when they have abundance of out∣ward things, and have not the comfort by them; which happens either by his taking away the staffe from the creature, or the strength from the eater, Micha 6.14. Thou shalt eate and not be satisfied.

[Doctrine 2] All creatures have the power to help, nourish and comfort man, and to preserve his life, not of themselves, but from God and his blessing. Meat without him are fitter to choke then feed, as clay to put out eyes, Joh. 9. rather then to give sight.

[Vse 1] This teacheth why the rich as well as the poore must pray, Give us the day, &c. and those who have abundance, as well as those who want.

[Vse 2] Not to trust and rely upon them, when we have them, and use them: for Luke 12.15. A mans life consists not in the abundance of things which he possesseth.

[Vse 3] Not to feare or distrust when our means are never so small, nay, wanting; because he that can by the means, can also help without them, where he hath himselfe denied them, and man not by his fault deprived himselfe of them: so much is that of Matth. 4.4.7. There is another remedy in the hand of God, who though he give not food, can prolong the life of man with his beck and will, and word onely; he that could make the garments of the Israelites last longer then by reason or in their nature they could, can make the life of man, which is more excellent, to last.

Yea, I have cursed them already] An amplification, or confir∣mation

by way of correction; shewing how they had not profi∣ted by his judgements, though they were upon them, and had been long.

[Doctrine.] The judgements of God profit not the wicked, but rather of themselves make them worse: They benefit not by them, but grow worse and worse. They diminish not their sins, but adde to them. The experience of all times in the Church sheweth it, Isaiah 1.6. Jer. 5.3. Pharaoh and his servants, Saul and his court.

[Reason 1] Because they are ignorant and blinde, not knowing who smit them, nor why, neither the authour, nor the end, nor the cause. Like the pur-blinde Philistims, 1 Sam. 6.9. who would rather impute it to chance then the hand of God, and so think some o∣ther cause then their sin, and some other end then their forsaking their sin.

[Reason 2] Because they are like to the servant in the Law, Exod. 21.5.6. that when he should have gone out free, yet so loved his wife and children, that he would remaine a servant for ever, and with a publicke disgrace: So these love their sins, that they had rather be servants still, and under affliction and judgements, then part with their sins, which makes them impute that they suffer to any thing rather then their sins, finde out some other causes, and so blinde themselves. Like men when they have surfeited of some meat, when the Physitian comes to them, had rather hazard their health, then tel him what is the cause, left he should forbid it them.

[Vse 1] To put a difference betwixt the good and bad, Gods children and the wicked, who often happen into the same judgement and affliction together, as chaffe and wheat into the same sive, gold and drosse into the same fornace; yet are they diversly affected in it and by it. Gods children are made the better, more neere heaven, more holy. As trees when they are pruned and lopped from their water boughes, do grow higher, and bring forth fruit more plen∣tifully: So he increaseth the more, and is more excellent. As the Arke of Noah, the more the waters of the flood increased, the higher it was carried, and came neerer to heaven: So they. But the wicked are more hardened, as the Smiths Anvill, or Stithie.

[Vse 2] This may teach us, that nothing but the Word is able to win men unto God, and to bring them out of their sins and corrupti∣on; the benefites and the blessings God bestoweth upon men, and the judgements and curses he layeth upon them, may prevaile with a man already converted, as he that knows the use and end of all, but not before, Deut. 32.15. 2 Chron. 28.22. They may pre∣pare men for the Word, they may open the eare that a man shall attend to the Word, Job. 33.16. They may, as fire, make a man pliable for the hammer of the Word, that it may work upon them, 2 Chron. 33.12.13.18.

[Vse 3]

To teach men not by their affliction, but by the fruit of their af∣fliction to discern themselves, whether Gods people or no. Isaiah 27.9. And this is all the fruit, the taking away of his sin.

[Doctrine 1] Gods judgements not regarded, men not profiting by them, they are fore-runners of greater warning-pieces of more fearfull plagues, Hosea 5.12.13.14. Amos 4.2.11. Isaiah 9.12.13.14. Levit. 26.18.21.

Because ye do not consider it in your heart.] The reason of this curse, because they had not applied themselves to the Word, and it to them, but had rejected it, and made light by it.

[Doctrine 2] When the Word, and admonitions by the Word, are rejected, then followeth the rod of God upon their backes, Micha 6.9. Heare the rod.

VERS. III.

Behold I will corrupt your seed, and cast dung upon your fa∣ces, even the dung of your solemne Feasts, and you shall be like unto it.

BEhold, I will corrupt your seed.] The future judgements pro∣phecied of, two in this verse, Famine and Reproach. Thus hath God decreed to punish those; but before he will execute, he makes it knowne to the Prophet, and tells him what he will doe.

[Doctrine 1] When the Lord purposeth to bring a judgement upon his peo∣ple, he communicates his counsels with his Prophets and Mi∣nisters.

I will corrupt your seed.] The first judgement in this verse is, Famine: for the seed corrupted that it can bring forth no fruit, must make that, must cause famine.

[Doctrine 2] For the iniquities of a land and people, the Lord will lay dearth and famine upon them, even for their sin, and for this in speciall, for contempt of his Worship and Word. So here, and 2 Chron. 7.13.14. Levit. 26.19, 20. Psal. 107.34. Ezech. 5.16.17. Amos 4.4.5.6. & 8.8.13.

[Reason 1] Because this, when many other things prevails not, is a meanes to make men retire, and returne to God by repentance. As the instance in the prodigall son, Luke 15.16.17.

[Reason 2] Because as S. Chrysostome speaks, they who blaspheme God, de∣serve not the use of those creatures which glorifie him;* 1.4 because the son which reproaches his father, is unworthy of the ministery of servants.

[Reason 3]

Because it is just with God to starve their bodies, who by the contempt of the word starve their owne souls; as Haggai 1.4. God called for a famine upon the people, because they contem∣ned his house, and decked their owne: So in this, the soule being his perpetuall house, where he would dwell for ever, and their bodies their owne clay houses, and momentarie.

[Ʋse 2] To informe mens judgements, who when such judgements are upon them, to ascribe them to second causes: as to the winde and weather, to the disposition of heavens and earth, or to the cruel∣tie of men in hoording up and making a dearth, as the sick often imputeth his disease to his meat, or bad diet, or taking the cold; & such like, and never to their sins, as the cause of it: these may be the means, and so thought of; and as in health and prosperity there is somewhat to be given to them as means; so in this. But the principall is their sins, thus provoking God, thus shutting heaven, and opening it against them; either by drouth making a dearth, as in Judea; or by moisture making a famine, as in England; or howsoever else it comes, yet the cause of it is mans sins, & the ini∣quities of the people; out of the Church, sins against honesty, and the second Table: and in the Church, both those, and sins a∣gainst the first Table, contempt of Gods Worship and Word.

[Ʋse 2] To teach us in our land, and time, what we may expect, as by the course of Gods dealing, adding famine to pestilence, before he bring the sword, and other destructions: As Princes do with rebels in a walled towne, or intrenched in a fence, cut off their provision and victuals to make them yeeld: so the sins of the time abounding, as it was prophesied of the latter times, and the contempt of the word being marvellous great amongst us; even among all sorts, of all degrees. If it was just with God, for sen∣ding a famine upon Israel three yeares, yeare after yeare, for brea∣king their faith with the Gibeonites, and not regarding their word they had passed to them, 2 Sam. 21.1. what will it be with God to send it so upon us, who have so often broken faith with him, and contemned his Word and his Promise? Are not they unworthy of the creatures of God, which glorifie him not in their places, who do daily blaspheme his Name and Word, and make it to be evill spoken of? Are such sons as contemne their father, and re∣gard not his word and command, unworthy of the help of any of his servants? Let us sit as Judges in the generall, and we will give sentence against others, that it is so. To us Nathan the Pro∣phet speaketh, We are the men. Therefore what expect we else? nay, what can we expect better? And if we have not been bettered by Gods hand, as Dauid called the pestilence, It is better we fall into the mercie of insensible creatures, then into the crueltie of un∣reasonable men.

[Vse 3]

To direct men when they are under such a judgement, & God sends cleannesse of teeth, and scarcenesse of bread, not to quarrell with the meanes, and complaine of this and that, but for a man to quarrell with his owne sinnes, and consult not with flesh and bloud, which will make him accuse the meanes; but with the Oracle of God, which will make him accuse himselfe, and let him see where the sinne is, that it may be reproved, and he humbled, and the land cured. David tooke this course, though it was long before he did it, to enquire of the Lord the cause of their famine in the end of the third yeare, and understanding why it was, and that the satisfying of the Gibeonites.

I will corrupt.] The word signifies, to rebuke: i. I will with a word of my mouth destroy it.

[Doctrine.] God is able with his bare Word to bring judgement and de∣struction upon a whole land and people, if he but speake the word, they shall soon come to naught, and perish: he that is power∣full in the voyce of the people, by the sound of Rams hornes, to the overthrowing of the walls of Jericho, Joshua 6. can be po∣werfull by his owne word, to overthrow whom be will: Or thus, it is as easie for the Lord to punish and destroy men, as it is for man to speak a word, Jer. 18.6.7. Psa. 104.29.

[Reason 1] Because he made all things with ease, and with his own word, Gen. 1. Now it is a farre lesser thing to destroy thousands, then to make one. A man can more easily overthrow whole Cities in shorter time then build one house; sooner sinke a Navie then make one ship.

[Reason 2] Because he is Lord over all, and hath all creatures at his com∣mand, being Lord of hoasts. Now how easie it is for Princes to destroy their enemies, or those they hate, and are displeased with∣all, when they are of a great command.

[Vse 1] To teach men not to rely, or put confidence in man, or any creature. There is in it selfe that which might keep men from it, being well thought of and considered; because they are in them∣selves mortall and mutable, very uncertaine and deceitfull: but more when this comes to be considered, that God can so easily destroy them, with a word, or blowing upon them; which to trust and put confidence in them, will certainly procure him to do: and, which done, will make a man marvellously ashamed, that he hath put any confidence in them.

[Ʋse 2] To let us see the fearfull condition, and the danger wherein they stand, who live, by reason of their corruptions and iniqui∣ties, out of the 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 it to be out of Gods favour, by whose breath they stand and live, and who with-drawing his breath, they come to nothing? If he be so able, why doth he so suffer them? It is from the abun∣dance of his patience, not want 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.

[Ʋse 3] To teach every man to take heed how they offend or displease God, as they love themselves, or any thing they have, 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 of∣fending, or a spurre to make them do the things they command, even when they are unlawfull: For who are we, say they, to with∣stand 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.

[Doctrine 1] God makes men, Ministers and others, 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 their sacrifices they brought, and their carelesnesse in Gods service; but this God will turn to their shame.

[Doctrine 2] When men think by unlawfull meanes to get credit, 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 ge∣nerall, Psal. 112.10. Hereto belong the examples of Haman, Ester 6. and 7. And of Herod, Acts 12.21. of Pilat. Joh. 10.12. From henceforth Pilate sought to loose him; but the Jewes cried, say∣ing, if thou deliver him, thou art not Cesars friend: for whosoe∣ver maketh himselfe a King, speaketh against Cesar. But see what Eusebius reports,* 1.5 We are not to be ignorant, that the same Pilat who was interressed in our Saviours death, fell into so great cala∣mities shortly after in the raigne of Caius, that being driven by ne∣cessitie, he slew himselfe with his own hand, and became himselfe the revenger of his own wickednesse.

[Reason 1] Because this wil manifest his power, that he can beat them with their own weapons, overthrow them by their own inventions.

[Reason. 2]

Because he is zealous of his glory, and to suffer this, would obscure it. It is against the honor of a Prince to let a subject grow by rebellion: it argues either injustice or impotencie.

[Vse 1] This may shew the folly of those men, whether they be pri∣vate men, or men in place, Magistracie or Ministerie, who thinke by unlawfull m••••••s 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 ••••mous 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 Ephesi∣ans,* 1.6 why he did so, he answered; Because I could not get same 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.

[Vse 2] To teach every man to take heed how he seekes reputation and name by bad courses, 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 cru∣elty; 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 o∣thers,* 1.7 as wares put up in a broken bagge, as a treasure laid up in anothers mouth, nor 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 ano∣thers 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 ve∣ry high, they had dishonoured him; he threatens marvellously, and the more to disgrace and dishonour them.

[Doctrine.] The more God hath honoured and advanced men, either in Church or Common-wealth, if they dishonour him, he will dis∣honour them, and lay the greater disgrace upon them. So with these Priests, none more honoured with God then they; no grea∣ter 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. ed finem. Of Capernaum, Matth. 11.22.23. Manifest in the Jewes, who were the mirrour, now the won∣der of the world: it was once spoken of with admiration, now the by word.

[Reason 1] Because, according to their priviledges abused, so are their sins of those who have the greater, or moe in number: then God gi∣ving or rewarding according to their sinnes, and workes, must needs receive more disgrace and dishonour.

[Reason 2] Because his judgements in them will be more perspicuous, 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 glori∣fie his justice, and feare his power.

[Vse 1] If thou seest men lifted up to honour & high place, 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, answerable 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.

[Ʋse 2] To teach those whom God hath advanced and honoured more then others with any priviledge of knowledge, wisedome, autho∣rity, or credit, not to thinke that those priviledges were given them that they might be the Nimrods of the earth, and fight a∣gainst God, and his cause, and his Church, and dishonour him, and thinke to carry it away without dishonour from him; nay, they shalbe more dishonored, and more vile then any others.* 1.8 For the greater grace sinners have received, if they sin, their pu∣nishment shall be so much larger. Chrysost. Mighty sinners shall be mightily tormen∣ted, Hierom. ad Heliod. It were good all that are above others, would write it in their houses, and every

place 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 favour, wherewith shall it be salted? It is thence∣forth 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, that he would adde confusion and destruction unto their shame.

[Doctrine.] Shame and disgrace brought upon Ministers, Magistrates, or any other by their just desert and default, by their carelesse carri∣age, and dissolute life, is but a fore-runner of confusion and de∣struction, which usually followeth, unlesse it be prevented by re∣pentance. So is it here. Matth. 5.13. 1 Sam. 2.30.31.32. with chap. 4. 1 Sam. 15.30. Jer. 24.9.10.

[Reason 1] Because this argueth a great height of wickednesse, 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.

[Reason 2] Because when God hath smitten men in things that are so neare unto him, and ought to be so deare, and they returne not, it is just with him to proceed unto their persons, and themselves.

[Vse 1] To teach us, when we see men in contempt, Ministers, Magi∣strates, and others, to judge of it as a fore-runner of some fearfull confusion and destruction. If they be unjustly, without their de∣fault, 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 deformi∣ties and things out of order espied: So as the Gospell drew nea∣rer, 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 par∣ticular men. For as a sicknesse caused by mans misdieting of him∣selfe, or otherwise by his default, and not speedily cured, is a fore∣runner and procurer of a greater disease: so is it in this case.

[Ʋse 2] To teach every one that is in any reproach or contempt, what∣soever

he is, to thinke of it as the harbinger of confusion and de∣struction, 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 un∣justly 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 re∣forme 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 un∣to 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 be∣longed to them, and the commandment was to them. For thus it is to be read: For you know.

[Doctrine. 1] Their sinne is the greater, 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 bles∣sings upon them, they had forgot it, though they knew it, and were unthankfull unto him.

[Doctrine 2] Unthankfulnesse is a sinne, 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.

[Doctrine 3] God will not, 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 gene∣rall 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.

[Reason 1] Because their not performing, frees him from his promise, and bindes 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.

[Reason 2] When they performe, he will because he is most faithfull that hath promised, and can neither lye nor deceive, he being true, and Truth it selfe.

[Object.] Rom. 3.3.4. For what though some did not beleeve? shall their unbeliefe make the faith of God without effect? God for∣bid: 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.

[Answer.] That will not follow from this, 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 answe∣reth, 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 wic∣kednesse 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.

[Object.] Many enjoy Gods blessings, and never perform the condition, but live wickedly and prophanely.

[Answer.] They enjoy not the blessing of eternity, neither ever shall: and as for temporall things, they may enjoy them, but not any bles∣sing 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.

[Vse 1] If in our observation we finde, 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 ac∣quitting

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 pro∣miseth 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 per∣formed, 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.

[Ʋse 2] To let us see the folly of those men who thinke to have Gods promises performed unto them, and him to keep covenant with them; and in many things make no 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 con∣dition he performe such a service, or effect such a worke, to lay his whole state and his whole condition upon that, 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 re∣forme 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 increa∣seth, 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 give them honour, and favour, and riches and abundance, though, they never keepe condition with him. Fools and blinde, who know they cannot live, except they eate; not reap, except they sow; not recover health, except they use physicke, and the means appointed: And yet thinke, without per∣forming the grand meanes and condition with God, they shall have what he hath promised; and so happily they may: But as Is∣rael had a King in Gods wrath, and quails in his displeasure: And as the Physitian gives his patient liberty to eate what he list, when he is out of all hope, and despaires of ever recovering him. Many a man perswades himselfe that God will save him, though he ne∣ver was able to performe the condition of the Law, neither ever endevoured to performe the condition of the Gospell. Truly this is not to beleeve, but deceive himselfe with an opinion of faith, he neither having the knowledge of the promises, the ground of it, nor workes the answerable fruits of it. And so hath but a vaine, foolish, and dead faith. But he shall know his folly, when God shall manifest unto him, that he is not bound to per∣form promise, because he never kept condition.

[Ʋse 3] To teach every man that hath any desire that God should per∣forme covenant with him, to endevour to performe conditions with God.* 1.9 He must first seek to know what they are God requires of him, and then do them: for without that he cannot do. And his searching for knowledge must not onely be for the generall, but for the particulars of his place, what command is sent to him; and then faithfully do it, that Gods covenant may stand: We must repent, beleeve and obey the Gospell and Commandments of God: For it is godlinesse that hath the promises, and shall have the performance. Let such a one remember, 1 Tim. 4.8. and Prov. 21.21. Yea, he may assure himselfe, that if he apply himself to that which God requireth of him, and he hath covenanted for, he shall be sure to finde him that hath been a willing promiser, a most faithfull performer. For parum erat promissio, etiam scripto se teneri voluit, Aug. in Psal. 119. And so no good thing that he hath promised shall faile, but shall all be made good, Joshua 22.15.

My covenant with Levi,] Here is the honour and dignity he had bestowed upon them, having made a speciall agreement and covenant with them.

[Doctrine.] The Lord hath specially honoured his messengers and servants the Priests in the old, and the Ministers in the new Testament: for he hath not onely made the generall covenant with them. I will be

their God, they my people; but hath made a particular and speciall agreement and covenant with them: So here, and Numb. 8.13.14. Thou shalt set the Levites before Aaron, and before his sons, and offer them as a shake offering to the Lord. Thus thou shalt separate the Levites from among the children of Israel, and the Levites shall be mine. 1 Sam. 2.28. And I chose him out of all the tribes of Isra∣el to be my Priest, to offer upon mine Altar, and to burn Incense and to weare an Ephod before me; and I gave unto the house of thy father, all the offerings made by fire of the children of Israel. Joh. 15.15. 2 Cor. 3.6.

[Reason 1] Because they are of his privy counsell, and know his secret. Amos 3.7. Surely the Lord God will doe nothing, but he revealeth his secrets unto his servants the Prophets. Privy counsellours are specially honoured and have a particular covenant made with them.

[Reason, 2] Because they are his messengers, his embassadours, 2 Cor. 5.20. they are specially honoured, and new sworne, a new covenant.

[Ʋse 1] No reason why the great and rich men of the world should contemne the ministry for their children, as too base a thing, and not fit for their sonnes, when as God hath thus honoured it, and taken them so neere unto himselfe. In respect of which, Amos, who was beleeved to be the brother of Azariah, the King of Judah, thought it no base thing his sonne should be a Prophet; neither Christ himselfe to be a preacher.

[Vse 2] This may be a caveat for men to take heede how they abuse or injure the ministers who are so neere unto him, and whom he hath thus honoured: certainly they ought to honour him, though it goe against the haire, and stomacke with them, as with Haman, because he would have them honoured; but if not, but they a∣buse and disgrace them, and use them as the Ammonites did Davids servants: Let them take heede they stinke not in his no∣strils; for if Princes be tender hearted and stone affected, with the injuries of their common subjects, and will revenge them; what will they doe for their counsellours, their embassadours? And yet meane men will now abuse them in words, and con∣temne as farre as they can for the law of man; if they sing not pla∣centia, if they teach crosse to their humours; but their portion is with the Lord, and so is theirs who so abuse them. And one day they shall both know whether is better to reprove and lift up his voyce and spare not, or to spare and reforme nothing.

[Ʋse 3] It may comfort the minister against contempt when he is faith∣full, yet to be still so, and bold, remembring his honour God hath given him, which is better then all the honour man can affoord. And though men may thinke their faithfulnesse may hinder them from honour, as Balaak said to Balaam, Numb. 24.11. Therefore now flee unto thy place, I thought surely to promote thee to honour, but

loe, the Lord hath kept thee back from honour yet it is not so: for that is the true honour which God gives, and will give, and no man can take, and they ought as it is 2 Cor. 3.12. seeing they have such hope, to use boldnesse of speech.

[Vse 4] This may teach what manner of men Ministers ought to be, how sanctified, of what puritie and integritie, seeing God hath taken them to be so 〈◊〉〈◊〉 unto himselfe: therefore ought they to be carefull that offer them to God, and they that receive them when they offer; and when they receive, not for favour, or money, or kindred, or any such thing. A man will be marvellous carefull whom he commendeth but for a common servant to a mean man his friend, more, to a Prince; most, to be so nigh to him. If the Steward of a house be permitted and trusted to admit such as are fit, how carefull will he be? If the President of a Princes Coun∣cell to take in such as are able men, how vigilant and inquisitive will he be, that they be such as be competent for the place: So should it be in this, the like care should be had, and wo unto him that hath not. And men that are in the place, ought to looke mar∣vellous carefully to their conversation, & to keep themselves holy. It was taught, Lev. 22.2. ad 10. how unblemished the Priest should be: for if the whole people must be holy, more they. And if they must be darefull of their offering and sacrifices, more of them∣selves. And if they be not, then ought authoritie, like Ashpenaz; Dan. 1.3.4.5. to chuse out the most unblemished, and looke to them, and suffer not them to be good fellows, gamesters, and such like.

Covenant with Levi.] They took not this calling to themselves, but were chosen to it of God, and he made the agreement and co∣venant with them.

[Doctrine.] None may take this calling upon them, to be Gods Ministers, Gods Messengers, and to meddle in these spirituall things, which are proper to the Ministers, but he that is called of God, and with whom God hath made this covenant. The affirmative inferres the negative. Hereto belongs that, Numb. 1.51. and 16.10. and 4.15.20. Ezra 2.62.63. Heb. 5.4. This made the Apostles ever a∣vouch their calling, Gal. 1.1. Jam. 1.1. Pet. 1.1. Hereto is that Rom. 10.15. There are three kindes of callings, when men are called by men, and not by God, as first, all reachers: Secondly of God by Ministery of the Word, all ordinary Ministerie: Thirdly, by Christ immediately, as Apostles, Gal. 1.1. The first to be abhorred, the third to be admired, the second to be expected of all in an ordinary planted Church, Rom. 10.15. The calling is double, or hath two parts; the first inward ability for gifts, and aptnesse for minde, willingnesse and abilitie. The second is out∣ward, the calling by man, and the Church. Hereto belongs the descriptions of a Bishops and Ministers, set out by Saint Paul

1. Tim. 3.2. whereto else may it tend? if every one may intrude himselfe into the Church and the calling, without the call of it, and that, 1 Tim. 5.22.

[Reason 1] Because it is a sin unto them who shall, and a curse belongs to them for medling with things that are holy, when they are not separated and appointed for them. They are thereby liable to Gods judgements, as was Vzzah, 1 Chron. 13.10. and Vzziah, 2 Chron. 26.18.19.

[Reason. 2] Because else the Church should be too much burdened: for when as, 1 Tim. 5.17. The Elders that rule well are worthy of double honour; Therefore many for ambition and ease would chalenge the Ministery, and take it upon them for the honours sake.

[Reason 3] Because, 1 Cor. 14.40. Let all things be done decently and in order. Therefore must there be a calling and chusing of them by the Church: for the other is to make all confusion and dis∣order.

[Vse 1] This serves to confute all Anabaptisticall dreames, who con∣temne all ordinary callings, vocations, and thinke that every man may at his pleasure, and when he list, take this calling, and those Ecclesiasticall functions upon them. For if this be found and true, that must needs be false and corrupt, that any should take a∣ny part of this calling, without warrant from God, and besides the order that God hath appointed. Yet I deny not but there is a difference where a Church is not yet planted, where every one that knowes Christ may preach him, and labour to gaine others that are ignorant of Christian religion, and are not to look for an ordinary ordination. For then is he chosen by the silent suffrages and voices of those who heare, and that is his calling; yet is he not to refuse the ordinary calling, if after it be to be had. But when a Church is already planted; and established; because all things must bee done in order, then is required an apparant or∣dination by voyces or imposition of hands; that trouble and con∣fusion might be avoided. Neither do I deny, but sometime there is an extraordinary function, as were the Prophets, not of the Le∣viticall stocke, not ordained of the Priests, which God stirred up, when ordinary Ministers could not reforme the corruptions of the time; but what he did extraordinarily, is to be admired rather then imitated: For we must follow the prescript rule that is given us, which is, that every man have his ordinary calling which is from God by men.

[Object.] 1 Cor. 16.15. Now brethren, I beseech you, know ye the house of Stephanus, that it is the first fruits of Achaia, and that they have given themselves to minister unto the Saints.

[Answer.] The meaning is not, that they called themselves, but that they set themselves apart to the Ministerie of the Saints, in the purpose &

resolution of their owne hearts, and not contemning or neglecting the calling of God by the Church.

[Ʋse 2] To let private men and women see their danger in medling with those things which are proper to the Minister, when they have not a calling to it. If Vzzah if Vzziah were smitten, how shall they escape? whether they can pretend the authority of the Church, as in the Romish Church they can, for women to baptize, yet shall they not escape for excuse of necessitie; it will not serve, because that it is not from God, but it is from mans folly, or ignorance. If it be objected, that it is not then a Sacrament which is given by them, when they have no authoritie to deliver a Sacrament; I answer: yes, for the Seale is the Princes, though some other then the Lord Keeper set it to by some indirect dealing. And though such a Minister sinne in dealing with the Word and Sacra∣ments, yet are they such to the hearer and receiver. Againe, that which S. Augustine* 1.10 hath in his second book against Petill. They are true Sacraments though they are not true Ministers; because what they give is not their owne, but Gods.

[Vse 3] To teach every man to be sure, that he hath a calling of God to the Ministery before he take it upon him, that he may be able to say, as Jer. 7.16. I have not thrust in my selfe for a Pastor af∣ter thee; neither have I desired the day of misery; thou knowest that which came out of my lips was right before thee. His calling is his inward gifts and conscience, abilitie and care to use them; and the outward calling of the Church, 1 Tim. 3.10. For without this may he not do it, though he be never so excellent, as it is dan∣gerous for him to meddle with this without the other. And if his gifts be inferiour to many, or as it may be but in his owne sense: yet if it be the judgement of others, he may not by modesty or shamefastnesse refuse, though at first he may professe what he thinketh of himselfe: yet if they will not change, then must he yeeld and submit himselfe.

VERS. V.

My covenant was with him of life and peace, and I gave him feare, and he feared me, and was afraid before my Name.

MY covenant was with him of life and peace.] The dignity bestowed upon these Priests consisting in the speciall Co∣venant, is here amplified by the parts of the Covenant. First on Gods part, which is double, a Gratious promise of life and peace, and a faithfull performance.

My Covenant was with him of life and peace] That is, I cove∣nanted

with him, and tooke him into favour, and made a league and agreement with him; and by my covenant I bound my selfe to give him first life, that is, length of dayes here on earth; Saint Hieroms opinion of the life of grace here, and of glory hereaf∣ter, is not greatly probable, hardly any instance of the like inter∣pretation, and that peace following after, not so to be understood of spirituall peace, but of an outward prosperity in this life: and so they who incline to Hierom in the former, understand it. And it must needs be, according to that which is Numb. 25.12.13. Wherefore say to him; Behold, I give unto him my covenant of peace, and he shall have it, and his seed after him, even the covenant of the Priests office for ever; because he was zealous for his God and hath made an attonement for the children of Israel. For the cove∣nant of peace is expounded by the perpetuall Priesthood. And in other places the branches of this covenant are set downe in the a∣bundance of outward things, by the offering and other means both to the Priests, Numb. 18.8. ad 20.26.30. and for the Levires, Numb. 18.21.24.31.

And I gave them him.] Gods performance; As I promised him these things, so I did very certainly and assuredly perform to Aaron, and Phineas, and others, who did performe conditions and covenant with me; and will do to as many as shall so deal also with me.

For my feare.] Now he comes to the second, containing the conditions performed by Levi, and these are the fear of God and humilitie. Some read it; I gave him my fear; which is true, and agrees well with the doctrine of faith: for the feare of God is the gift of God, Jer. 32.40. but the words are otherwise: I gave him these for the feare wherewith he feared me. Because he beleeved my word, and honoured me in his place, and lookt to my wor∣ship in himselfe and others, I honoured him, and gave him these things.

And was afraid before my Name.] Iunius readeth it: He was de∣stroyed for my Name: i. for not honouring my Name, Numb. 20.12.24.28. But the whole speech here is against it: for he intending to set forth the care which Aaron and his sonnes had of the wor∣ship of God, and to commend him rather then tax his infirmities. It is rather, he was humbled before me, he walked humbly and low∣ly and did all in humility, not lifting up himselfe either for his high calling, or for his faithfull service. The parts of the covenant which is the Priests dignity. And first on Gods part, and first his promise.

[Doctrine.] Long life and the length of dayes is the blessing and gift of God, that which he promiseth and performeth to all those who feare him and walke in his wayes. Prov. 10.27. The feare of the Lord increaseth the dayes; but the yeares of the wicked shall be dimi∣nished,

and 16.31. Exod. 20.12. Deuter. 25.45. 1 Kings 3.14. And if thou wilt walke in my wayes to keepe mine ordinances and my com∣mandments, as thy father David did walke, I will prolong thy dayes. Psal. 91.16.

[Reason 1] Because God will be glorified by his in this life, as the Psal∣mist, I will not dye, but live, and declare the workes of the Lord. Now the longer they live, the more they may glorifie God; then it is a blessing.

[Reason, 2] Because it is a blessing to helpe many, and to draw many unto God in this life, but that is done by living long; seeing it is so long before a man comes to be able to doe either; many of his yeares and dayes spent before he be fit for it.

[Object.] But many of the children of God dye untimely, and live not long; how then is this true?

[Answer.] This is not simply a blessing, as if he were happy that lives long, but as a symbole or signe of Gods good favour, and love. If then, he shewes his love to some rather by taking them out of this life, then by prolonging their daies, he doth the rather performe his promise then breake it. A man promiseth ten acres of ground in one field, and gives him an hundreth in another, he hath not bro∣ken his promise. So if God have promised long life, that is, an hundred yeares here, and after not give it him, but gives him e∣ternity in the heavens, hath not broken his promise, for it being not promised as a blessed and happy thing in it selfe, but as a signe of his good will, which is greater sometimes to be taken out of this life. As Ieroboams good sonne was, that he might not be infected with the sinnes of his fathers house, and not afflicted with the sight of those horrible judgements that were to fall upon that gracelesse family; which was no ill bargaine to be taken from earth to heaven, from the conflict to the triumph, from the battell to the victory, from men to God, and to the company of his An∣gells and Saints.

[Vse 1] This is to admonish old men to be thankefull unto God for his mercy in preserving them so long, and lengthening their dayes, specially if they have beene found in the way of righteousnesse. Prov. 16.31. If they have feared God and walked uprightly and humbly before him; it hath beene his blessing upon them, and mercy to them; otherwise it hath beene but a curse unto them, for they have but lived to heape up wrath against the day of wrath, and to make up a greater measure of their sinnes, that God may make a greater measure of vengeance. So that it had beene better for them never to have beene borne, or else to have dyed so soone as they were borne; for the longer they live, the more sinnes they commit, and the greater shall be their torments. But greater shall be his glory that is found in the way of righteousnesse and in wel∣doing because he hath more glorified God. And he ought still to

use this as a blessing of God, that he may glorifie him more, and fit himselfe more for him and for his service; imagining that as old age is a blessing, so is it a bond, that he should performe; as Psa. 71.17, 18. O God, thou hast taught me from my youth even untill now: therefore will I tell of thy wondrous workes. Yea, even unto mine old age and gray head. O God forsake me not untill I have de¦clared thine arme unto this generations, and thy power to all them that shall come. And if he have borne it in his youth it will be lesse burdensome in his old age, for to others it is heavy.

[Ʋse 2] Then is it lawfull for a man to pray for long life, that he may live to glorifie God here; so did David, Psalm. 102.27. so Hezekiah, Isaiah 38.3. True it is that a Christian man should be equally prepared to life or death; for in things wherein a man can∣not certainely know, which will make more for the glory of God, and their owne good and salvations; the will of man should be equally prepared for both, left it should resist God; so in this. And because he should lesse torment and vex himselfe with the desire of life or feare of death; yet is it not unlawfull for him to pray for life for the grounds before, so he pray for it as for other things, conditionally. Truth is that of Solomon, Eccles. 7.1. The day of death is better then the day of ones birth, because of mise∣ries and fearefull times, when it is like as August: to be Diù vive∣re, diù torquere, to live long, to be vexed long: Or as Cyprian,* 1.11 Death is not only not unpro∣fitable to believers, but profitable; because it sets a man out of danger of sinning, and puts him in a security of not sinning. Yet proves it nor that it is the more to be desired. When as a man may shew his patience, and spirituall fortitude in his owne miseries, and the more he suffers and conquers, the more he shall be glorified. And in other mens miseries he may shew piety, comfort and good will towards other, and mercie to them in their miseries, and finde himselfe the more mercie. And his sinnes he may breake off, not by ending his life, but by amending of it, & by true repen∣tance. And so his age may be a crown of righteousnesse. He is a wise Physitian that knowes how to temper his medicine, that it will confirme health: And he is a wise man who learnes so to live, that a good death may follow after.

[Doctrine.] Peace, plenty, prosperity, a prosperous estate, and plenty of outward things, a liberall portion, God hath promised, and will performe to those who feare him, and will walke in his wayes, 1 Tim. 4.8. Bodily exercise profiteth little: but godlinesse is profitable unto all things, which hath the promise of the life present, and of that that is to come, Deut. 28.1. Psal. 84.11.

[Reason 1] Because they may by them be better able both to glorifie God, & benefit men, being helps of their weaknes, and strength to their infirmities.

[Reason 2]

Because he might encourage them against all the discouragements they shall finde in professing his feare, and by these ballance them that they be not driven backe from him by the tempests Satan will stirre up against them.

[Vse 1] They who have the true feare of God, may best be, and live without carping care for the things of this life, they may best take the Apostles exhortation; Let their conversation be without co∣vetousnesse, Heb. 13.5, For they have his promise and covenant to be provided for of a liberall and rich portion: he that hath cove∣nanted with a rich wealthy man, and one of great power, with a Prince of a countrey, that he shall be in safety and abundance un∣der him for such and such service, hath taken all care he will for it, onely his care is to use it well: so it should be with these. And farre better may it be, seeing his power and riches ex∣ceedeth all: he hath promised, and will performe; and though the Lions lacke, and suffer hunger, yet shall they lack no∣thing at all who feare the Lord. But many wicked men, voyd of Gods feare, have more abundance then most of those who feare him. Be it so; yet is not this crossed: for as the life of man con∣sists not in abundance, so not their prosperity when they have competencie. And a little that is sufficient which the righteous hath where there is contentment with it, is better then great riches of the ungodly. And if such have not so great abundance and seeme sometime to be scanted, it is either because they have some secret sin known to God which shuts up his hand towards them, or because they seek them indirectly, which God makes frustrate, or he sees how their hearts would be upon them, and stolne away from him, and that riches would devoure, or for a time obscure their religion; knowing their hearts better then themselves or as Chrysost. ho. 16. ad popul. Antioch. He first makes men fit to use and dispose the riches he meanes to give them, and after gives them riches.* 1.12 Which unlesse he had done, the bestowing of riches had not beene a gift, but a punishment and revenge. This publicke and generall charter of God hath these exceptions.

[Vse 2] To teach every man what is the nighest and readiest way, what is the Kings high-way to prosperity and plenty, to riches and wealth, the feare of God, and the walking in his wayes. Many men who hasten to riches, and have set downe with themselves, and resolved to be rich, take many wayes to it, by false weights and measures, by cozenning or deceit, by flattery or other wic∣ked courses. Happily a man may come to riches or abundance sooner then another, that keepes the Kings high-way; as he that hath found a bye and casting way, may come to his journeyes end speedier then he that keepes the ordinary way; but they shall not prosper with him. Prov. 20.21. An heritage is hastily gotten at the beginning, but the end thereof shall not be blessed. But poverty

shall come upon him. Prov. 28.22. A man with a wicked eye hasteth to riches, and knoweth not that poverty shall come upon him. And he shall be guilty of much sinne, and bring much sorrow upon himselfe. Prov. 22.20. 1 Tim. 6.9.10. But they who take the right way shall be sure of them, and not finde sorrowes with them. For so Gods blessing makes rich, for they shall have them by vertue of his covenant, and as testimonies of his love, which is farre bet∣ter then farre greater riches, if it be but a pittance.

And I gave them him] That he had promised, that he performed.

[Doctrine.] God in his will and decrees, covenants and promises, is most certaine and sure. So much is here, and James 1.17.

[Vse.] To comfort those who live in trouble and affliction in this life, the Lord will make good all his promises to them in due time, upon this should they stay themselves as the Anchor hold, fast against all temptations, herewith should they comfort themselves, As Psal. 119.49.50. Remember the promise made to thy servant, wherein thou hast caused me to trust. It is my comfort in my trouble; for thy promise hath quickened me. As Abraham said, Gen. 22.8. God will provide; it may be in this life, but if the leaves fall, the rootes are sure to stand; though earthly things are not alwayes performed, because they are not absolutely promised, yet heaven∣ly and eternall shall.

My feare.] Or for the feare wherewith he feared me.] The con∣ditions on the Priests part are feare and humility.

[Doctrine.] Though men be bound to doe and suffer whatsoever God shall lay upon them; and when they have done all, both are, and must confesse they are unprofitable servants. Luke 17.10. yet the Lord in his great mercy and goodnesse propoundeth, promiseth, and performeth a reward unto them here, and Gen. 22.16.17. Mat. 6.4.6.18. Mat. 10.42. Marke 10.29.30. Hebrewes 6.10.

[Reason 1] Because of the imperfection and corruption of men; therefore hath he propounded them.

[Reason 2] Because he is faithfull, and having promised, must, and will performe.

[Vse.] This is to encourage and hearten us to obey in all things with chearefulnesse, and to beare all things with patience by the hope and expectation of these things. Heb. 10.32. ad 38. and 11.24.25.26. Mat. 5.11.12. 2 Cor. 7.1. Indeed the most ingenuous, filiall & acceptable service, is to obey for the love of God, and that sim∣ply without respect of reward, but be∣cause of our infirmity that cannot, and Gods mercie who hath so provided for our weaknesse. For as S. Chrysostome speakes,* 1.13 We ought in grievous and irksome things, to consider not the la∣bours but the rewards; as Merchants

minde the gaine, not the dangers of the sea; so must we looke at heaven and the presence of God.

For the feare.] These blessings of life and peace are promised for Gods feare, and this is the condition he required of them for them.

[Doctrine.] He that would have the blessings of God performed to him, which he hath promised, must have this condition of his feare and must feare him, for that he commends here in Levi, he com∣mends to posterity, and commands the performance for the obtai∣ning of the other. Deuter. 5.29. Oh that there were such an heart in them to feare me, and to keepe all my commandements alway: that it might goe well with them, and with their children for ever. Psalm. 115.11.13. Prov. 14.26.27. Luke 1.50. This feare of God is a continuall reverent awe of him, rising partly on consideration of his power, and partly of his mercy. First, it is a reverent awe, serve the Lord in feare, and rejoyce in trembling. Secondly, continued not onely for a brunt or in some judgement, as those in Jonah 1.16. but Prov. 28.14. Blessed is the man that, feareth alway; but he that hardeneth his heart shall fall into evill. Thirdly, the grounds, 1. Gods power, though there be no expectation of evill, as we re∣verence a man of authority, though he bear no evil will unto us, but good, even for his authorities sake. 1 Kings 19.13. Heb. 12.21.2. his mercy because he hath shewed them mercy and goodnesse, both in soule and body. Psal. 130.4. Hos. 3.5. Job 1.9.

[Reason 1] Because onely they must have them to whom they belong; now as Christ of one, health, Mar. 15.26. And he answered and said, it is not good to take the childrens bread & to cast it to whelps. So of all, they are childrens bread, onely their portion, which are Gods. Now they are onely his which feare him. Mal. 1.6. Honour is filiall feare.

[Reason 2] Because in covenants no man may expect anothers promise, but he that performes that he undertooke; so in this. And though the mercy of God be great, it is to be expected and found, not when men performe no conditions, but in passing by their infirmi∣ties when they performe them

[Vse 1] It is matter of comfort to as many as live in the feare and conti∣nuall awe of God: to them belong the promises, and they shall have the performance of them; for the performing their conditi∣on, he cannot nor will not but performe his. They may happily be in reproach and scorne in the time and age they live in, for the feare of God which they professe, the righteous being an abomi∣nation to the wicked, and restraining themselves from evill be made a prey to the wicked, Isaiah 59.••5. yet against these must this comfort them, thinking that these things are but as sower sawce to make sweet and delicious meate more tooth some and more wholesome: neither must it trouble them to see others in

abundance, greater then they, and happily when they are such as performe no condition with God at all, but are Atheists and pro∣phane blasphemers, and wicked miscreants, and such like: for this should rather comfort them: if he do so in his generall provi∣dence to those who have no promise, what will he do to those who have the promise? And if he feed the swine, will he starve the children? If the dogges be full, and corn-fed, will he desti∣tute the children when the bread is theirs? He will not sure. It may be they shall not have things superfluous to abuse unto wan∣tonnesse, and so to grow worse; but they shall have that which is necessary and fitting for them: And that little is better then the o∣thers much.

[Vse 2] To stirre up every man that hath not this feare, to labour and use all meanes to come by it. It is the condition that makes him capable of the blessings of God, and the lawfull heire of them. He that knew a meanes to make himselfe capable of some rich mans goods, and to be his heir or executor after his death, would desire it, seeke for it, and strive to attaine it by all meanes. Admit it were the reverencing, and honouring, and pleasing of him in all things; would he not be double diligent about it? So in this, eve∣ry man should pray earnestly for it, and long after it. Nehem. 1.11. Psal. 86.11.

But because many take the comfort to them, who have no part in it, and perswade themselves they have this feare, when they have no portion of it; we may not unprofitably call to minde the five effects, as five notes to know this childelike feare by, handled Chap. 1.6.

He was humbled before me.] The second thing God commen∣deth in these as the thing he delights in and approved, and as the condition on their parts, for which he gave them his blessings, is humility.

[Doctrine.] He that is humble and lowly in minde shall receive the blessings of God; to him hath God promised them and will performe them. James 4.6. But the Scripture offereth more grace, and therefore saith, God resisteth the proud, and giveth grace to the humble, Psal. 138.6. Prov. 3.34. and 29.23.

VERS. VI.

The law of truth was in his mouth, and there was no iniquity found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

THe law of truth was in his mouth.] Here begins the second reason given of the Lord, why he would bring these judge∣ments

upon these Priests; namely, their dissimilitude with the for∣mer and first Priests, with whom he made the covenant, and to whom he did performe it, Aaron, Eleazar, Phineas. And in this the order observed is, he setteth downe in the first part of the comparison, their good and worthy parts which were the prede∣cessors, 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 re∣ference with the former, he said, he did not onely carry himselfe and approve himselfe a good and godly man; but he shewed him∣selfe 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 prede∣cessors, which was commendable in them, he was ever most stu∣dious 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 ne∣ver deceived any of my people to draw them from my true wor∣ship; but taught ever that which was wholsome and good. Ini∣quity 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 com∣mendable; 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 commen∣dable in them, was, that by their exact walking, and faithfull tea∣ching, 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 acti∣ons and carriages; we may note:

[Doctrine.] It is not enough for a man to be honest and good in himselfe, 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 ap∣proved 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 cōmen∣dations & blemish of old Eli, he was a good Priest, a good Magi∣strate, but a bad father; in the more publicke, good; in the lesse, defective, 1 Sam. 1.2. Hence we read in Scripture, the commen∣dations 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 perso∣nall duties prescribed to Masters, Fathers, Husbands, to Mini∣sters and Magistrates; but specially publicke, Ephes. 5. and 6. Col. 3. and 4. 1 Tim. 3.2. &c. Tit. 1.6. Hence the commen∣dation 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.

[Reason 1] Because he more glorifies God: for though his good workes, as a private man, do glorifie God; yet nothing so much as his faithfulnesse in his place publicke, which makes that God is glo∣rified much more, and of more. An annuall Magistrate may pro∣cure the glory of God more in that yeare, then in all his life: not onely because Regis ad exemplum, &c. but because they may com∣mand and compell moe.

[Reason, 2] Because this will blemish the other their private parts, and bring Gods judgements upon them, at least temporall, as in Eli, and the Angel of Pergamus.

[Ʋse 1] This may let all those see their errour and corruption, 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 per∣forme 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 re∣gard to doe and execute the places. But of few fathers of fami∣lies 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 up∣on the stage of the world; and when they are on it, do no more then make a dumb shew, perform no more then lookes 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, Ma∣sters, &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.

[Vse 2] This may admonish and instruct all that have the faith and feare of God, 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 accep∣table 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 neg∣ligence and not doing the duties of his place. It may make the in∣firmities 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 goe for currant; servants will not abide with me, if I in∣struct, correct, and restraine them, as duty and reason requireth. First, see whether thou art not the cause why they are so untracta∣ble, either not seeking by prayer a blessing upon thy government, or dealing hardly and passionately in thy government, as if thou hated them, rather then loved good things, or thy servants see thee doe contrary to that thou directs them; for if none of these, God will perswade them to be tractable and bend their hearts, or else know that he would have thee purge thy house of them, as David said and did his, of his said lewd servants; lest us God prospers a bad houshold for a good servant, so he curse a good houshold for a bad servant. Ministers excuses of the untractablenesse, and un∣willingnesse of their people which may happily come from their former negligence, or indiscretion; or if God doe not blesse his labours to them, his reward shall be never a whit the lesse, nor he lesse acceptable, so he doe his duty. Magistrates and Officers, that they shall be accounted busie, officious, and pragmaticall, and it may be when they are out of their office they shall have actions against them for this and that usage; they may happily be justly so accounted, because they follow and doe things in humour not in conscience. If they doe not, they neede not doubt of Gods pro∣tection, and of good successe, and should rather feare an action from God then men, besides the losse of the good they may have by doing it. But to all I say as she said to the Heathen King, doe me

justice, or else cease to be my King. So let them either doe the du∣ties of their places or else never take them, or speedily give them over and leave to be masters, &c. Or else they must know that if God will not justifie; he will condemne.

The law of truth was in his mouth.] He taught the truth and word of God, and nothing but that, and that wholly.

[Doctrine.] The Minister of God must deliver to his people, the law of truth, and it onely; onely the word of God and nothing else, Rev. 2.7. heare what the spirit saith.

The law of truth was in his mouth.] He taught the truth and no∣thing else but the truth, and the whole truth, all the truth not kee∣ping any thing from them.

[Doctrine.] The Minister must deliver to his people the whole truth of God, all his will and counsell whatsoever he hath commanded and revealed. Levit. 10.11. Deut. 5.27. Mat. 28.20. Acts 10.33. and 20.27.35.

[Reason 1] Because else he cannot be free from the blood of his flocke, that is, the perishing or slaughtering of them, sanguinis, i. caedis, saith Chrysostome, upon Acts 20.26. For if Paul be free from their blood and from their murther, because as he said Acts 20.26.27. I take you to record this day, that I am pure from the blood of all men. For I have kept nothing backe, but have shewed you all the counsell of God. Then will this by the contrary follow.

[Reason, 2] Because else they should not be faithfull neither to him that sent them, nor to them over whom they are set; for what fidelity can there be when for their owne pleasures or respects, they shall not deliver the whole he commanded, and might be profitable to them. 1 Cor. 4.2. And as for the rest, it is required of the disposers, that every one be found faithfull.

[Ʋse 1] This will crosse their opinion who affirme many things in the word, are unfit to be delivered and taught to the people, and are ready to scandall and stumble at it, when at any time they are. But if the Minister must deliver the whole truth, If Rom. 15.4. Whatsoever things are written aforetime are written for our learning, that we through patience, and comfort of the Scriptures might have hope. If Deuter. 29.29. The secret things belong to the Lord our God, but the things revealed belong unto us and to our children for ever, that we may doe all the words of this law. Why should they nor be taught? It is certaine that many things ought to be spoken wisely, discreetely, in their fit and due times; but yet all things must be delivered. That which Hierom counselled Laeta for her daughter, that the booke of Canticles she should read last of all the Scriptures, when without danger she might, lest in reading it in the first place, she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words. It may be a rule for all things of the like kind: for as Hilar.

Psa. 134. As an unskilfull man comming into a field abounding with wholsome hearbs, passes by all, as of no more use then the grasse; but a skilfull one otherwise: So of the Scriptures.* 1.14 And as Bernard; Why may I not draw a sweet and wholesome repast of the Spirit, out of the sterile and insipide letter, as grain from out the huskes, as the nut from out the shell, as the marrow from out the bone. And as Basil;* 1.15 All bread affoords nourishment for health; but of no use oft-times to the sicke or quea∣mish:* 1.16 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 o∣ther 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 E∣pistle where he specially handles those things, why should they not be taught, but with wise∣dome in their place. That which S. Chrysostome speaks in another case, we may apply to this:* 1.17 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, af∣ter words, then construction, and after all the matter. So is it here.

[Ʋse 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 Scrip∣tures, 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 study∣ing 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.

[Ʋse 3] To teach the hearers, that they must endevour by diligent hea∣ring, 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 one∣ly 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 com∣mendable part in them; they never taught errour nor deceived his people with lies.

[Doctrine.] The Minister of God must not corrupt the doctrine of religi∣on, nor teach any errour unto his people, whether touching know∣ledge 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 af∣faires, 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.

[Ʋse 1] This sheweth how farre the Priests of Popery are from being true and commendable Priests before the Lord, who deliver no∣thing

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 le∣gends, the false reports of lying and false Saints, their lying mira∣cles 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 par∣ticulars: This one thing may sufficiently prove that they have no meaning the people should be taught the truth, seeing it is mani∣fest they forbid their Priests to read such things as they may un∣derstand 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, be∣cause he hath more truly set down the truth, as we hold, and more largely then others have done: therfore none may read him with∣out 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 com∣mended 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, faithfull, religi∣ous and godly, that it might be pleasing and acceptable to God, and give him no cause of quarrelling and contending with him. Commended here. So Mat. 5.15.16. 1 Tim. 4.12. Tit. 2.7. 1 Pet. 5.3. The reproofs of all of corrupt lives and conversation in the old and new Testament prove this.

[Reason 1] Because they are ever to be neer unto the Lord his remembran∣cers for his people: Now they who must live ever with him, and should intreat him for others, they had need be such as he will like of and approve. They who are ever in Princes Courts nigh them, ought to be clad in white and fine apparrell: they who must commend the suites of others, had need be in favour and liking themselves.

[Reason 2] Because they must deliver his will to his people, preach his word and performe his ordinance; which lest they should make to be abhorred for their corruptions, as queasie and full stomackes will do meat, for the sluttishnesse of the Cook; and many the gifts of Princes, if the bringers be leprous, or have the pest; As the peo∣ple abhorred the sacrifice because of the wickednesse of Elies sonnes.

[Vse 1] To reprove the Priests, of Popery, who impropriate unto themselves to be the onely Priests and Ministers of God. To

which we may have enough to say out of Bellarmines defence of Iohn 23. lib. 4. de Pont. Rom. cap. 14. He was accused in the coun∣cell of Constance for denying the resurrection of the body, and e∣verlasting life. Bellarmines first answer is, that he is not bound to defend him; because he was not certainly and undoubtedly Pope: For at that time there were three Popes, Greg. 12. Benedict. 13. and Iohn 23. and whether was, could not be determined, they all had many and singular portions. (A monstrous body which had three heads or no head.) He answeres secondly, that he had no such ••••rour imputed to him for certaine: for, saith he, there were 53. Articles put up against him; but all touching his life and manners, and were proved by witnesse. And other Articles were objected without witnesse, whereof this was one. Then was he found faultie in his manners in 53. crimes. His third answer is, that this was onely proved against him by the tumour of the com∣mon people, who seeing Iohn of so dissolute a life, begun to think and to speak it abroad, that he beleeved neither eternall life, nor the resurrection of the body: for it had been unpossible he should have lived so, if he had been perswaded of either. Now if the head be thus, the whole body is sure no better, they so de∣pending upon him as they do. For to use Pintus similitude in I∣saiah, one of their owne against themselves. As in a fish, the head being corrupted and putrified, the whole body is corrupted: so saith he for a Common-wealth (I for their Church) when the principall is corrupted, the other must needs be: and he that would know whether the fish be corrupted, must behold the head which is first corrupted. So in this.

[Vse. 2] To admonish the Ministers, that if they would be accepted of God, they must walk faithfully before him, and with him have their conversations sincere, without hypocrisie, upright, without turning aside after the corruptions of the times. They must be as starres fixed in the firmament, that though the clouds be carried up and downe with the winde, yet the starres being lift above that region, should remain fixed, seeing God hath taken them into his owne tabernacle of heaven, as it were: therefore is it not enough for them to exceed others in knowledge, but they must also sur∣passe them in holinesse and pietie. They have or ought to have more knowledge, after that must be their piety and practise. They come neerer to God, they should be the liker to him: They are the guides of the people, they should go before them, and be not like to our shepheards which drive their flockes before them but like the shepheards of the Jewes, which went before their stocks, not like him that said, itc, but to him who said venite, how should they else prevaile with God for his people: or with the people for their God, when they make themselves unacceptable of God: yea, hatefull by their sinnes, and the offering of God and his ser∣vice

loathsome, and to be abhorred of the people for their cor∣ruptions. The Lord forbad to Aaron and all his for ever, strong drinke, Levit. 10.9. forbidding by it all excesse which might make them any wayes unfit for the service of God. The penalty is death; how shall they escape Gods judgements who are drun∣kards, deceivers, swearers, and such like?

This commendation given to the Priest, may teach also a gene∣rall instruction to all.

[Doctrine.] Every one that walketh with God, cleaveth to him in upright∣nesse, and his worship is acceptable in him.

Some Papists would hence gather, that a man may be perfect in this life: For out of this will follow, say they, that the high Priest was perfect. I answer, that if either they knew themselves, or knew the Scripture, they would never gather any such thing; for who knowes himselfe, and findes not himselfe at the best e∣state full of corruption? as Saint Paul did, Rom. 7. Or who knowes the Scripture; and can be ignorant, that he was never yet found since the fall of Adam, which had not his taint and cor∣ruption? Not the dearest Saint of God. And for the particu∣lar, Aaron the high Priest had his sin divers times: For he yeelded to the people to make a Calfe, Exod. 32. He are not the offering according to the Law, Levit. 10. And so transgressed, that God threatned and performed it, that he should not set foot in the land of Canaan, Num. 6.2. If this be so, then could he not be perfect.

[Object.] But how is it true, he had no iniquitie in his mouth? and Jam. 3.2. for in many things we sin all, if any man sin not in word, he is a perfect man, and able to bridle all the body.

[Answer.] It is true, if he sin not in his tongue at all; but no such thing is here given unto him, he is made found in his Doctrine, not in his whole speech. A man may be perfect in his place, but never in his person. Again I say, as there is a double justice, so there is a dou∣ble perfection: one legis, which hath all the points and parts of justice, and all the perfections of all parts which some call, Perfe∣ctio graduum obedientiae, which was never in any but Christ, and Adam for a while. Another Evangelii, which hath all the parts of true justice, but it wants the perfection of those parts. As a childe hath all the parts of a true man in the infancie, though it want perfection of stature, and tallnesse, and strength, which is called of some, Perfectio partium, because all are there in truth; which is nothing else but the conversion of a sinner, with a pur∣pose, will and endevour, with integritie and sincerity to please God according to all his commandments. And thus was Iob just and perfect, Noah, Zachary and Elizabeth, &c.

He walked with me in peace and equity.] Therefore in peace; be∣cause in equity, being upright in his conversation, he had peace with God, and peace with himselfe.

[Doctrine.]

They who walke uprightly, and walke with God in equity and righteousnesse, they, and they onely walk in peace, shall have true inward peace with God and themselves. To this purpose is that of Isaiah 54.13. Psal. 119.165. Joh. 14.27. and 10.33. Phil. 4.5.6.7. è contra Isai. 57.20.21.

[Reason 1] Because he is justified, that his uprightnesse and sanctification sheweth: for it proceedeth from justification,* 1.18 as fruit from the life of a tree. Now he that is justified, and he onely, hath true inward peace, Rom. 5.1.

[Reason 2] He that walkes not uprightly, can have no assurance of his justi∣fication, and so remission of his sinnes, and so no peace and quiet∣nesse. A sinner is as a debter sued to judgement.

And did turn many away from iniquity.] The fourth thing com∣mended in him, that he laboured so diligently, and so effectually, and walked so carefully, that many who were borne and bred in sinne and iniquity, and continued in it as slaves of Satan, were tur∣ned from it to God and godlinesse.

[Doctrine.] The Minister of God must and ought to turne many from sinne and Satan, to God & godlinesse; that is, he ought so to teach, so to labour, and so to walke, that by the blessing of God upon his en∣deavours, many may be gained to God out of the bondage of sin and Satan, be called and converted unto God. This is given unto the Word, Psal. 19.7. in the Ministers preaching of it, Rom. 10.14. Isai. 49.5. Ezek. 3, 17, &c. and 33.7. &c. Matth. 28.19. Acts 18.9.10. 2 Tim. 2.24.25.26.

[Reason 1] Because he shall be free from their bloud and perishing, not one∣ly if he convert, but if he so labour as they may be converted, though they never be: for it not being in his power to work upon the heart, and to alter it, if he do what he can by all meanes to the outward man, he is free; else he must be culpable and guilty of his perishing. If in Ezekiels parable, Chap. 33. a watchman set up of themselves, shall answer for their bodies, if they perish for want of warning; what shall he do that is set up of God?

[Reason 2,] Because if God do make his labour effectuall, his honour shall be the more. I cannot say as Chrysost. Non minus praemii, if hee come without them, he shall not lose his labour, but lesse sure, be∣cause of that, Dan. 12.3. And they that bee wise shall shine as the brightnesse of the firmament: and they that turne many to righteous∣nesse, shall shine as the starres for ever and ever.

[Vse 1] This reproveth and condemneth all Preachers and Ministers, who do not labour so in doctrine, and live so in practise, that men may be converted to God from iniquity; but by negligence and corruption, suffer men to remaine still in their sinnes: yea, harden them in their iniquities. They are farre from their dutie, and farre unlike to these Priests, who were thus approved and commended of God.

[Ʋse 2]

To teach all Ministers so to preach, and so to live, that they may convert men to God, and turne them from iniquity: They must exhort, improve, and rebuke with all meeknesse, long-suffe∣ring, constancie and courage, that there may be nothing wanting in them, why they should not be turned. This is his dutie, and he that is a Priest, and rebukes not delinquents, he forsakes the of∣fice of a Priest. In the doing of it faithfully, he may well expect a blessing from God; because of that Isaiah 55.10.11. Surely, as the raine commeth downe, and the snow from heaven, and retur∣neth not thither, but watereth the earth; and maketh it to bring forth and bud, that it might give seed to the sower, and bread to him that eateth: so shal my word be, that goeth out of my mouth: it shall not returne unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I send it: And if he doe waste himselfe, hazard his life, and spend his strength, and gain but one, or few, it will be the recompence of his labour. The Captaine that redeems and recovers but one captive, whose free∣dome is desired by his Prince, shall not lose his reward, though he shall have greater that recovers more. So in this. Dan. 12.3. And if God do not blesse his labours, yet if he be not wanting in his dutie, care and endeavour, but be found wise and faithfull, he shall be rewarded. Isai. 49.5. And now, saith the Lord that for∣med me from the womb to be his servant, that I may bring Iacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.

[Ʋse 3] This may teach us why the Ministery of the Word, and the Ministers of it, are so harsh and so unacceptable unto most men, if they be faithfull, and will seeke by all means to convert men to God; because they must turne them from their sin, separate them and their iniquities, which they love so dearly, as Micha 6.7. Sin is either naturall, or by custome, or both; naturall diseases are al∣most incurable, and no lesse diseases that grow into a custome, which is another nature: And the Physitian that should go a∣bout to cure these against a mans will, should have little thanke for his paines, and be not greatly welcome, when such things cannot be removed without most sharp and bitter medicines, great paine and griefe: So in this. And here is the cause why many a mans ministery at the first comming to a place, is very ac∣ceptable for a while, because he speakes things good and whole∣some, but somewhat generally, because he knowes not the state of his flocke and people: but after he hath lived some yeares, and sees their sinnes, and begins to speake home unto them; then is he unacceptable, because he would part them and their sins. As that Minister that should perswade a divorce betwixt a man & his wife which he loves most dearly, should never be welcome to his house or company: so in this. It may be it is but the same he hath

often spoke of before, but then it was borne; because they pro∣bably conjectured, he meant not them, but when he hath been a while with them: that it is like he may know them to be guilty of that sinne, though happily, and ten to one, he did not, then is it tolerable, because they thinke he would separate them and their beloved sinne, their profitable and delightfull sinne. All the while he will preach peace and comfortable things to them, and bring the word of reconciliation, and tell them of Gods love, and Gods mercie, and that he is sent to wooe them to be married to God: all that while he shall be kindly welcome. As he that should sue for a Prince, to win the love of a woman to him, all the while he tells of his honour and riches, and beauty, and such things, he shall be kindly welcome: but if he come to tell her, that she must separate her selfe from some place and company she loves well, and change her manners, and forsake her friends and fathers house; he shall finde his entertainment, both for usage and countenance, changed: So in this. Which makes oftentimes Ministers, if they be not the more faithfull, grow cold and carelesse, and so fall into many grievous sins.

And turne many from iniquity.] In themselves, and of them∣selves by nature, they were in iniquity, carnall, and sold under sinne, Rom. 7. till the Minister by the word brings them out of it, and turnes them to God from sinne, and makes them his.

[Doctrine 1] No man naturally is Gods, but a slave to sinne and Satan, till he be turned and converted by the preaching of the Word, and work of the Ministerie.

[Doctrine 2] Turne from iniquity.] Their conversion to God, and their cal∣ling, is thus noted, By turning from iniquitie. To note this un∣to us:

Those who are truly called and converted, are turned from their sinne and corruption; that is, washed cleansed and purged from them, 1 Cor. 6.11.

VERS. VII.

For the Priests lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.

FOr the Priests lips.] In this verse is the reason of the precedent duties required in others, and commended in those with whom God made his covenant at first, generally commanding a duty of the Priest, or a double dutie, because by knowledge and law some understand two severall things. It depends upon the former thus:

These things he ought to do: for he ought to be a man of know∣ledge, &c. Some read them, Doth preserve, in the present tense; but commonly it is read in the future: Not to note out a promise, as if the Priests lips should never erre, but should be so kept, that he might not erre. But it is a commandement, shewing how he ought to be qualified.

Shall keep.] It is not, saith S. Hierom, shall bring forth, or pro∣duce: for that was spoken before; but shall keep, that he may speak it and produce it in time, and may give his fellow servants their portion in due time. Some take knowledge here for the un∣derstanding of the spirituall and heavenly mysteries, as the Law after, for the rule of the composing of their manners and actions: And these are said to be the Priests, because they must study the bookes of divine wisedome, by which they become more wise and more learned then the rest of the people.

And they should seek the Law at his mouth.] That is, they ought to require from his mouth who ought to teach it them, Levit. 10.9.10.11. 1 Tim. 3. Tit. 1. The Law, saith Bernard lib. 2. de Con∣sid. Non nugas profecto, vel fabulas: Not toyes and fables. S. Cy∣ril, Ait nomine legis contineri omnium ad bene vivendum necessa∣riorum cognitionem.

For he is the Messenger of the Lord] This is a reason for con∣firmation of the former; he must be a man of wisedome and knowledge, because he is one God hath made choyce of, to be his messenger to carry and declare his will unto his people: He is called Angelus, not that he was so by nature, but by office.

In the verse we observe two things, two duties, and one reason inforcing both. The first is the Ministers duty, he must be a man of knowledge, learning and understanding.

[Doctrine.] The Minister of God, he that is to go in and out before Gods people, ought to be a man of learning, knowledge, and understan∣ding in the word of God, and of the mysteries there delivered. It is so here commanded. This Elisha knew well, therefore 2 King. 2.9. he asked a double portion of Elijahs spirit. Matth. 13.52. Every Scribe which is taught unto the kingdome of hea∣ven, is like unto an housholder, which bringeth forth out of his treasure, things both new and old. Therefore are they compared to starres, Rev. 2.1. Made the light of the world, Matth. 5.14. To prove that starres should have light, that the eye should have sight, were needlesse: for all know and will confesse it, Tit. 1.9. Gods stewards, of whom as they must be faithfull, 1 Cor. 4.2. so also skilfull, seeing he hath the keyes of the kingdome of hea∣ven Haggai 1.13. he is the Lords messenger. 2 Cor. 5.20. in Gods stead.

[Reason 1] Because he is Gods messenger, as Paul, 1 Cor. 5.20. Gods Em∣bassadour; now necessarily it followes, that the Messenger and

Embassadour of a Prince should know and understand his Masters will, what he is to speake and to deliver in the name of him that sent, to those to whom he was sent: so in this.

[Reason, 2] Because he ought to instruct the ignorant, to strengthen the weake, to exhort and excite the slow and cold, to confirme the truth, to confute errour, and improve them that speake against the truth, being every way both able and apt to teach, as the tenor of the Epistles to Timothy and Titus do run.

But this cannot be done, except he be a man of knowledge and understanding of the word.

[Ʋse 1] This admonisheth all those, who are by God and Man, God and his Church, put in trust, and credited with the choyce and e∣lection of fit men for this calling and function, that they impose not hands upon any, neither admit any to this place, but such as are able men, such as after triall & examination are found fit and sufficient for it. If they lay their hands suddenly and foolishly upon any, they shall be partakers of their sinnes, and not be pure, as 1 Tim. 5.22. And where sinne cleaves to the hand, the rod and judgement will be upon the backe. The Generall that for his proper gaine, or private respects, shall admit Captaines and Co∣lonels, and Marshals, for the leading of severall Bands,* 1.19 which have no skill in Warre and Marshall affaires, that when the field is to be fought, are not able to lead their bands & to go in and out before them, can never answer it to their Prince if it he known, that this is the cause why the Battel succeeds so badly, why so ma∣ny perished and the enemy gathered ground upon him. So in this. I thinke too many may say of those whom they have ordained, as Marcianus said, when he heard how Sabbatius demeaned himselfe whom he had ordained a Presbyter, It had been better he had layd his hands upon thornes, then by the imposition of his hands to have de∣signed Sabbatius to the degree of a Presbyter.

[Ʋse 2] This reproveth those who thinke any body sufficient for the Ministery: As corrupt Patrons and Parents and such like; ungod∣ly Patrons to enrich themselves, and better their state and portion, thinke any body sufficient to discharge, if he can change Peters voyce, Acts 3.6. Silver and gold have I store; or if he want that, if he can part stakes, and divide it, take thirds, or stand to his courtesie, though he have not a whit of Elisha's spirit, nor any knowledge in his lips; such a one, if they may be judges, there is none to him, as David said of Goliahs sword, and more fit then one that hath Elisha's double spirit doubled upon him, and will looke as he may to have that which God hath given him. If we will make them judges, either the Apostle Paul forgot himselfe, or the Printer, by negligence left out a word, 2 Corinth. 2.16. for it should be, Who is not sufficient for these things? But these Iero∣boams, which bring in Ministers of the lower sort of the people;

because they fill the hand, shall have Ieroboams punishment, 1 Kings 13.33.34.* 1.20 Like to these are carnall parents, who bring up their children onely so farre as they may be capable by the law of a living; but care not for other sufficiencie: onely perhaps for credit and complement sake, that they be able now and then to make a Sermon in some place of honour and fame: And they will provide and purchase livings and benefices for them, and thrust them into them. To these, and their like, I may apply that, Dan. 1.10. And to these may I adjoyne those Ministers which them∣selves having knowledge, yet I know not out of what corruption it commeth, they thinke a few men of learning is enough. If a few Parishes in a Citie or Countrey have learned men and prea∣chers, as if all Ministers should not be men of knowledge.

[Vse 3] To reprove all Ministers who are ignorant, whose lips have not knowledge; who though they should be good Scribes, yet are as ignorant of the word of God, as Samuel was in his childhood of the voyce of God, 1 Sam. 3.4. So unable are they for that place. Like to Balaam, Num. 22. that though God forbad him, yet for gain he would needs go: So these, for the wages of iniquitie, when as God by denying them gifts, hath said, Go not, yet they will threap kindnesse of him, and will go. As Ahimaaz, 2 Sam. 18.23. that would needs run to carry the King newes from the Campe; but when he came he knew nothing: So these, needs must they be Ministers of the Gospel, Messengers of glad tidings, such as will carry newes from the King to the Campe: but when they come to tell their message, they know nothing, no more, or often not so much as many of their flockes, as Hosea 4.4.

[Vse 4] To admonish every man how he takes this calling upon him, that he finde in himselfe some competent sufficiencie for it, not to be perswaded by friends, drawn by others, not thinking it is enough, when he hath the calling of the Church: for he must be a man of knowledge. These things may increase other mens sinnes, but not lessen his owne; for he must be accepted by that is in him: therfore must he be studious, and of some competent parts before, and still continue in reading, and looke to learning, as 1 Tim. 4.13.16. For he shall finde himselfe still bound to study, and to have need of it daily, for so great a worke to finde out knowledge for his people, the Word being so deep as it is, Bernard.

[Object.] Whether if he have not gifts, not knowledge, is he a Minister or not.

[Answer.] He is, though not such as he should; as he is a Minister which is corrupt and lewd, though not as he should.

From these words some of our Papists do gather that the Priests could not erre; and so by consequent not now the Bishops, nor a Councel. The reason is, because this is a promise, and God keeps his promises.

* 1.21 To this I answer: It is no promise, but a commandment, shewing what manner of man a Minister ought to bee: The same which the next sentence is.

Againe, I affirme, that if it be a pro∣mise, it is generall: for the reason is gene∣rall to all, yea and particular to every one. But the Scripture is manifest, that both particular Priests, and generall Councels of Priests have erred. In general are these, Isaiah 59.10. Jerem. 6.13. and 14.14. which places shew, that the most of the Priests and Prophets were then corrupt. Now if there should have been a Coun∣cell gathered of these, what good might be hoped for from them, by going to the Councell; they might have changed their places, but not their mindes; they would have been the same in a Councell they were at home. Besides, is it not mani∣fest, that Councels have erred? 1 Kings 22. But Bellarmine happily will answere, they were a Councell of Prophets, not Priests, gathered by the King, not the high Priest. Then see a Councel of Priests ga∣thered by the high Priest erring, John 9.22. and 11.53. and Mark 14.64. But Bel∣larmine will say, that a Councell of the Jewes lawfully called before Christ, could not erre; but he being come, they might. The ground must be, because they are not Priests, neither the high Priest; but this is false: for the Priestood of Aaron was not abolished till Christ became a Priest, which was not till his sacrifice: for if they had been, then had he sinned in communica∣ting with them. And if this were so, it were marvell how the Rhemists, and the generall Popish argument will hold, who by the example of Caiaphas, Joh. 11.49. proves, that the Pope can∣not erre, though he be wicked: for if he were not a high Priest, then holds not this argument; but he was a high Priest, and they all Priests, and yet they erred, and so may it erre. More ingeni∣ously deale Hosius and Canus, affirming, the Councell did pro∣nounce a right sentence, when they condemned Christ of blas∣phemy, that they might establish this, a Councell cannot erre.

And they should seek the Law at his mouth.] The commandment touching the people, shewing what they ought to do.

[Doctrine.] The people of God, and they who be of his Church, must

heare and receive the word of God at the mouth of the Ministers. It is not spoken exclusively, as if these must onely heare from the Minister, and not to read themselves: for that is commanded, Joh. 5.39. but principally they must heare it from him, and ordinari∣ly when he speaketh the Word, they must not withdraw them∣selves, but must heare. This is the order God hath ordained in his Church: This is that is commanded here: so Hag. 2.12. so Jam. 1.16. Isaiah 2.3. To Gods house to heare and be taught, there speake the Ministers, Heb. 13.17. Then must they be heard.

[Reason 1] Because they are begotten and borne againe of the seed of the Word; but that not by their owne private reading, but from the preaching of the Ministers, 1 Pet. 1.23.25. They are the sonnes of God by faith, Gal. 3.26. But faith is not to be had ordinarily, but by hearing, Rom. 10.14.15.17.

[Reason 2,] Because, as Chrysostome, Hom. 11 ad pop. Antioch. Se quisque per scipsum non facile emendare potest. Men are so partiall in judge∣ment, so perverse in affection, oftentimes blinded by one meanes or another, they see not what is fit for them, and if any thing dis∣like them, not willing to take it to them, then had they need of another.

[Vse 1] This will convince of sinne all those who hold either in opinion or practice, no such necessity of resorting to the publicke Congre∣gations, where the Law is to be had from the mouth of the Mini∣sters: for if it be a duty that they should, then must it be a sinne to thinke they ought not, and to withdraw themselves from it; con∣temning the ministery of the Word, being the ordinance of God, by which he would teach them the Law. Their pretences they hold forth in their defence, are vaine: First, they can read at home, and it may be, better Sermons then he they should heare, can preach any. Let me grant them they can; yet followes it not they will: for he that accounts little of Gods publicke ordinance, will hardly performe any such private dutie, mans nature being more apt to publicke then private duties. But say they can, and will, and doe it, yet is it faultie, because it is crosse to Gods commandment, who could as well have commanded private at that time, as pub∣licke. And though it be in it selfe good, yet being out of it fit time, it is evill. It is good and lawfull for a man to follow his cal∣ling, or to build Churches, or to get in his harvest; or to recreate himselfe in their times; but to do these upon the Lords day, is evill. As in the body the bloud, that is the continent of life, is good, so it be in the proper vessels, the veines: but if out, it is hurt∣full, and breeds putrifactions and diseases. And as all the mem∣bers are good in their proper place, but one in another is mon∣strous, and hurtfull, as the finger upon the hand, and in the eye: so it is of these things. Againe, what is this, but to crosse the ordi∣nance of God? What is it else but to chalenge more wisedome

to themselves, then God hath, who hath commanded it, who hath given Pastors and Teachers to the Church, who hath bid them preach in season and out of season.

Secondly, they are begotten already, therefore they need not heare. Nay, they are therefore not begotten, because they think it needlesse. For there cannot be life, but ther ••ill be a desire of food. They cannot be Gods, but they have his Spirit; and where his Spirit is, there cannot be contempt of his or∣dinance: but it argues they have not his Spirit, nor are not be∣gotten.

Thirdly, you cannot prove we ought to heare so often. Thou must learne and heare from him the whole Law of God, which cannot be heard in a mans life in so seldome hearing, as they can bee content onely to hear, and much lesse learned. If they must heare out of season, then oftner then they would, or do. But shall I tell you the true cause of this refusall? It is either pride of heart, whereby they are puffed up with their owne knowledge, and condition, and thinke they know as much and need no more, and are, as the speech is, as well as meat can make them; which is plain hypocrisie: or it is pride of state, when they are puffed up with their wealth and state, and thinke it enough for the poore to receive the Gospell, and presse upon it. It is not for their state and worship to be over attendant, to strive and thirst after the Word, they come more to honour the Word, or to be well thought of by men, then for any good they look to receive by it; which is a spice of Atheisme: or it is because of the guilt of their conscien∣ces, who finde the galling of the Word, who thinke if they should continually heare it, they should have no quietnesse in themselves at all, when they can hardly quiet themselves that heare so sel∣dome, which is carnall security; or else he that hath them in a snare at his will, is afraid to lose them: And when he findes that one Sermon makes Agrippa almost a Christian, he is afraid of a constant hearing, lest they should become Christians altogether, and he be cast out, knowing the Preacher is the power of sal∣vation.

[Ʋse 2] To teach every one to make conscience of this duty, to heare and receive the word of God at the mouth of his Ministers in the publicke assemblies; it is the commandment of God, he that ma∣keth not conscience of this duty, maketh not conscience of any: For he that maketh no conscience of all knowne duties, maketh none of any. Therfore should we be glad with David, to go into the house of God, so shall we subscribe to the wisedome of God, who hath so ordained, and given men gifts, not in vaine, not for themselves, when as little would save them, but as tears to the mo∣ther, and Art to the Bee to make hony, &c. so shall we be begot∣ten of God, to be sonnes, or reformed of God to be holy sonnes,

or repaired by God, who decay in minde as well as in body, and had need of continuall instruction as of daily eating. For our work is not like others, saith Saint Chrysostome, who finde it as they left it.

They should seek the Law.] This is the commandment touching the people, that they must receive the Law from the Ministers mouth; and not onely receive it, but seeke or require it, as it were exact it, as men do for their due, or as servants require their portion from the Steward when he was slack in giving.

[Doctrine.] The people must not onely heare and receive the word of God at the mouth of the Ministers, but they must seek it, and require it; seeke it with earnestnesse, and fervent desire: So here: and to the same purpose is that, when the Spirit speakes of buying the truth, Prov. 23.23. and Isaiah 55.1. And hence are the compari∣sons when it made as milke and men as new borne Babes, 1 Pet. 2. when it is compared to gold, Rev. 2.18. to a treasure, and men to purchasers, Matth. 13.44. to pearles, and men to Merchants, vers. 45.46.

[Reason 1] Because it is that which will make men rich spiritually with riches of faith and pietie, and such like: which had, will enrich men, will they seek very earnestly.

[Reason 2,] Because here Christ, and with him eternall life and all happi∣nesse, is to be found, and no where else, Joh. 5.39. Search the Scriptures: for in them ye think to have eternall life; and they are they which testifie of me. Rom. 10.6.7.8. Hence Joh. 6.67.68. Jesus said to the twelve, Will ye also go away? Peter answered, Lord, to whom shall we goe? Thou hast the words of eternall life. Hence the Gospell is, The grace of God bringing salvation, Tit. 2.11.

[Reason 3] Because without this, whatsoever a man hath else, whatsoever state and condition he is in, better or worse, health or sicknesse, &c. he can use no state well: for the blessings of God, 1 Tim. 4.5. are sanctified by the Word.

[Vse.] To convince of sinne all such, as though they heare, yet seeke not, nor desire it, have no fervent affection to it.

The Law.] That is, the simple and plaine words of God, not trifles, and fables, and other vanities of wit, but the whole Law, whatsoever he is bound to deliver.

[Doctrine.] The people ought to heare and receive, to seeke and desire the Law, the pure Law, and the whole Law from the Ministers. As before, the Minister ought to deliver all: so here they must affect and receive all. So is it here; and to the same purpose is that, Isai. 1.3. For the whole Law is his way. This is proved, Deut. 5.27. Matth. 28.20. 1 Thess. 5.20.21. Heb. 6.1.2. This by the con∣trary, Matth. 2.11. 2. Tim. 3.4.

[Reason 1] Because they are his people, servants, children, spouse, all

which requires they should heare and affect his words, his lawes, his will and his precepts, and them all.

[Reason, 2] Because the whole is either concerning God or themselves; God, as it setteth forth his wisedome, power, justice, mercie, and so forth: Themselves, as it offers mercy, or threatneth judgement, as it reproveth evill, or promiseth good.

[Ʋse 1] This will serve to reprove many, and to convince severall men of severall corruptions, some in one sinne, and some in another, who will heare, and seeme to desire the Law out of the Ministers mouth, but not the whole. There are some who thinke many things needlesse to be knowne and heard, many things not fit to be taught, as before v. 6. Besides that was then sayd, I say, let them see if this be not to check the wisedome of God, who hath written both, and preserved the whole to the Church; and if pride did not transport them beyond themselves, it could not be they should be so affected. As wisedome would teach them that many things are necessary, though not the present profit of them appeare. For as in instruments onely the strings sound, yet are there other things in the whole body, as that whereunto they are tied, the bridge, the pinnes, which help the musicke: so in the Prophets, though all be not prophesies, yet they are things to which these are tied and illustrated. Aug de Civ. D. lib. 16.2. And some∣times for those things which signifie something, are those things which signifie nothing added. As the ground is onely plowed and rent up by the plow share, yet that this may be, other parts of the plow are necessary. And humility, if they had any, would teach to suspect their owne wisedome, in not seeing the use and end, the profit and fitnesse of things, rather then questioning and reasoning against God. Others can be content to heare all plea∣sant things, as the promises and mercies of God, but judgements and reproofes, threats and checks, that they cannot brooke; like unto those, who in medicines affect onely the smell or trimnesse, or gaynesse of them, as pills rouled in gold, but cannot away with the force of purging and preserving. And see not that a great com∣pany more go to hell by presuming in their lives, then by despai∣ring at their deaths. Some can willingly heare that which con∣cernes other men, and their sinnes, their lives and manners, but nothing touching themselves at all, and their owne sinnes: As men can willingly abide to heare of other mens deaths; but cannot a∣bide to heare of their owne. Oftentimes they will make the Mi∣nister to beleeve as they did, Jerem. 42.5.6.7. Then they said to Ieremiah, The Lord be a witnesse of truth and faith between us, if we do not even according to all things for the which the Lord thy God shall send thee to us, whether it be good or evill, we will obey the voyce of the Lord God, to whom we send thee, that it may be well with us, when we obey the voyce of the Lord our

God. But when he shall declare unto them the will of God, that crosseth their affections, they will entertaine him and answer, as Chap. 43.2. Thou speakest falsly, the Lord hath not sent thee to say thus. These and such like are here reproved and convinced of the breach of this duty, that they receive not, nor desire the Law of God.

[Vse 2] To admonish every one to labour for hearts willing and desi∣rous to receive the whole law and word of God, as he shall put it into the mouthes of the Ministers to dispose it unto them, what∣soever it may be, whether it be pleasant or crossing: For if men deale so with their Physitians, submit themselves to their pre∣scripts, though often they be unpleasant, because they are perswa∣ded of their wisedome, and that they worke all by Art; and yet may they sometimes erre, how much more unto all that which God hath spoken and prescribed, when they may well know they cannot erre, judging of such thoughts, as esteemeth any thing su∣perflous or unfit, any thing difficult or too deep for them to looke into, as suggestions of Satan, and their owne corruption, and not rising from Gods Spirit, condemning in themselves all such thoughts as gain-say the Word, and any part of it delivered unto them, as unloyall to their Prince and Master, Father and Husband, yea censuring all such affections as gain-say and repine at the Word, which toucheth them to the quicke, and their particular sinnes and corruptions, as fearfull fore-runners of some dange∣rous fall and back-sliding; specially when in former times they could endure as much as that, and happily more, to be spoken un∣to them, or were such as condemned other men for spurning when they were touched. And indeed it is fearfull: for it argues, he was either an hypocrite before, or else by reason of some security and carelesnesse over his own spirituall estate, he is fallen into a spiritu∣all disease and some sins he had not before; and refusing the re∣medies or the bitter potion which should recover him, he must needs putrifie more. The body that is sicke, and the part that is wounded, if either the remedy be rejected, or the salve be pulled off when it is applied, will doubtlesse grow worse. As he that is sore sicke, and grievously wounded, gives hope of his recovery, while he will submit himselfe to his Physitian, and take whatso∣ever he prescribes him: but he that is but a little ill, and refuseth to hearken or receive any thing, gives no hope at all, though his hurt be the lesse: So in this. Therefore men who would save themselves, must receive the whole: They who will shew them∣selves dutifull and loyall, either his spouse or children must be content to be reproved and chid, when they have given cause, and never love the lesse, as well as cherished. And it is a good signe of a good heart, that likes his Ministery best, which will reprove and chide him, and not his that will sooth and flatter him.

For he is the Messenger of the Lord.] The reason of the for∣mer: The Priest is Gods Messenger, therefore must he be such and such.

[Doctrine.] The Lord he useth the ministery of man in revealing his will to his people, Rev. 3.14.

VERS. VIII.

But yee are gone out of the way: yee have caused many to fall by the Law: yee have broken the covenant of Levi, saith the Lord of hosts.

BVt yee are gone out of the way.] Or, Yee have departed from that way. The second part of this dissimilitude followes now in this and the next verse, which containes their degenerating, and so their corruption, vers. 8. and the iteration of the judgement, vers. 9. And in the 8. verse there are three corruptions, these Priests be chalenged withall, wherein they are most unlike to the former Priests. You are gone out of that way: that is, from the piety and faithfulnesse of those Priests who lived in the first age, and with whom I made the covenant at first. They neither swarved from that rule, but you have forsaken and contemned my law, and fol∣lowed your owne devices, and sought your selves and the establi∣shing of your dignity more then my glory, and have sought how to make a gaine to your selves of my worship: You have done this who have the same place, enjoy the same priviledges, have the same portion of tythes and offerings they had.

Yee have caused many to fall by the Law:] the second diffe∣rence and dissimilitude: That whereas the former Priests by their care and diligence in their places, recovered and caused many to returne from their sinnes, and the breaches of the Law, and to walk uprightly by it: They on the contrary, by their defect and want in teaching, and their passing over their sinnes as if they saw them not, that they might purchase grace, and procure commoditie to themselves. As also by their wicked example they were the cause of the fall of many; that is, that many have sinned, and were not punished, as the word sometime signifies. By the Law, is not meant, as if they did so teach and temper the Law as sometime the Priests did, in giving liberty by it to sinne, as to hate their ene∣mies, to lust and covet, so nothing were outwardly acted: but that they caused many to stumble and go contrary to the Law.

Yee have broken the covenant of Levi.] The third difference: They kept my covenant and were faithfull, and I performed whatsoever I promised to them; but you have broken covenant; & gone cleane contrary to the agreement which passed betwixt me

and your predecessours in whose loynes you were, and who made the covenant for you; and so by your iniquities have caused me not to performe to you peace, plenty and prosperity, with length of dayes. From the generall I observe this:

[Doctrine.] Men, of what sort and condition soever they be, ought to imi∣tate and follow the vertue, pietie, and faith of their predecessours, whether they were in place, nature, or age. And on the contra∣ry, it is a great wickednesse and shame to degenerate from their pietie and vertue, to be unlike unto them. Therefore reproves our Prophet these Priests. To this purpose is that Heb. 6.12. and 13.7. and 12.1. inferred upon the 11. and Jam. 5.11. Hence was the commendations of Iehosaphat, 1 King. 22.43. and of Iosiah, 2 King. 22.2. On the contrary, it was reproved in Iehoram, 2 Chron. 21.12. and in the Jewes, Joh. 8.39.

[Reason 1] Because God hath therefore written these; he hath written not that they should be knowne as matter of story, to be made for de∣light or speech onely; but for matter of life and conversation: thereby teaching us what to do in others whose memory is new and fresh, that God may have his end.

[Reason, 2] Because it will not profit them to have descended from, or suc∣ceeded such: for as he said of Nobility, what profiteth it a chan∣nell or river, flowing from a pure and wholesome spring, if it be corrupt and defiled? Nay, it will the more condemne them, as we may well gather from that, Matth. 12.41.42.

[Ʋse 1] Then are they justly reproved, who talk of doing as their fore∣fathers have done, being neither willing nor able to examine what they did, good or evill; but is all one to them, so they did it before them. Such as our ignorant Papists be, who imitate not the faith, but the infidelity and errours of their fathers; not their vertues and pietie, but their vices and prophanenesse, their liberty and licenciousnesse. No man will condemne their follow∣ing of that is good in them, or rather that which had but the shew of goodnesse in them; as their workes which were good for the outward act, though not otherwise, their workes of mercie and liberality, their zeale, fervencie, and diligence in prayer, though their prayers not to be imitated; as a man may imitate the dili∣gence and watchfulnesse of a thiefe, but not his theft: the provi∣dence of a bad Steward, but not his corruption. But to imitate a∣ny thing they have done, without choyce of their good, is that which is justly condemned: For if the Apostle must not, nor will not be otherwise followed, then 1 Corinth. 11.1. as he followes Christ. If the Prophet forbid us to follow our fathers, if they are condemned for following their fore-fathers, as did all the Kings of Israel. If that be the commendations of Iehosaphat, 2 Chro. 17.3. that he walked in the first way of his father David, and not that he imitated him in all things. Is it approveable to follow those

who are farre inferiour to him in all things? Nay, it is that which shall improve their sin, and inhance their punishment, as Isai. 14.21. with 65.7.

[Vse 2] To provoke us to read the Scriptures, where we may see the truth, and patience, and piety of our most holy predecessors, and when wee see them, to provoke our selves to imitate them, and to uphold our selves in right paths by them, Heb. 12.1.

But yee are gone out of the way.] They had erred from the truth and good wayes of their predecessors.

[Doctrine.] The Rulers, Governours, and Ministers of the Church may erre, both in matter of doctrine, and of Gods worship. Let us look into the booke of God, and we shall finde this true, not in some one or two, but in the greatest part of them; yea all, for ought we know. First, these things were fore-told: for though the people bragged, Jer. 18.18. The Law should not perish from the Priest, nor counsell from the wise: God threatned the farre contra∣ry, Ezek. 7.26. and Micha. 3.6. That the Sunne should go downe o∣ver the Priest. And see the event of this, Isa. 56.10. Zephan. 3.4. Jerem. 6.13. and 23.13. But this was in Israel onely: yea, see it in Judah, Jerem 23.14.16. and not in Prophets onely but Priests, 2 Chron. 36.14.

[Reason 1] Because their knowledge, be it never so great, is but in part, and imperfect, 1 Cor. 13.9. Now they who are ignorant in part,* 1.22 may erre in some things. Ignorantia erroris matter. Bernard ad Cant. nisi ignorando errare non potest. August. Enchirid. Seeing all men are in part ignorant, then they may erre; yea the Priest, Heb. 5.2.

[Reason 2] Because they are but in part sanctified, and every man hath some part of the old man in him, as Saint Paul, 2 Cor. 11.5. who had gone as farre as any other, confesseth of himselfe, Philip. 3.12.13. Rom. 7.17.24 Therefore may they in part strive against their owne judgement, and be drawne by temptation to defend errour. Sometime against their owne conscience: for though errour in judgement, arise ever of ignorance; yet errour in act, as in teaching, in defending and maintaining of error, is joyned often with know∣ledge, and ariseth not out of ignorance, but want of grace and san∣ctification.

[Reason 3] Because the promise of incessant assistance, and infallible gui∣dance, was never made to any but to the Apostles; because they were to plant Churches where there never had any been before, and to establish a new forme of Church government and worship of God, never used or heard of before, therefore to them; John 14.26. and 16.13. which was not a perfect and absolute illumi∣nation which the Apostle professeth he had not, 1 Cor. 13.9. but an infallible suggestion of things as occasion required: Which is understood not of things that were expedient for them to know as

Christians nor as teachers, which they had already but as Apo∣stles. 1. To be planters of new Churchs, and new government. Now that this was promised to them onely, I prove, for it is ad∣ded, he will shew you the things to come; a priviledge that no Pope or Patriarch ever durst challenge; and if not this will passe by vertue of that promise, why the other, when they are both in one and the same promise: therefore it was to them alone; yea not so much as the extraordinary Prophets of the old Testament, had it either promised or performed, as Greg. super 1 Reg. 3.8. obser∣veth: for they had not the Spirit extraordinarily alwayes infalli∣bly guiding them, save when they came with some speciall mes∣sage from God, which is manifest by the errour of Nathan, when he was out of his message, 2 Sam. 7.3. And of him that was de∣luded by the false Prophet after he had done his message to Iero∣boam, and made to transgresse the commandment of the Lord, 1 King. 13.2.18. and 19. which he would not have done if he had not been deceived: for before he would not do it for all the Kings offer, vers. 7.8. and in Jer. cap. 42.4.7.

[Vse.] This serves to confute the doctrine of Popery, who hold, that the Church cannot erre, nor a Councell, which is the represen∣tative Church; but they have brought it to a narrower scantling: for the question is wholly about one, for whatsoever they talke of Church or Councels, it commeth in conclusion all home to the Pope, he it is alone that cannot erre: For the Church, they grant that any particular Church in the world may erre, save the Church of Rome; & that too, if the Pope should translate his Sea from Rome, as Peter did from Antioch thither, Bell. de Pont. Rom. 4.4. For Councels, that a generall Councel may erre, if the Pope do not confirme it. Ibid. 4.3. And è contra Idem de Conc. author. 2.2.5. But if all be true that we have shewed, he may erre. But Bellar. de Pontif. Rom. 4.3. proveth he cannot: for Luke 22.32. I have prayed for thee, that thy faith faile not, and so for the Pope, and so he cannot erre. It is answered: First, that by faith is not heere meant an historicall faith, but a justifying faith; not a generall faith, but a particular; nor that by which we beleeve God, but in God: which fails not by errour, so it be not fundamentall: for so should we condemne all who ever have lived: But when a man doth fall wholly from grace, and ceaseth to be a member of Christ. And that it is so, appeares out of the drift and scope of our Saviour Christ, for his drift was to arme and protect Peter a∣gainst that triall and temptation that he then foretold him of: not against errour in teaching the Church, but against Apostasie in time of triall. Therefore saith Theophilact in Lucam, he sheweth him the particular temptation: for our Saviour would not arme there where he was not to be hurt, where there was no danger: not put an helmet upon the head when the heart and breast was to

be strucken. And thus much Bellarmine confesseth, when he makes Peters fall to be a matter of fact, to cast utterly off his for∣mer profession, and not of faith; and therefore it was perseve∣rance in the habit of justifying faith, not infallibility in the mat∣ter of historicall faith that Christ prayed for; which so differs, that a man may have the one, that is, justifying faith, and yet hold an errour not fundamentall to the death, as Bellarmine contends for the Fathers, divers of them. And the other, that is a right be∣liefe of the generall points of religion, and yet not have justifying faith, nor saving and sanctifying grace, as Bellarmine contendeth the Pope cannot erre, and yet confesseth he may want saving grace.

Secondly, it is answered, that that he prayed for here, was a thing not proper to Peter, but common to all the Apostles, yea all the elect; and if the gift and grace be common to all, and concei∣ved, Joh. 17.9.10.20. by the same person in effect the same for all: upon which ground the ancient Fathers apply this place to all the Apostles; yea to all the elect: and if to all, then helps it them but a little.

The second proofe he cannot erre, is Matth. 16.18. The gates of hell shall not prevaile against the Church: whence they first reason, that the foundation and roofe of the Church cannot erre: such as Peter and the Popes his successors. I say nothing that it is not yet proved, that the Pope is Peters successor: nay, it is mani∣fest, that he succeeded rather Simon Maguer then Simon Peter. But I say, that Peter is not the rocke. In the words, saith Augustine, there is difference betwixt Petrus and Petra, both in the Greeke and Latine. Againe, the rocke here is not Peter, but Christ, 1 Cor. 10.4. and 3.11. whereunto agrees the Fathers, and their owne writers, & also late writers; whereby all colour of argument taken from this place for the Pope, is utterly quashed. But grant that they begge: then must it either be in regard of his person; but but cannot be: for the Church cannot be builded upon flesh and bloud; Or in regard of some superioritie and place above the rest. But as that cannot be proved: so the contrary is manifest, 2. Cor. 12.11. Or of his doctrine taught by him, and of the faith of Christ confessed by him, and so it is true. Now this was common to him and all the rest. For as Iohn is called a Pillar, Gal. 2.9. so was Iames as well as Peter, and all the rest, as Revel. 21.14. To which is that, Ephes. 2.20. with whom the Prophets are joyned, because they writ the Scriptures, which is indeed te foundation of our faith; they being put for their writings. Our of all which nothing will follow for the Pope, or nothing in speciall man∣ner.

I will trouble you with no other reasons, onely I will shew you this chalenge is false, because many of them have erred. The first

shall be Marcellus, or Marcellinus, who offered up sacrifice to I∣dols, and by the Councell of Sessa was made to recant it. The second Liberius, whom Hierom and Athan sius affirme to have been an Arrian, one that denied the Deity of Christ. Thirdly, Thirdly, like to him was Felix, who was an Arrian, as the same Hierom writeth. Innocent the first made both Baptisme and the Eucharist necessary to salvation of Infants. Augustine lib. 1. con∣tra Iulian. Pelagian. cap. 2. The latter of these errours was con∣demned by the Councell of Trent, Sessio. 5. sub Pio quarto, Ca∣non 4. Fourthly, Leo the first, who died as Arrius did, an Arri∣an. Fifthly, Siricius accounted Matrimony, pollution. Sixthly, Vigilius accursed all who affirmed, that there be two natures in Christ. Seventhly, Honorius the first, which taught, as Melchior Canus confesseth, that Christ had not two wills or operations. Eighthly,* 1.23 Pope Stephen the sixt, he abolished all the Acts of For∣mosus his predecessour, and commanded all that had received Orders from him, to be ordered againe: and thought that the Sa∣crament depended upon the vertue of the Minister. Ninthly, in concilio Ravennae habito Iohn 9. disanulled all the Acts of Stephen: and Sergius the third, all that Formosus had done: And so that which Iohn had done and approved the Acts of Stephen. Some of these must needs erre. Tenthly, Gregory the seventh, whom Cardinal Benno in his writing of him, who lived at the same time, makes an Heretick, a Necromancer, a seditious, and a Simonist, & an adulterer, not the worst Bishop, but the worst of all men. A right Hellebrand. Eleventhly, Celestinus the third allowed heresie to breake the bond of marriage, and that a man might marry a∣gaine if his wife fell into heresie, and è contra. So Alphonsus de Castro. Twelfthly, Iohn 22. or 21. who held that the soules sepa∣rated from the bodies, saw not God, nor rejoyced not with him, before the day of judgement, and was forced to recant it with sound of trumpet by the University of Paris, for feare of losing his Popedome, as Iohn Gerson writeth in his Sermon of Easter. Thirteenthly, Iohn 23. or 22. was accused in the Councell of Constance for denying eternall life, and the resurrection of the body.

All which, with many moe, prove manifestly against them, that the Pope can erre, and hath erred, and so may still. Bellar∣mine, I confesse, hath a great many of shifts and evasions to cleare his holy Fathers, but they are so light and foolish, they are not worth the studying on for the most part.

[Ʋse 2] This teacheth us how dangerous a thing ignorance is, even in every Christian: for if it be the cause of errour in the Ministers, it will be in the people. And if the Ministers all, one and other, are subject to errour, if they erre, and the people be without know∣ledge, they will go after, taking errour for truth; because they are

able to distinguish neither the one nor the other. If it were infal∣lible and certaine, that their guides could not erre, nor their Mi∣nisters be deceived, it were no matter though they were never so ignorant; but when it is most certaine that they are subject to it, and their erring will not excuse the people, though the other an∣swer for their abusing and mis-leading of them; their ignorance is very dangerous, and that implicite faith (Popery so much com∣mends) damnable. And in them and others, who would perswade the people they may be ignorant, and a little or no knowledge is required of them, it is suspitious, as if they meant to make a prey of them, & to broach some errors among them: For then (saith Chry∣sostome) theeves go to stealing when they have first put out the candle; and then do men utter their bad wares, when they have dim and false lights.

[Vse 3] To perswade all men to labour for knowledge, and to increase in the knowledge of the Word and Mysteries of salvation. That they having the rule of truth and falshood, the word of God may not be carried away with the errour of one or many, be they ne∣ver so great or learned. Erre they may, be they never so lear∣ned: for they know but at the best in part, and erre of∣tentimes they do, because they are not wholly sanctified. For as the greatest part of a Church is wholly unsanctified: so the best are but in part sanctified, and so are subject to partiality and errour; yea, may both erre, and defend errour against their knowledge, some violent temptation of pride, pleasure, and profit, and such like, carrying them thereunto, seeing none now is incessantly gui∣ded and governed by the Spirit. Then had they need of know∣ledge, that they may try and discerne the spirits and doctrines, and he that is not carelesse which end goes forwards, not retchlesse for his soule whether it walke in the paths of truth, or in the paths of errour, will not be carelesse for it, and to grow in knowledge. But if they erre, how not we? Lookers on may see more then players. We may allude to that, Prov. 28.11. The rich man is wise in his owne conceit: but the poore that hath understanding can try him. And God, often to the simple, reveales things, when hid from wise, Matth. 11.25. to humble them, and know them∣selves but men.

It is a thing that cannot be denied, because stories of all times do manifestly prove it, that sometimes errours and heresies have so much prevailed, that the most part of them who held and pos∣sessed great places of office and dignity in the Church of God, ei∣ther for feare, flattery, hope of gaine, or honour, or else mis-led through simplicitie, or directly falling into errour and heresie, and departed from the soundnesse of the faith, so that the sincerity of religion was upholden, and the truth defended and maintained onely by some few, and they molested, persecuted and traduced,

as turbulent and seditious persons, enemies to the common peace of the Christian world. To say nothing of the times of Christ, and after him of the first Churches in the Acts. This was the state of the Christian world in the time of Athanasius, when in the Councell of Selencia and Ariminium, the Nicence faith was con∣demned, and all the Bishops of the whole world were carried from the soundnesse of the faith, save Athanasius, and some few Confessors banished with him. So that Hieron. contra Luciferam, Ingemuit totius orbis, & miratus est factum se Arrianum. So Hila∣rius contra Aux. Episc. Mill. complained that the Arrian facti∣on had confounded all. Paphnutius in the Councell of Nice for the marriage of Ministers, was alone.

But yee are gone out of the way.] Though they succeeded them in their places, yet not in their faith, not in the truth of doctrine.

[Doctrine.] There may be an ordinary and externall succession of place and person without succession of faith and truth of doctrine. Ma∣nifest here in these Priests, who held the places, and did ordinari∣ly succeed the Priests, who were specially approved of God, yet did not succeed them in faith, and in soundnesse of truth. And as it was in the times before, often a succession of the one without the other. And this is first manifest by the former doctrine: for when it often happened, that all the ordinary Priests, such as had the out∣ward succession, were in errour; God exciting extraordinary Prophets to reprove them, as Isaiah, Ieremie, &c. It must needs be that there was a separation of these two. In particular, it is ma∣nifest in the time of Elijah, 1 King. 19.14. So when wicked A∣haz was King, 2 King. 16.11. Vriah the high Priest corrupting the worship. In the Church of the Jewes in Christs time it was so: for they condemning Christ and his followers as schismati∣call, Joh. 9.22. and 12.42. This is further proved, Acts 20.29.30. These had their succession from the Apostles, and held the same seats, the same places which the Apostles held, yet had not the same truth and faith. So out of the Ecclesiasticall stories it is manifest, that the Arrian Bishops, as Eusebius Nicomediens. and Eustathius, and others did derive their succession of place, per∣sons, seats and Churches, from the Apostles. For they were cal∣led, chosen, and ordained, after the custome of the Church, and had no new, but the lawfull calling. So of the Donatists, and Paulus Samosatenus in the Church of Antioch succeeded Peter, as well as they did at Rome. And the Greeke Church, judged by the Papists, schismaticall, hath her personall succession not onely 1200. yeares, as they confesse, from Constantines time, but long before, from Andreas the Apostle, as Nicephorus lib. 8. Chronol. cap. 6.

[Reason 1] Because the grace of God, and the truth is not hereditary, that men should leave it at their pleasure to their heires and successors,

as they can their places and seats: for John 3. as the winde, so the Spirit, blowes where it lists. Not living men can make others whom they gladly would, partakers of their faith and truth: how should the dead and departed? living men more likely.

[Reason 2] Because as in a common wealth, new Lords, new lawes, and succeeding men have different mindes, affections, wills, desires, ends, &c. and so change many things: so it is in the Church. And though they should leave them it, as an inheritance, yet we see children hold not their patrimony, but many spend all: so of this. And as is said of Himeneus and Alexander, that they made ship∣wrack of faith, 1 Tim. 1.19.20. So of others.

[Ʋse 1] Then falls to the ground the doctrine of Popery, making this externall and personall succession, a note of the Church, and by it would prove theirs to be the true Church. But if there may be such a succession without true faith, and if true faith onely makes a true Church, then can it be no true nor certaine note. Besides, it is not certaine nor expressed in the word of God, that the Pope was Peters successor, no not in place, but to be proved onely by tradition, and not to be deduced out of the Word, as Bellarmine de Rom. Pont. lib. 2. cap. 12. confesseth. And so the maine point, whereon the government and Hierarchy of the Papacie depen∣deth, hath no word in the Scriptures to prove it: and so the whole is hanged upon the conjectures of men, as upon a rotten threed. For the Scripture not affirming it, what assurance can there be for matter of faith, the matter must needs be suspitious and doubt∣full? Againe, even the histories, which is their proofe, are in such various opinions, that a man can hardly tell whom to follow, tou∣ching Peters comming to Rome, and his immediate successors. Some say he came to Rome in the first yeare of Claudius the Em∣perour, some in the second, some in the fourth, some in the tenth, and it may be that none of these is true: sure it is, all cannot be true: For his successors, Tertullian maketh Clement his next suc∣cessor. Optatus nameth Linus, and then Clement. Irenaeus ma∣keth Linus, then Cletus then Clement. If they differ thus, what certainty? where should faith finde any sure ground? If then the succession at best is questionable and doubtfull, if it may be cer∣taine, and yet be dis-joyned from the succession of faith, as it is most certainly in them, and true faith onely makes a Church: then can this be no true note of the Church.

[Ʋse 2] To teach us not to be deceived with the glorious shew and great boast of such succession; specially when there is an apparant digression from the faith, or a probable doubt of corruption in it. For what succession soever, be it never so long or glorious (as a greater could not be then these Priests and people could have ob∣jected unto the Prophet) yet if it be without truth of doctrine, and true faith, which is the very soule of succession, it is nothing else

but a very dead carkasse; whereas true faith, without any such outward succession, establisheth and maketh a Church. And in∣deed one of the purest and most excellentest Churches was with∣out such a succession. For the Church, of which Christ in his owne person was Authour and Master, in which the Apostle was brought up & instructed, had no succession. And yet none will, or dare deny, that it was the best and purest Church. For whom suc∣ceeded Christ and his Apostles? Did he succeed Aaron and the Leviticall Priesthood? Did he elect his Apostles out of them? Nothing lesse. For he succeeded not Aaron, but Melchisedech be∣ing a Priest after his order, not the others: and so the succession was interrupted for many hundred yeares, and so may be still. And on the contrary, there may be succession and no true Church, when the faith is corrupt, and not sound, which made the Fathers when they speake of succession, not urge a naked and externall succession, but a true succession, and such as was joyned with the succession of faith and religion.* 1.24 They are not the children of the Saints who hold their seats, but who follow their workes.* 1.25 We must not prove the faith from the persons, but the persons from the faith. So say we, let them prove the persons from the faith, and not faith from the persons. They have not the inheritance of Peter who have not the faith of Peter. All which shewes they would not have us to stand upon the succession of the place and person, but the faith and doctrine.* 1.26

[Ʋse 3] This wil prove our Church to be a true Church, though we have no succession externall and personall, which separated from faith, makes no Church; but we have succession of faith, which makes a Church: for if these may be separated, if there may be a Church where there is no personall succession, as before; If a per∣sonall succession and no Church, as also before: we hol∣ding the true faith of Christ, the true doctrine of salvation, are notwithstanding the want of personall succession, the Church of Christ. If they understand an extraordinary succession, such as hath oftentimes been in the Church, we say we have it. Neither hinders that which the adversaries object, that an extraordinary succession ought to be confirmed with miracles, which we have not: for the calling of the Prophets was extraordinary, yet had they no miracles to confirme it; let them shew us what miracles, Ieremy, Ezekiel, Ioel, Hosea, Amos had, who were called extraor∣dinarily, or Iohn Baptist, John 10.41. Besides, what miracles needs there, when as our Pastors either deceased or living, bring in no new doctrine, or new faith, nor erect a new Church, but restore the old faith, and repaire and purge the Church foully corrupted.

And whereas they deny us any ordination of Ministers, because they which are lawfully ordained, must be by an Apostle, or one succeeding him immediately; they be all fictions of their owne, without a word of the Scripture: for they are true Pastors, which are called of their flockes, and of the lawfull Magistrate, teaching the people, and doing those things which good Pastors should do. And for Bellarmines distinction of calling or election, which he acknowledgeth was sometime alone of that the people did chuse, and grants may be good, but not ordination. It is answered, if e∣lection be good, we contend not much about ordination: for they who have authoritie to chuse and call, have to ordain, If an orderly ordination be not to be had. And finally, if all Bishops should be Arrians, and such as would ordaine none but them of their owne sect, as sometimes they were, must ordination by them be necessa∣ry, or we must have no Ministers.

[Vse 4] Then ought men to labour for knowledge, that they be not deceived by the face of men and the Church, but that they may know what is the true faith, and who they are that bring it, know∣ing them to be the Pastors of the Church by their doctrine, Mat. 7.15.16. This fruit is doctrine.

Yee have caused many to fall by the Law.] The second thing re∣proved in them, in seducing or mis-leading others, making them to fall into sinne.

[Doctrine.] It is a manifest corruption in the Ministers of the Church, a thing wherein they are farre unlike to their faithful predecessors & whereby they are made unacceptable unto God, when their prea∣ching or carriage is such, as men by them are kept in sin, cau∣sed or occasioned to sinne: As this proves it, and Isaiah 3.12. E∣zek. 13.22.

And this is done either by not preaching, or very negligently, that they cannot know what to doe, and so must needs sinne and offend. Or by not reproving, by which they doe not thinke thir sinnes to be sinnes, but remaine in them, according to that, Levit. 19.17. or by dawbing, as Ezek. 13.10. and promising life unto them, notwithstanding their sinnes, as vers. 22. or by bad ex∣ample, as Gal. 2.12.13.

[Reason 1] Because it is against the main and principall end of his calling, which is to turne men from sinne and Satan to God and god∣linesse, and righteousnes. As then it is a fault for men to go contra∣try to the main end of their calling or trade; any Artificer, as when he should build, to pull downe; when he should make, to marre; when he should cure, to wound. And if we may speake familiar∣ly, as we complaine of Tinkers for making two holes when they undertake to stop one; or of Chyrurgions that make two wounds when they professe to cure one, made already: so must it needs be a corruption in these.

[Reason, 2]

Because he crosseth the desire of God, who delighteth much in the conversion of a sinner, and would have men converted from sinne, and not kept in them.

[Vse 1] This will convince many Ministers of corruption & degenera∣ting from the Prophets & faithful Ministers of God, who so walk in their Ministery, as men are hardened by them, caused and occa∣sioned to sinne; they preach so seldome, and carelesly instruct the people they have charge of, they reprove so little, or smooth so much, or are so corrupt and licentious. And this not in the Church of Rome only, but in the reformed Churches, which haue justly separated from her: so that sinne abounds every where. Now woe be to such watchmen, for they shall answer for the bloud of those perishing soules, and that which perisheth shall be made good, foule for soule. And woe unto such dawbers, Ezek. 13.13.

[Ʋse 2] This may serve for an Apologie for the Ministers of God, when they preach, and exhort, and reprove, and threaten, but with small thankes from those that heare them, yet seeing the contrary is corruption, and a degenerating from the faithfull and their steps, and a meanes to make them unacceptable to God their Lord and Master. It may speake for them, if they thus preach and practise. It may be, if they preached all peace, all pla∣centia, and waken never a secure man out of his sinne, they would cunne him more thanke, and all speake well of him. But woe unto you when all men speake well of you, saith Christ, Luke 6.26. this is a signe of a false Prophet, a corrupt Teacher: but blessed on the contrary, vers. 22.23. when they speake but that which he hath commanded, and do but that he hath enjoy∣ned them, Isaiah 58.1. For want of which he reproves and threa∣tens the false Prophets, and will condemne all Ministers. A Phy∣sitian hath two sonnes of a Prince committed unto him, the one taken with a frenzie, the other sicke of a lethargie, upon paine of the Princes displeasure if they mis-carry and be not cured by his default, for him to lose life for life, if he should be heard and seen chiding and beating, and binding the one, and pinching and nip∣ping the other, and using all such meanes as might cure them, he were not to be blamed.

Yee have broken the covenant of Levi.] This is the third thing, and the generall of the former; the former being a proofe of this, that the covenant was broken when they had failed in these parti∣culars. Of the covenant and the conditions of it, and so of the keeping and breaking of it, hath been spoken vers. 4. and 5. One thing may we observe, which will serve for more generall use, which is from this, that by two particulars they are made guilty of the breach of the whole covenant.

[Doctrine.] One or two particular offences makes a man guilty of the whole covenant which he hath made with God. And to speake with

Jam. 2.10. He that is guilty of one is guilty of all: 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 spe∣ciall are the particulars of that obedience, which are the severall commandments and branches of them: hee then that is guil∣ty of one branch, and hath broken it, is guilty of that command∣ment; 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 be∣fore 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 be∣twixt these and their predecessors. If we consider the verse in it selfe, here a judgement not threatned, but executed; not immi∣nent, 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 corrup∣tion, 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, be∣cause 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 con∣temned: 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 nor 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.

[Doctrine.] The hatred, envie, and contempt of the people, is a punishment, which in this life the just judgment of God brings upon all ill Mi∣nisters 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 speci∣all to the Prophets, and Mich. 3.7. Zach. 13.4. Examples in E∣lies sonnes, 1 Sam. 2.24. the faltering Prophets of Ahab, 1 King. 18.40. for that they killed them, came from hatred. And in A∣maziah, Amos 7.17.

[Reason 1] Because it is a just rule of equall recompence, 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 ac∣cording 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 de∣spised.

[Reason 2] Because it is most equall, that they who have first cast off their authority and dignitie, should finde it also lessened, and changed with others.

[Vse 1] Hence we learne why the Cleargie of the Church of Rome is in that just contempt and hatred that it is every where; 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:* 1.27 This place is not so much to be expounded as lamented. What is more holy, more honourable then the Priest∣hood? and yet now who are more despica∣ble? and why so, but because we dishonour our dignity with our lives? How their wise∣dome, 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 written 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.

[Ʋse 2] This teacheth us, that those Ministers take not the right way to honour and credit, and love of the people, who thinke to have it by foothing and smoothing of them, by playing the bad fellowes with them, frequenting the Tavernes, Isaiah 56.10.11.12. revel∣ling 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 wil not be perswaded of it, be∣cause 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 god men. Accor∣ding to their warrant, Psal. 15.4. who cannot chuse but hate them, when they keepe 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 con∣ceive all the diligence they ought, to have in their places, yet sup∣pose 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 ano∣ther 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 him∣selfe: so will he make that a shame whereby they sought ho∣nour.

[Ʋse 3] To teach the Ministers, if they be in contempt, 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 com∣fort 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 re∣move 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 fol∣lowed.

[Doctrine.] The Lord never breakes covenant with man, 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 af∣ter. So is it here, and 1 Sam. 2.30. 2 Chron. 15.2. He went out to meet Asae, 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 for∣sak•• you, Jer. 22.13.16.17. &c.

[Reason 1] Because he is immutable, 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 pos∣sible. 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.

[Reason 2] Because he is most just, 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.

[Vse 1] To teach what is the cause why man often enjoyeth not many of the blessings which are promised. 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 pro∣mising 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 corrupti∣on, 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 wan∣teth, 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 eare heavie that he cannot he••r: 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 promi∣ses 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 Da∣vid heard, 2 Sam. 12.8.

[Object.] Then Gods faithfulnesse dependeth on mans.

[Answ.] Not his faithfulnesse, but his performance: for he may be faithfull, and is undoubtedly still, without the performance, as he is a faithfull man who never performeth condition with ano∣ther, when they had broken their conditions of his performing of covenant as before.

[Doctrine.] I made you to be despised.] It was others malice and corruption, but Gods judgement.

[Reason.] 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.

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.

[Quest.] A question may be made, whether this be a sinne or no: If it be, how should God be free from sinne, when he hath his hand in that which man doing sinneth.

[Answ.] It is not simply a sinne to despise the wicked, for it is a marke of the child of God, Psal. 15.4. To hate the wicked for his wic∣kednesse, 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 cor∣ruption, and they will be hating and despising. Now he doth order and dispose of this at his good pleasure, and makes it fall where he thinkes best, where he would punish, and for what end he purposeth, not for what they intended: As Salomon, Prov. 16.1. The preparations of the heart are in man, but the answer of the tongue

is of the Lord. Meaning in the generall that God disposeth of all so in this, not unfitly.

[Vse 1] This may shew the folly of those who despise and set naught by the despising and reproaches, because they come from inferi∣ours, from bule, and meane, and weake men. But these should consider that it is not from them, but God, and by them, and are the signe of his displeasure. It is not to be braved of bragged out: Men may not think to acquit themselves by answering one reproach with another, one contempt with another; for this is but to fight against God, who hath made them to despise them, who if he can not make to returne with such blasts, and small windes, hath verily sharpe Arrowes and keene Swords, hath mighty ar∣mies, and great store of men of armes to subdue them.

[Ʋse 2] To teach men when they are in such judgements, the way how to have them removed: first to have Davids thoughts, they cur∣sed, because God bids them curse, they reproach and contemne them, because he hath so made them, and then to imagine and consider that he who set them on must snap them & check them. He must onely charme these Adders that they sting not, or he onely must cure their biting; therefore must they by prayer seeke unto him for the removing of them who must take these from them, so David prayed, Psal. 119.39. Take away my rebuke that I feare: for thy judgements are good. And if he a King of that mag∣nificence and greatnesse, of that power and authority could not have them removed but by seeking to God; if he could not cure the biting of a dead dogge, as Abishai calleth Shimei, but God must doe it; how then shall any other inferiour man be able to helpe himself and remove it without him? Thirdly, he must hum∣ble himselfe and remove his sinne which is the cause of it; for if he remove no judgement unlesse man remove the cause; if he give not favour in the eyes of men, unlesse they have favour in his owne eyes first, If Prov. 16.7. When the waies of a man please the Lord he will make also his enemies at peace with him, Then must they turne unto him, and forsake that which is displeasing, and doe that which is acceptable. And if a reproach be, as they say of words irrevocable; yet will God doe him good for the others evill, 2 Sam. 16.12.

But yee have beene partiall in the law.] Their particular sinne, why he would lay this judgement upon them; their accepting of persons in the worke of their Ministery.

[Doctrine.] As it is in a Magistrate, and in him that executes judgement, a great corruption to accept persons; so is it in a Minister and him that must dispose of Gods mysteries. As the Magistrate in distri∣buting of justice may not respect poore or rich, friend or foe, high or low, or any thing besides justice and equity; so must not the Minister in dividing the word. Therefore are they here reproved

as offendors for doing so. It is proved by the command to Ieremy, Chap. 1.17.18. Hence is the commandement indefinite and ge∣nerall to preach to all, and to reprove all. Ezek. 3.18. It is that Paul teacheth. 2 Tim. 2.15. And that which he seemeth to reprove in Peter and Barnabas, Gal. 2.14. The examples of evill and good Prophets and Ministers shew this.

[Reason 1] Because as Iehosaphat sayd of judgement, that it was the Lords and not mans, and therefore perswaded the Judges to doe it with∣out respect; seeing God himselfe would doe so, therefore ought they, 2 Chron. 19.6, 7. so of this, the word is the Lords; therefore must they speake it as he would have them.

[Reason 2] Because they ought to be faithfull disposers of Gods myste∣ries, fidelity consisteth in delivering the whole, and in delivering the parts to them for whom God hath appointed them.

[Ʋse 1] To reprove all Ministers who are partiall in the law and divi∣ding of Gods word and mysteries, respecting persons and accep∣ting faces, they are all guilty of very grievous sin before God; Amongst others the whole Cleargy of Rome are guilty of this sinne, having fitted the word and disposition of those mysteries to every mans humour, as not long since was shewed, when as the word is contrary to every mans humour, as contrary as light is to darkenesse; yet with them they have fitted it, making it as they speake of it, a shipmans hose, a nose of waxe, a leaden rule. So Pighius and Nicolas Cusanus a Cardinall of Rome, writeth to the Bohemians, Epist. 2. Epist. 7. This understand that the Scriptures are fitted to the time, and diversly to be understood, so that at one time they may be expounded according to the cōmon and customable course, but change that and the sense is changed. So that it is no marvaile if the custome of the Church at one time interpret the Scriptures after this manner, and another time after that; and according to this they so deale, for time and per∣sons, and so prove partiall in the the whole. One thing amongst other argues the partiallity of the high Priest of Rome, which they would perswade us is part of the Law and Word of God; that is Purgatory: which they dispose in respect of persons, the rich and great ones able to give much, shall not long be in it; they who can give lesse, the longer, they who are able to give no∣thing, perpetually. If he had any charity in him of which they bragge much, he would free all, and freely, seeing they teach it is the Popes peculium; but if he had but equity and justice in him, he would free one as well as another, and not accept persons, and be thus partiall. But not to trifle with them. The partiallity is of∣tentimes too palpable in the reformed Churches and the Mini∣sters of them, when in dividing the word they looke not as the Cherubimes to the Arke, they to the word to speake as it would teach them, which is not partiall, but to those who sit before them

and apply it so, making it as some write of Manna, that it tasted after every mans pallat and stomacke, so this: But they are guilty of this sinne, and though as fooles and wicked persons, they en∣joy honour for a time, yet they shall have dishonour, Prov. 3.35. It is said of the Panther that he is so greedy after the excrements of a man that if they be out of his reach and naturall power, he stretcheth himselfe so much that he kills himselfe in the end: so may I apply it to these.

[Ʋse 2] To perswade the Ministers of God not to be partiall, but up∣right in the law. To respect, as just Judges will doe, the cause, equity, and justice, and not the persons, the honour, or commo∣dity that is to be had by them, not to deale for that partially with the law, or in it, but strive to divide the word of truth aright, and to goe with a right foote unto the Gospell, even as God him∣selfe will do, for they are Gods judgements. A Ministers resolu∣tion should be that of Elihu Job 32.21, 22. I will not now accept the person of man, neither will I give titles to man, for I may not give titles; least my maker should take me away suddenly. Remembring that as Saul was put out of the Kalender of Gods Kings, for his partiallity, and is accounted to have reigned but two years, when he did many more: so shall they be out of the number of Gods worthies if they be partiall, whereas their uprightnesse and faith∣fullnesse will with the good Steward bring them into the joyes of their Master.

[Vse 3] To perswade our hearers to give us leave to divide the word without partiallity, and not to be swayed with their greatnesse and riches, and frowns, and such like; but as occasion may be to deale with their sinnes, as others, and to give them their portion of judgement as well as mercy, without the knitting of their browes, the strangenesse of their looke, the censure at their tables and ta∣vernes, among such as are companions with them in the like ini∣quity, but if they will not, we must take leave, we had rather fall into the hands of men then God, wee know that is a fearefull thing. It is neither your wealth, nor your favour, nor honour, and credit, that either can keepe us from being vile and dispised; If God say to men, despise them; nor will answer for us when we must give an account of our Stewardship.

VERS. X.

Have we not all one father? hath not one God made us? why doe we transgresse every one against his brother, and breake the covenant of our fathers?

HAve we not all one father?] The second part of the Chapter beginneth here and continueth to the end, containing the

reproofe of divers particular vices in the people of Israel in gene∣rall, both Priest and people, in this tenth verse he reproveth their injurious and unequall dealing in the generall.

Have we not all one father?] Some understand these words with the next verse, as if it were a reason spoken in the defence of their taking of Idolatrous wives, by them who had done it; their reason is thus: That seeing that they had all one father, which was Adam, and all one Creator, which was God: there was no reason why they should not marry with them. But others doe understand them as two main reasons against their marrying them, urged by the Prophet from God himselfe: and so the expounding of the words will rather confirme, and the greater consent of the learned old and new, goe that way. Hierom saith that the people being returned out of captivity, the Princes and Priests, and peo∣ple put away their wives of the Israelites kindred, which by rea∣son of their poverty, and injury of the long way, and weakenesse of their sexe, impatiently bearing the labour, were wasted, and became both infirme and deformed in body; whereupon they matched with strangers, who were fresh in yeares, beautifull and comely, the daughters of rich and mighty men; as we may see in the ninth of Ezra, that is with the Canaanites, Hethites, Phere∣sites, Jebusites, Ammonites, &c. Therefore they thinke the Pro∣phet here reproves them; first for their marriages, and after for their divorces, Verse 16.

There are two speciall and chiefe causes of love and good will amongst men; the one is kindred, affinity, or consanguinity; the other is one and the same society of religion. First, nature com∣pells men to affect and love earnestly those who are borne in the same family, descended from the same parents and stocke; which bond cannot be violated or broken off without great wickednesse. Secondly, men reasonable and wise, do thinke those specially to be affected by them, who are companions with them in the same religion and worship. And though this is the most worthy and sure, yet the other goes before, and first carries sway with men; be∣cause it is by nature bred with them, and continued from their in∣fancie. And these two they are here pressed withall, as those which condemnes their fact, dealing thus to put away the daugh∣ters of Israel, the worshippers of the true God, and to take unto them the daughters of the heathen, worshippers of the false Gods. For the first of these reasons, it is here said, Have we not all one Fa∣ther? That is, are we not all men and women descended from Abraham by one Isaac, from Isaac by one Iacob? Why then should we thus doe? dismisse those, or passe them over, and joyne our selves to the kindred of the heathen and strangers? And for the second he saith, Hath not one God made us? Do we not all acknowledge one God the Creator, and worship and serve him

with dutie? Do you dismisse those wives, who acknowledge the same Creator with you, and worship him, and take unto you those who worship Idols for him, and put their trust in them? To create, or the Creator, is not here taken in that common sense, as when we speake of Gods creation of the world: for then could this be no reason against, but rather for them, as some would make it a reason in that sort which the Prophet laboureth to confute. But this being against them, must not be taken in that sense, but in ano∣ther sense, as there is a speciall use of it in the Scripture, when it speaketh and dealeth of some new & secret disposition of things, as Jer. 31.22. And so it is used, Isaiah 65.18. of such a spe∣ciall creation is it here meant, where love and dutie is specially due unto those, who are of the same religion with us, who follow the lawes and statutes of the same Creator and Author.

Why do we transgresse every one against his brother?] It is taken by some to be the reproofe of their vice, though closely, or not so openly, as vers. 11. it is set downe: i. seeing we are of one kin∣dred, descended from one father, why do we thus transgresse one against another, either putting away, or refusing our owne kin∣dred in respect of strangers and aliens? Brother, here some in∣terpret either the sister or daughter of our brother; or rather ac∣corrding to the use of the Scripture and Hebrew, which by bro∣ther understand the female as well as the Male. And the applica∣tion according to the occasion either both, or but the one: Both, as Jam. 1.2. and the one, as here upon this occasion, must needs be the female.

And breake the covenant of our Fathers.] Some think that this is applied unto the second reason; because the covenant of the Fathers was, That they all, and their whole posterity, should ac∣knowledge and worship one God onely: and one people should be consecrated to one and the same God. Others thinke, by co∣venant is meant the Law of God, a thing usuall in the Scrip∣tures, and that Law which God gave unto our Fathers, that they should not take the daughters of a strange God to wife, or of ano∣ther 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 bo∣dy and soule, and by Law, why do you contemne one another?

Generally, in that he used reason, and not the bare authori∣tie of God, which had been that hee well might, wee observe this:

[Doctrine 1]

Men who perswade others to good, or disswade them from evill, 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 inju∣ring, and dealing unequally and unjustly one with another. And this the first reason by which it is reproved, condemning this, be∣cause it was against nature, they being all of one parent, all one flesh.

[Doctrine 2] Nature it selfe, and humanity, though men have no other bonds to linke them together, ought to keepe men from hurting and in∣juring, or transgressing one against another; and to binde them to be helpfull and profitable, and doe good one to another. So rea∣soneth 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.

[Reason 1] Because unreasonable creatures, as beasts and birds, 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 eate and devoure their owne brood, or breeders: how much more then unreasonable men?

[Reason 2] Because it is the rule and voice of Nature: Quod tibi non vis, alteri ne feceris.

[Ʋse 1] To condemne men, not onely as irreligious, 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, car∣ried by passion or affection, in ignorance and want of informa∣tion: 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 fetting, 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 na∣ture 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 re∣prove 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 con∣demnation: 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 shi∣ned in a darke place, and they have loved darknesse more then light.

[Vse 2] To teach every man, that if there were nothing else to binde him to do good to others, or avoyd the hurting of others; yet na∣ture 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 huma∣nity ought to keep him from the one, and hold him to the other.* 1.28 The heavenly providence hath armed all beasts with naturall defences; but man instead 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 trans∣gressing 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 profes∣sion 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 con∣trary. 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.

[Doctrine.] Religion, when men professe one and the same religion, are ser∣vants of one and the same God, it ought to keep men from trans∣gressing 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. 13. Tit. 2.11.12. Jam. 1.27. even so farre that it comes to enemies, Prov. 25.21. Exod. 25.4. Matth. 5.43.44.

[Reason.] Because, as it is natures voyce: so somewhat differing, but all to one purpose: it is Christs voyce, the authour of religion, Quod tibi vis, alteri feceris, Matth. 7.12.

[Vse.] This will serve to condemne men as irreligious and prophane, and void of all piety and godlinesse, and yet professe religion, who make no conscience of hurting their brother, or transgressing a∣gainst them, who worship the same God with them. There are some who make no conscience of transgressing against their bre∣thren, by false slanders, railing speeches, and persecuting their brethren, as Ismael did Isaac, by mockings and reproaches, yea sometimes more then the servants of a strange God will do; that as an ancient Writer said, As Moab and Ammon came from the seed of Abraham, and yet hated the seed and kindred of Abraham: So, he of heretickes, I of Christians, they say they professe Christ, and yet none so much as they, hate the generation of Christ his seed. May we not say of them, as Revel. 2.9. They say, they are Iewes and are not, but are the Synagogue of Satan. Again, as 1 Cor. 11.18. When yee come together in the Church, I hear that there are dissentions among you, and I beleeve it to be true in some part: so I heare, that there are some who make the profession of religi∣on but a cloake, the better to transgresse against their brethren, and under that colour to deceive or injure them; and I beleeve it to be true in some part, that some doe it that they might better o∣ver reach or deceive, and plainly injure others. So did Simeon and Levi, the two sonnes of Iacob, to be revenged on the Sheche∣mites, but they had Iacobs curse, and Gods with it: so shall these have so crossing of God, that that which he would have as a main reason to tye them together, and keep them from transgressing one against another, they make but a maske for their iniquity. Verily offences must come, but woe to that man by whom they come, it were better hee had never been borne. And when Christ shall come to judgement, howsoever he may carry it out in the mean time, this will not then serve, Luke 13.26. and Matth. 7.22. For they shall have the answer in both places: and if they be ex∣cluded for not helping, Matth. 25. how shall they be for trans∣gressing against them, and hurting them?

Now that the spirit of God by the Prophet hath joyned these two, and added religion to nature, as that which strengthe∣neth,

yea makes men performe duties when the other cannot, or is corrupt. From thence I observe this instruction:

[Doctrine.] The onely meanes to keep men in their duties one to another, is the feare of God, and true religion; no bond of nature is strong enough, if that be wanting, or if it be corrupted and unsound, as it was in this people; but if sound and true, nothing to that.

Why do we transgresse every one against his brother?] The word signifies to deale disloyally, traiterously, and unfaithfully. And so he accuseth them of perfidious and unfaithfull dealing one with a∣nother, that they did not keep their promise, word and covenant one with another.

[Doctrine.] Perfidie and unfaithfulnesse in word and promise, when men promise the doing of somewhat to come, and doe not take care to performe it, is a foule vice, and grosse impietie. So this sheweth: And it is condemned as one of the sinnes of the Heathen, who were given over to a reprobate minde, Rom. 1.30. And made one of the sinnes of the last and perilous times, 2 Tim. 3.3. They shall be truce breakers. Saint Paul maketh his apologie, that he was not guilty of this, 2. Cor. 1.18. Iames commandeth the contrary, Jam. 5.12. For this cause was Sauls posterity punished, because he had broken the covenant made with the Gibeonites, 2. Sam. 21.6. And Zedekias, because he had broken his oath & covenant he made with Nebuchadnezzar, 2 Chro. 36.13. In regard whereof E∣zekiel saith, Ezek. 17.15. but he rebelled against him, and sent his Embassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doth such things? or shall hee breake the covenant of God and bee deli∣vered?

[Reason 1] Because it excludes men from Gods Kingdome, which ap∣peares thus, because that is a note of him that must enter in which promiseth, whether simply, or with oath, Psa. 15.4. and per∣formes when he hath done: now è contra, this excludes, and no∣thing but sinne will do that.

[Reason 2] Because fidelity and faithfulnesse is not commended for a small matter or vertue; but one of the weightiest things of the Law, Matt. ••3.23. then è contra, this must needs be a great vice.

[Reason 3] Because it is an enemy to all humane society and fellowship, which God hath ordained for mans exceeding comfort, faithful∣nesse and truth is the bond of it, and the very sinewes of it, when men are faithfull in word and promise; this is that which dis∣solves and disjoynts it: for what comfort and society can a man have of him that is of and on, in and out, and no where certaine, no more comfort then a man can have of his hand or arme, which he cannot stirre or put forth, but it is still, and will bee out of joynt.

[Ʋse 1] To convince the age as guilty of great iniquity, seeing they are

so guilty of perfidie and unfaithfulnesse, many a husband to the wife, the particular here spoken of and è contra, putting one ano∣ther way, or taking others with them, when they promised the contrary, but of that after. Many forsaking one another in extrea∣mity and sickenesse, when they promised, and that without ex∣ception of any sickenesse, still to cleave to them: In many as it is infidelity to God, so is it perfidie to their husbands, and so è contra. Many masters unfaithfull to their servants, not teaching, not bring∣ing them up as they promised, not providing for them things ne∣cessary in health and sickenesse. Many servants unfaithfull to their Master, like Iudas, like Sion, more then Gebez••i that 〈◊〉〈◊〉 but the gaine his master refused, they that which is proper to the master. Many men one with another deale unfaithfully, promi∣sing things they either cannot, or never meane to performe, or know cannot be so; many a seller promiseth his ware shall prove thus and thus, when he knowes the contrary. Many a buyer to pay at such and such a day, when he never intends it, and knowes before hand he shall not be able. Many promising onely to bee free from the importunity of some, or trouble of others, onely is a matter of complement without any conscience of it, when it is once passed them; they are guilty of perfidie and unfaithfulnesse, and besides are drawne to many wicked and rash oathes, for de∣ceiving they are not beleeved, which makes them adde to con∣firme their credit, heady and rush oathes.

[Ʋse 2] To perswade every one to avoide this, and to labour to deale faithfully one with another, and to be faithfull and true in promi∣ses; husband to wife, &c. Seeing it is cōmended unto us: 1. from the example of the Lord himselfe, whose fidelity in keeping of his promise is to be imitated of us, if we would be repured his chil∣dren. 2. From the testimony, of the holy Ghost, where it is made one of the notes of Gods children, Psal. 15.4.3. The promise of a great blessing. Pro. 28.20. And cōmanded to us not amongst mat∣ters of small importance but amongst the weightier points of the law. Math. 23.23. Not when it is in great matters, but in lesse; for as all disobedience is more displeasing when the thing comman∣ded is small, because the obedience was so easie, August. So un∣faithfulnesse in the smallest things is the most displeasing to God when fidelity was so easie; therefore must we be carefull to per∣forme in all things that we promise, and therefore be carefull how we promise, that it be of things in our owne power, or probabili∣ty like to be in our power. In many things whether we will pro∣mise or no it is in our power; as Acts 5.4. but when it is made we are bound to the performance of it; yea, though it cannot be per∣formed without great losse and hindrance.

And breake the covenant of our fathers.] That is, offend against that law which God gave unto our fathers, it being usuall in

Scripture to call the law by his name and covenant, Psal. 119. And this is the royall law according to that, James 2.8.

Why doe we transgresse, &c. And break the covenant of, &c.] It is therefore accounted a sinne because it breakes the covenant, the law which God hath given unto his people.

[Doctrine.] Every thing is good, or evill, righteousnes or sin, lawfull to be done, or unlawfull, not as it is profitable or hurtfull, not as it may benefit men, or may by Gods providence be turned to his glory, and make for it; but as it is agreeable or repugnant to the law and word of God. Thus he reproveth these because they had gone against the law: This is manifest by that, 1. John 3.4. Whosoever committeth sinne transgresseth also the law: for sinne is the trans∣gression of the law. And by that, Rom. 7.7.

[Reason 1] Because the Law and Word of God is the perfect rule of all actions, and so ordained of God, now in an art whatsoever is ac∣cording to the rule, is good, but what is different must needes be corrupt: so in this. Againe the law is Gods will, now every thing is as he willeth, or nilleth it, good or evil; for they are not such, and then he willeth, or nilleth them; but his willing or nilling them maketh them such.

[Reason 2] Because whatsoever is just is good, what unjust, is evill, but whatsoever is agreeable to the law of justice, is just and è contra.

[Reason 3] Because whatsoever is agreeable to charity, which is the sum of the law, is good; whatsoever repugnant, evill.

[Ʋse 1] This will confute apoint of Popery whereby they allow things to be done, though contrary to the law, so they be done with a good intent, or with a good zeal for a good end; for so it is in the glosse upon Gratians decrees, Malum factum excusatur per bonam intentionem. And againe, Excusatur malum si sit bone zelo propter bonum. And upon this ground they allow murdering of Princes, massacring of people, treason in subjects, treachery in servants, disobedience in children, that they may dishonour their parents, deny them, and forsake them, so it be bono zelo propter bonum. And be lawfull to doe any thing. And this must make it good, contrary to the apparent word of God here, and that Rom. 3.8. so contrary is the spirit of Antichrist to Christs spirit.

[Vse 2] To convince amongst our selves men who allow and maintaine many sins, because they are profitable to others, & not hurtfull to them; and therefore they think they may be done though they be contrary to the law. One or two instances. Many hold an offici∣ous lye lawfull, because it may stand with charity, when it is pro∣fitable for their neighbour. But if against the law and word of God which forbiddeth lyes, how should it not be sinne and un∣lawfull to be done? besides they must understand that charity, which is the summe of the law, hath reference towards God, to∣wards our neighbour, & towards our selves. And so is this against

charity, though helpfull to thy neighbour, in whose favour it is told. First, because it is repugnant to verity, and therefore to cha∣rity: for God, who is Truth, hath forbidden all untruth, as that which is opposite to him, and so cannot stand with the charity and obedience we owe to God. Secondly, it is to the hurt of the teller, because, Psal. 5.6. The lying mouth destroyeth the soule. So it cannot stand with love which a man oweth to himselfe. Now then, though a man may helpe his brother and neighbour with the losse of his goods and hinderance that way, but not necessary with the hazard of his life at all times, but never with the hazard of his soule, as every lyer shall doe. Againe, things must first be conside∣red whether lawfull or no, whether agreeable to the word; and then whether profitable or hurtfull, that is a second affection of things, and a second consideration. They cannot be lawfull but they will be profitable, though not in our carnal apprehension, nor unlawfull, but unprofitable, though we alwaies see it not. A se∣cond 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;* 1.29 when men make questi∣on 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 them∣selves unlawfull, so is this. Again, I answer, it is very hurtfull, and against charity: for though it be not against the profit of the par∣ticular, 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 provi∣dence 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 bor∣rower or not, he will have security for his principall and gaine, and an absolute covenant, and makes no provision for the borrow∣ers 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 a∣gainst 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 glo∣ry, but how lawfull and warrantable by the word: for a man may profit another and gloryfie God by that for which he may be con∣demned. 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 un∣lawfull 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 commit∣ted in Israel and in Ierusalem: for Iudah hath defiled the holinesse of the Lord, which be loved, and hath mar∣ried 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 heynous∣nesse 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 un∣faithfull, 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 en∣dowed 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, whe∣ther 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 abhor∣reth. 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 spea∣keth 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 Holi∣nesse.] By holinesse is here meant that holinesse which was in this people, because they were dedicated to God, and the inheri∣tance of the Lord, and his owne proper people, gotten and pur∣chased 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 de∣dicated to him.

There are some who understand by it the bond of marriage, ordained and sanctified of God in Paradice. But the words fol∣lowing, argue the first exposition more like to be the meaning, Which he loved.] That is, which the Lord loved; which is spo∣ken of this people and land.

And hath married the daughter of a strange God.] In the origi∣nall it is, Hath the daughter: but the meaning is, Hath married the daughter; that is, such as professe and worship a strange God: not that they were Gods, or thus acknowledged by him, and the Word; but it is an usuall thing in the Scripture, to call things not as they are, or as the Scripture judgeth of them, but after the affe∣ction of those of whom he speaks, as 2 Cor. 4.4. Phil. 3.19. So these were not true Gods, nor no Gods indeed, but so accounted of. And this name is communicated to them. Origen. hom. 14. in Numeros, hath this rule, That wheresoever the name Iehovah is, there is meant the true God, the creator of the world; but the

other names of God, are attributed both to the true God, and to false Gods.

Iudah hath transgressed, an abomination is committed.] Thus the Prophet speaketh, not for the particular onely, but the generall, that transgressions, even all, are an abomination to the Lord, those things he abhorreth: And so that is the point.

[Doctrine.] Transgression and sinne, all and every one, is an abomination to the Lord, that which his soule loathes, hates and abhorres. Hence he speaketh so often of sinne, and gives it this name of a∣bomination, as in very many places in the bookes of Moses, as Le∣vit. 18.26.27.28. Deut. 20.18. Hence he speaketh of particular sinnes, as Prov. 11.1. and 12.22. Rev. 2. Hence he is said to abhorre the man that is wicked: not that he doth his person, as he is his creature, which he loves, but as hee hath made himselfe such, Psal. 5.6.

[Reason 1] Because he is righteous and holy himselfe: Now the more righteous the Judge is, the more he hates iniquity and sinne. He is righteousnesse and holinesse it selfe. Now as the Sunne is the greatest enemy to darknesse, because it hath light of it selfe, and is as it were light it selfe: So in this.

[Reason 2] Because he loves his creature, and sinne is that which destroieth it. Now no man can indeed love any man, but he will hate that which is the cause of the ruine and destruction of him.

[Vse 1] This may let us see, and give wicked men themselves to un∣derstand in what state they stand,* 1.30 by reason of their sinne: God hates their sinne, and abhorreth it, and them for it. How fearfull then is their condition: for he cannot hate but unreconciled; his face and hand shall be against them for their sinnes, Revel. 2.6. Object. Then is every one in a fearful case: for all sin, even the best. Ans. The first is true, yet followes not the second; because though they sinne, and have it, yet they hate it. Now God onely hates men for their sinne, when they love it; not when they hate it, and he will onely then judge them, when they will not judge themselves, 1 Cor. 11.31. As in a land and state, when the Magi∣strates will not punish, then God will goe the circuit, and hold an Assize, and bring his plagues and judgements upon them; but when they doe, it is an explication of his wrath: so in a particular man, which is a little world, a little countrey.

[Ʋse 2] To teach us, that it is dangerous to have societie with men who embrace their sin, and love it.

[Vse 3] For imitation; if God hate sin, and it is abomination to him, it should be so to his, they should hate it first and principally in themselves, and their dearest friends: for if it be not first, that hee hate the same sinne in himselfe and friends, he hates it not, though he oppose it in others. But if he be Gods, he hates the evill in himselfe which he doth, then hates he it in others, and

must doe it, for that God commends in the Church of Ephesus, and so commands in others, Rev. 2.6.

In Israel and in Ierusalem.] The people and place which he enri∣ched with such benefites, & honored with such priviledges, made it the place of his worship, and the Kings seat: therfore them to do it, it is more heynous.

[Doctrine.] Their sin is the greater, and more heynous, who have received the most blessings from God, or the greatest priviledges. Vide cap. 2.12 Doct. 1.

For Iudah hath defiled the Holinesse of the Lord.] This is a fur∣ther amplification of their sin; because it did pollute the people and place dedicated to the Lord, and so made holy to him.

[Doctrine.] Sinne is a filthy and polluted thing, that which polluteth and defileth both places and persons; where, and by whom it is com∣mitted: So here, and Zachar. 13.1. sinne is called Vnclean∣nesse. Hierom translated it as the word will carry it, Menstrua∣ta, menstruous; then which, saith he, Nihil eras in lege immundius, qua quicquid tangebat, immundum faciebat, Rev. 3.18. Thy filthy nakednesse. And Micha 2.10. Because it is polluted.

[Vse.] To teach every man to be willing to receive a reproofe, and to indure to be told of his offences and corruptions, from this rea∣son, because they are they which pollute and defile him. In a gar∣ment, saith Chrysost. ho. 17. ad popul. Antioch. Put on auquerly or unhandsomely, if a boy tell thee of it thou wilt not much blush because it is no great shame, the greater shame were to goe with it so out of order; And if durt be upon the garment or face, and one tell thee of it, thou wilt thanke him and take it kindely, how ought thou in this? for by this, reformation may be had, and thou mayest be made cleane and kept clean; for though it is somewhat difficult and hard for a man to part with his sinnes and overcome them himselfe, yet if he have many admonitors, or be often admonished; at length he may be rid of them.

The holinesse of the Lord.] So is the Church called, either because of Gods presence which makes it holy, or else because they were dedicated to God, and made his proper and peculiar people: for a sanctified in Scripture, so signifies, to be set a part to a holy use and a sanctified end; as is said of the Sabboth.

[Doctrine.] The Church and children of God must be holy unto the Lord, separated from the world and corruption, and dedicated to him and his service, sanctified and set apart for holy things, and holy worship; as the instruments of the Temple, the sacrifices, and other holy things, once dedicated to God, might not be taken and applyed to prophane uses or common uses; no more may men once dedicated to God, give themselves to corruption and sin; nay much lesse, for those things were but the shadowes, men are the substance, those but the types, they the truth. Therefore

must they be continued to holy things by his service as they are dedicated. James 1.27. Pure religion and undefiled before God even the father, is this, to visite the fatherlesse, and widowes in their adversity, and to keepe himselfe unspotted of the world. To which we adde 1 Pet. 2.9 Rom. 6.13.

[Vse 1] This condemneth all late repentance, all deferring of repen∣tance, from day to day till a man be sicke, or a dying, because where repentance is not a turning from sin to God, there can be no holinesse at all; for where sin raignes, there holinesse can have no place. One heaven can better have two suns, and one kingdome two kings, then one man and one heart these two, while then they remaine impenitent, and doe it ex professo, they must nedes be impure.

And hath marryed the daughter of a strange God.] This is their sinne that they had marryed with Idolaters, with them who were of a false worship, and worshipped a false God.

[Doctrine.] It is a sinne and impiety for Christians and Gods people to make marriages with Infidells, those who are of a diverse and contrary Religion, which are not the servants and professors of the God of their fathers, the true God and true Religion. And this is manifest by inhibition first in generall. Exod. 23.32.33. Thou shalt make no covenant with them, nor with their Gods, Neither shall they dwell in thy land, lest they make thee sinne against me: for if thou serve their Gods, surely it shall be thy destruction. In particu∣lar, Deut. 7.3. Neither shalt thou make marriages with them neither give thy daughter unto his sonne, nor take his daughter unto thy son. 2 Cor. 6.14. Be not unequally yoked with the Infidels: for what fel∣lowship hath righteousnesse with unrighteousnesse? and what commu∣nion hath light with darknesse? The proposition of the Apostle is generall, forbidding all society and fellowship with them, much more then this, then which nothing is more strict, and by none men are so firmely knit together as by this. And by the name of yoking he seemeth to allude to the type of the law, when God commanded that men should not plow with an Oxe and an Asse together, Deut. 22.10. whereunto also belongs the prohibition of the like, Levit. 19.19. which God spoke not for them, but to teach man.

[Reason 1] Because it is dangerous, lest by that meanes through their con∣tinuall society and cohabitation the beleever and godly party may be drawne from their piety to impiety, and from the true wor∣ship to the false. It fell out with Solomon and Iehoram, 2 Chron. 31.6. yea with the whole people of God, Num. 25.2. Now that which fell out with such great men, and with such multitudes is danger, it may fall out with others, inferior, fewer, simpler, and weaker. Nay the Lord saith without any may bees, that it shall befall unto them. Deut. 7.4. For they will cause thy sonne to turne

away from me; and to serve other Gods: then will the wrath of the Lord wax hot against you, and destroy thee suddenly. And the rea∣son of that is, because being confident in their owne strength they tempt God. And so it is just he should give them over to see their owne weakenesse.

[Reason 2] Because it cannot be but that the service of God which every beleever is bound to performe even in his private family must ei∣ther be omitted altogether, because the man not beleeving will not suffer it, or interrupted greatly, because the wife will be a scoffing and mocking as Michal. And to this may I apply that of Chrysostome.* 1.31 As the woman is an helper, so she often becomes a traytor; and as marriage is an harbour, so it often causes ship∣wracke.

[Reason 3] Because it must needes be prejudiciall to the education of their Children: When the parents consent not betwixt themselves, how should the children be brought up in piety & the fear of the Lord? Nay the children will ever follow the worse side, though it happen to be the weaker, because nature is so capable of error and false worship, over that it is of the true. Hence hardly an Idolatrous King made mention of in the stories of the Scriptures, but their mothers are named with them, as they who prevailed with them for false worship, more then the fathers did or could for the true. But against this Doctrine there are certaine objections, by which some would prove that it is lawfull to marry with those who are of a contrary Religion.

[Object.] And first for the places alledged out of Exodus and Deuternomy, they say that they are not to be taken generally, as forbidding all matching with such, but particular prohibiting to match with those seaven nations of the land of Canaan.

[Answer.] Those inhibitions are generall for all of a diverse religion, be∣cause it is a certaine and true Rule where the reason is generall, there the precept is; but the reason of it is generall. There being still as much danger as ever was, lest by the unbeleever the faith∣full may be drawne from the true God and pure worship.

[Object.] Salmon one of the Princes of Iudah married Rahab the harlot,* 1.32 a Canaanite, Math. 1.5. Iudah married a Canaanite, also, Gen. 38.2. Moses the daughter of Iethro, Ioseph of Potiphar. Solomon the daughter of Pharoah.

[Answer.] Solomon is condemned for it, by the Scriptures. Iudah was a wicked man, no matter what he did. Ioseph and Moses went be∣fore the law, but yet no doubt they had them to embrace the true Religion, and they were converted. As the Scripture speakes manifestly of Rahab. And so it might be lawfull. Though there be of the learned who thinke that they might not marry any of those nations, though converted, because God hath so utterly ba∣nished those nations from his people, that without some speciall

dispensation they might not marry with the converted. Deuter. 21.11. Therefore lawfull to marry such.

Because it is lawfull by a speciall warrant and dispensation; therefore it followes it was simply unlawfull, for else there nee∣ded no dispensation. Againe, all the signes set downe in that place shew rather that the Lord did dislike it then approve it, and that he did yeeld so much, it was because of their incredible wanton∣nesse and corruption. First, she must shave her head, that whereas the haire is an inticer or that which gaineth the uncleane affection, he liking her in that, when she was shaven might beginne to dis∣like her; and her nailes must be pared to make her more defor∣med; and her garments must be changed, that whereas some garish apparell was as a snare to an unchaste heart, shee being put in mo∣dest apparell and plaine, he might lesse affect her. And she must mourne thirty dayes, that if for her pleasantnesse and chearefull carriage she deceived and delighted him; now in her mourning and dejected countenance shee might lesse affect him; finally, if he disliked her he might neither make her a servant to himselfe, nor sell her to another; which thing they accounted a burden. By which things God endeavoured rather to cure such an inordi∣nate love and affection then to give liberty to it. Finally, some adde that these were used for signes of her repentance and renoun∣cing of her false worship; and if she were converted, then was it lawfull.

[Object.] If such doe match together, whether is their marriage lawfull, or whether a marriage or no?

[Answer.] Many of the learned doe thinke it is none, but ought to be dis∣solved. Tertullian hath called it stuprum. The ground of all their reason is, because God hath forbidden such mariages to be made, therefore they ought to be dissolved, but this (saving their judge∣ment) is not universally true, but rather that many things, quae fieri non debent facta valent. For instance in the like. There is a twofold infidell, one who doth openly professe it, and deny some maine Article of faith, as that there is no such Trinity in the Unity. A∣nother, who professeth in words and denyeth it in deeds, and is in heart an infidell. It is not lawfull to marry with either of these, being known, not the later. But say a man or woman do marry, and after it appeareth, whether is it a lawfull marriage or no? I presume, no man will thinke that after the knowledge of it, there ought to be a divorce made. But to unfold this as I thinke more fully, I would demand this question, whether if one of the parties fall after the marriage into heresie? whether stands the marriage good? or whether ought there to be a divorce? Papists generally thinke there should be a divorce à Thoro, non à vinculo, a divorce unknowne to the Scriptures. Celestinus thought à vinculo, though Innocentius was much against him. Many of our learned men

thinke it will breake a contract, not a marriage; onely they hold liberum divortium; That is, when all the meanes and wayes are taken to bring them from their errour and heresie, and the party infected will not dwell with the other, or not without blaspheming or reproaching of Christ, they may freely with consent one de∣part from the other; but if he will abide in peace with the sound party, he or she is not to put him or her away, which by proportion is gathered from that, 1 Cor. 7.13.14.15. which place though it be understood of those who were found in their heathenish mar∣riages, and visited, so of the grace of God; And so as Tertullian saith, allowes not the faithfull to make marriages with the unbe∣leevers, yet it affoords some equity and direction when they are once made; and so that they are lawfull marriages de facto, though not lawfully made de jure.

VERS. XII.

The Lord will cut off the man that doth this: both the ma∣ster and the servant, out of the Tabernacle of Iaakob, and him that offereth an offering unto the Lord of hostes.

THE Lord will cut off the man that doth this.] In this Verse the Prophet threatneth the judgement of God against them for this sinne, even the cutting of them off from the tents of Iaakob, whosoever commits any such thing, whether he that tea∣cheth, or is instructed, Priest or people, whether he stand out ob∣stinately or hypocritically, he would seem to appease his anger by some offering.

The Lord will cut off.] The Lord will not put up this injury done to him and his daughters; but whatsoever he be that either shall doe this hereafter, or hath done it and repents and reformes it not, every one of them will I cut off and destroy. Hierom ob∣serves it here as worth the observation, that he cuts not men off from pardon, or the hope of it; for he saith not, the Lord curseth him that doth this, but hee that shall doe it, prolonging his curse as it were for the time to come, that he might provoke the offendours to repentance.

Will cut off.] It is a phrase like that Gen. 17.14. Exo. 12.15. which Tremelius thus interpreteth, that is, both here and in the world to come, he shall be cut off from the company & society of the Saints & faithfull. The Metaphor, as some probably thinke, is borrowed from Physitians, who cut off the body putrified and rotten members, and have often occasion and necessity so to doe. As if the wicked were but rotten and putrified members in the Church.

The man that shall doe this.] A sentence without exception, whosoever he be, it shall be all one to him, who accepts no mans person.

Both the master and the servant.] and particularly, both master and servant.] The Interpreter in the Latine, hath Master and Disciple or Scholar; following rather the signification then the o∣riginall: for that is either he that watcheth and answereth, or he that exciteth and answereth. But for the meaning, some diffe∣rence there is: some understand by the watcher or exciter, the teacher, who watcheth that he may teach true things unto his scholars or hearers, and excite their mindes; by the answerer, the scholar or hearer, who followes the master, and for further in∣struction answereth to his demands, or questions. And so by this should be signified, that both the people and the Priests, who were authours and warranters, or assurers of their course by precept or practice, should perish together. Others take it more generally, and more probably. The meaning is, one and other, and all; not one man of those shall escape, who are defiled with these profane marriages, no not any one of those families shall be left alive, but be cut off.

Out of the Tabernacles of Iacob.] That is, from Gods people, or Gods Church; some thinke it is taken for the Cities of Iacob, as they thinke it to be taken, Psal. 87.2. But all is to one purpose: for those Cities were part of the Church.

And him that offereth an offering unto the Lord.] Some under∣stand these words particularly of the Priest; who, as we may read, Ezra 9. and 10. were not free from this. So the Chaldie Para∣phrast interpreteth it, and Cyril: shewing that though he came nigh to the hornes of the Altar, yet should he not be there safe with his sins. But some understand it more generally, though they should be very liberall in offerings unto me, and think so to escape my wrath; yet though they should be as liberall as the hypocrites, Micha 6. yet should not that help: for they shall perish with their offerings.

The Lord will cut off.] Though the Magistrate will not looke to this evill, being carelesse or corrupt; though he cannot, because many are wrapt in it, and the multitude too strong for him; or howsoever it be not punished by man, yet the Lord will not let it escape his hand, but he will cut him off.

[Doctrine.] When men, and they who are in authority, to whom the sword of justice is committed, do not punish the corruptions and sinnes of their subjects, whether they omit it for feare or favour, by the greatnesse or the bribery of the offenders, or any such meanes, then will the Lord take his rod in hand to punish, and gird his sword unto him, to cut off every one so sinning, and so spared. So here. So when Adam, the Prince of the earth, and Magistrate of

his sonnes, let passe the murther of Abel, because Cain was his first borne, and his possession: yet the Lord did lay to his hand, and did punish him, Gen. 4.11.12. &c. So of the sonnes of Eli, 1 Sam. 2.23.24. and 4.11. not simply a judgement to fall in battell, but because it was prophesied of them, Chap. 2.34. This is manifest further out of the story of Achan; while by ignorance of the fact, Ioshua did not punish it, the Lord did it in the whole people; but after the knowledge of it, when Iosua had punished it, the Lord put up his sword, and his wrath ceased, Josh. 7. To these we may adde that of Numb. 25.3.4. &c. the cause of the great famine, 2 Sam. 21. was the Kings not punishing of a sinne committed by Sauls house; which done, the famine ended.

[Reason 1] Because, as Iehosaphat told the Judges, their judgements were his, which if they executed, he will not; because he will not pu∣nish one fact twice: but if not they, then will he; because he is just, and else should be unjust as well as they: for if it be injustice in them to spare the wicked, it would be in him.

[Reason 2] Because impunity from the Magistrate, makes impenitencie in the offenders, and brings them on to hardnesse of heart and secu∣rity, so that they never judge themselves, and so neither judged by authority, nor by themselves, they are judged of the Lord, as the contrary proves, 1 Cor. 11. For (I take it) it will hold, not onely of those sinnes a man is guilty in foro conscientiae, but in foro civili.

[Ʋse 1] This sheweth the folly of those men, who as they make con∣science of no sinne, and onely care to avoid those sinnes the lawes of men and state will punish them for: so when they are fallen in∣to any such offences, care onely how to escape the punishment of the law, and the hands of the Magistrate; which if they can by favour or friendship, by bribes, or the countenance of others, or by dissembling, or covering of the fault, or howsoever, the care is ta∣ken and they never feare more. Their folly appeareth, because then the Lord will take them into his owne hands; and that, saith the Apostle, is a fearfull thing. And more cause of feare, as Christ speaketh, Matth. 10.28. What will it profit them then to escape the one, and fall into the hands of the other? As much as if a mur∣derer should by means and money either get his fact passed over at the Sessions, and fall into the hands of the Judges at the Assizes; or scape their hands, either by corrupting the Judge, or the She∣riffe to pack a Jury for his purpose, or the fore-man to lead the rest, when the next of kindred is ready to enter an appeale to the Kings Bench, where there shall be no such packing. All he hath got by it, is his repriving for a while, but to his greater shame and punishment. So with these. Many a great man lives in oppressing and injuring others his tenants and inferiours, and either there is no civill law against him; or if there be, either his greatnesse or

purse will carry it out well enough, that no punishment shall come upon him, or take hold of him: and then hee sleepeth without feare, when he is as a man that hath escaped the rage of a foole, and is fallen into the power of a Bear robbed of her whelps. As Masters, if they live in oppression, or usury, or deceit, or drunken∣nesse, or adultery, or some such like, and can escape the Magi∣strates hands by the meanes they make; feare nothing: That is their folly, there is more cause of feare, God will take them into his hand. Many servants, when they have injured and dealt deceitfully with their Masters, stealing from them, or serving them with eye-service, mis-spending their goods, and not furthe∣ring, by their endevours, their profites, if they can escape their masters hands by lying or shifting, or dissembling, or by his ne∣gligence, lenity, or remisnesse, they never feare: this is their folly, there is now more cause of feare, God will take them into his hand, to cut them off by the plague, or some other judgement. Finally, let these and all the like, see their folly, that thinke there is no feare if they can escape the hand and sword of man by such meanes; yet there will be no escaping of the hand of God, who will, as he saith, send serpents that will not be charmed. Jerem. 8.17. O consider this yee that forget God! as if hee would not judge the earth when men neglect it, least hee teare you in pieces.

[Vse 2] The cause why God sendeth generall judgements upon such a City or Land as ours is; why he drawes forth his sword, or sends famine, pestilence, plague, or such like; It is because the Ma∣gistrates of that country or towne, are remisse and carelesse, suffer sinne unpunished and uncensured for some respect or other, ma∣king either munera oris, or manus, or officii. For if these did not let them, but they would purge the land from the bloud, and the adulteries, whoredomes, thefts, oppressions, blasphemies, and such things wherewith it is defiled, there would never come any such generall judgements. For if the Justices at the Sessions should re∣forme throughly, and deliver the goale every one to his severall punishment, the Judges should have little cause to ride circuit, or if they did, but to make short ones. So if Magistrates, God would not punish, or if he did, yet not so long as three yeares famine, and three yeares pestilence: So that of all the enemies of a Common∣wealth none is so great as remisse, carelesse and corrupt Ma∣gistrates; for they are a cause of Gods generall judgements, when as their severity would prevent. And none such a fore-runner of some generall judgement, as they and their remisnesse; and in a Magistrate, it is better for the generall good, that he be too severe punishing some he ought and might spare, then remisse passing by others that deserve it. As a Surgeon better too deepe or too nigh, then too little in tenting or cutting.

To teach every inferiour not to seeke and labour to escape the hand and punishing of the Magistrate or his superior, who is as a Magistrate unto him, his master or parent, if he have offended and deserved it, specially remaining by that immunity impenitent in his sin; for besides that it is sinne to him so to avoyde it, it will be but a further meanes to bring him to the hands of God, who will punish him more severely and fearefully, cut him off from the tents of Iaakob. If any say this falls but out seldome, here and there one; and so no such feare of it. I answer with Cyprian l. de laps. Plectuntur interim quidam, quo caeteri corrigantur▪ exempla sunt omnium, tormenta paucorum. These few should be warning to o∣thers lest they also perish. Againe, are there but few? who can remember the many thousands that God hath taken away and cut off by the plague? of inferiours and servants and such like, whose superiors had beene remisse towards them, and yet say this befal∣leth but to few. Or lastly, who can think of many thousands who are lying broyling in hell, and so cut off from the tents of Iakob by the Lord, though man winked at them, who happily if they had felt the severity of magistracy might have beene saved, and yet say there is but a few. And though many yet have escaped, and doe or may escape, though the plague renew upon us, with their adulteries, &c. because this is but the poore mans plague or the servants; yet who sees not that even for the rich and the masters, the Lord hath a plague for them, as Micha 2.3. and happily will it be for them, if 1 Cor. 11. they judge not themselves.

That doth this, or that shall doe this.] God will not presently smite them though they have committed this offence, but he will waite for their returne, & if they continue to do it, then will he cut them off. Hence the patience of God to sinners waiting for their conversion. vide Revel. 3. and Isaiah 30. or rather I observe, that though the Lord a long time spare the wicked, yet he will visite them and pay them home in the end, Isa. 26.14.

Both the master and the servant] Both him that wakeneth and exciteth, and him that is wakened, and answereth the call: mea∣ning the whole house and family should be cut off.

[Doctrine.] Gods judgements against the wicked rest not in them onely, but also are extended to their families, seed and posterity. Isa. 26.14 and destroyed all their memory.

Out of the Tabernacle of Iaakob.] That is, take them out of the land of the living, bringeth death upon them and putteth an end to their daies, and letteth them be no longer among the living. Though it may reach to their cutting off from heaven; yea, it con∣taineth this; whence,

[Doctrine.] It is a judgement to the wicked to be cut off eyther naturally or violently, untimely, or in his ripe age, Isaiah 26.14. and scattered them.

And him that offereth an offering.] Or him also that offered. Though he offer: noting the nature of men that when they are convinced of their sinnes they thinke to please God by outward things, as sacrifices, or fastings, or outward hearing, and multitude of prayers, though they continue in their sinnes.

[Doctrine.] It is the nature and practice of carnall and naturall men, when the judgements of God are denounced against their sinnes, and the wrath of God declared against them. To take any course to free and deliver themselves from them, and to appease his wrath, ra∣ther then humble themselves and forsake their sinnes. And some∣times by flying to humane helpes, sometimes by religiousenesse, as by offerings, or fastings, afflicting the body, outward hearing and multitude of praying, and such like. It is manifest in these, so in Saul, 1 Sam. 15.14.15. And Hezekiah when he was led by na∣ture and the common course of men, 2 Kings 18.14. So in them, Mich 6.6.7. and Isai. 58.2.3. &c.

[Reason.] Because it is naturall unto them, they have it with other cor∣ruptions propagated from their first parents, for thus Adam and Eve dealt with the Lord, Gen. 3.

[Vse.] To see the policy of Antichrist and the Church of Rome: who knowes not from how many things the Antichristian Church of Rome promiseth to her followers remission of sinne, and so freedome from the judgements of God, never once ma∣king mention of true repentance, or forsaking of their sinne? As the Sacrament of pennance, almes-deeds, forgiving of injuries and offences, abundance of charity, holy water sprinkled, devout beating of the breast, whipping of themselves, pilgrimages, all sorts of good workes. (And as the Rhemist, in Math. 10. ver. 12.) Episcopall blessing, for Christs death with them doth not take a∣way daily sinnes but originall; the sacrifice of the Masse doth that.* 1.33 So as the body of our Lord was once offered upon the crosse for our originall debt, so it is continually offered upon the altar for our daily sinnes. And Catharinus in libro impresso Romae, writeth:* 1.34 That Christs passion made satisfaction onely for originall and such sinnes as went before baptisme; but the Masse satisfies for sinnes committed after baptisme, and our first justification. Fi∣nally, to say nothing of their Jubile, and their Ladies Psalter, and her Pantofle, and an hundred such things.

And him that offereth an offering.] Though he offer an offering, and thinke thereby to escape, and appease Gods wrath, yet shall he not prevaile, nor escape.

[Doctrine.] In vaine do men thinke to appease the wrath of God, and to

escape his judgements, when he is angry and threatneth, by any outward means, as offerings, fastings, prayers, and such perfor∣mance of parts of his worship, they remaining impenitent in their sinnes, and keeping them still. So is it here, and manifest in that Micha 6.6.7.8. and Isaiah 58. à 2. ad finem. Psal. 51.16.17.

[Reason 1] Because God is a Spirit, and he will be worshipped in spirit and truth; outward things onely cannot please him, being diffe∣rent from his nature; yea, they that onely bring them, worship him neither in Spirit nor truth, but in body and outward things, in hypocrisie and dissembling, &c.

[Reason 2] Because all offerings a man brings to God, all outward service he performes to him, is accepted not for it selfe, but if it be, it is for him, or else rejected for him, and not he for it; for though men which are corrupt doe accept men for their gifts, and disliking their persons, yet feeling from their purses, they will soone change their mindes and like of them; whatsoever they disliked before shall be excused and lessened. It is not so with God, he accepts men not for their gifts, but their gifts for them, or else rejects them and their gifts.

[Reason 3] Because they shew more contempt against the Lord, then if they never sought him with any such meanes, or came before him; which is manifest thus. A man hath offended his Prince, for which he threatneth and menaceth him to execute or destroy him. If he seek not to him at all by any outward means, or come not to him when he is summoned, it is but contumacy, not con∣tempt; for he may doe it out of feare. Now contempt and feare cannot stand together in one subject: but if he come and seek him by outward things, never shewing any sorrow for his offence, make no promise of his amendment, but thinke thus to stay justice, it must needs be judged a grosse contempt. And where once con∣tempt appeareth, there no reconcilement at all can be expected. So in this.

[Vse 1] By the former poynt wee saw the policy of Popery, by this we may see the impiety of it. By the former they please many, by this they perish as many. And herein appeares their grosse impie∣ty, that for their owne gaine, they care not how many thousands they lose; not that of purpose they would perish them, but that else they cannot profit themselves; for if they should not teach them that such things forespoken of would please the Lord, and free them from his wrath, they would be of a small account and lower price, and so their gaine and wealth decay, because they may say as Acts 19.25. Sirs ye know that by this craft we have our goods. Their impiety then is this, that they hold them in the error, that these things will please God, and will not till they perish by such a conceit; like deceitfull and unfaithfull Lawyers who to get mo∣ny and gaine to themselves, perswade their Clyents, tearme after

tearme, till the day of hearing come, that a plea they have drawne for them will hold good, and then they confesse themselves to be in an error, when sentence goes against them, and they deprived of their heritage; like unskilfull or unfaithfull Physitians, who finding what kinde of physicke their patients pallet doth best rel∣lish, though it be neither of force to preserve or recover him; yet to keepe themselves in request and practice ever prescribe him that, though he die for it in the end. Such Physitians are they of no value. If any man thinke I slander them, because they talke much of pennance and confession and such things; I answer, I doe not; to instance in one: The schoole-men teach that salvation is in the sacrament or sacrifice of the masse, as health is in a medi∣cine, which cures though the party doe nothing to helpe, never beleeve, only receive it. They teach then that these reconcile without repentance. I deny not that our latter Papists, when they find things written, scanned, and so prove scandalous, they have helped things with their late expositions; but it is one thing what they are forced to say by argument, another thing what they commonly teach to the people, who have the one taught to them without the other. They deale like some Physitians, who when they have to deale with common patients, who savour no religi∣on, and thinke indeed health is in their power, and their medi∣cines, they promise them simply and absolutely health by them: But when they have patients that know religion, or finde a Mini∣ster with them, who knowes health is not in their power or medi∣cine; then they tell them they must looke to God, and reconcile themselves to God, and then by his blessing they shall doe them good. So these.

[Vse 2] To let us see the folly of those men, who thinke by those out∣ward things, outward meanes to appease and escape; and when they have once performed them, rest as sure as if they had the band in statute Marchant, he should not touch them The Church is full of these fooles: for how many are there: who if they heare by the Word, or see by the shaking of the rod, that the Lord is angry, thinke by an offering, giving almes to the poore, by fa∣sting and bowing themselves, by a little more frequenting of pray∣er, or comming to heare the Word, to escape well enough though they never repent and forsake their sinnes? or if God smite them, that they are sicke upon their bed•• and draw neere to the buri∣all, if they give somewhat largely to hospitals, and holy uses, to Schooles and Churches, though they never truly sorrow before God, nor satisfie the injuries done to men by restitution, and such like; yet God will be well pleased with them, and they shall not be cut off, but enjoy the everlasting Tabernacles of Iacob. But fools & blinde! why should they imagine that should help them, which will not another, neither ever would? Is not he the same,

and is there not still the same meanes to appease him; that which could not then, can it now? If the body be to be cured, if any thing be brought unto them, they enquire who ever used it, and what effect it had with them; and if they heare of many who did use it, and none ever recovered by it, they will never trust to it; and yet for the soule they will go contrary. But if these doe not appease him, why are they commanded, or why is that? Heb. 13.16. To doe good, and distribute, forget not: for with such sacrifices God is well pleased. I answer, they are commanded for other pur∣poses, as duties and testimonies, and signes of thankfulnesse: for it followes not that there is no use of them, unlesse this be; God ordained them for other purposes. And as it is in salves, they cure that they were ordained for, saith Chrysostome. For the salve for the eye cannot cure the cut of the hand. And for that, Do and live, that is understood of the whole and of perfect doing, which is impossible for any, because of their weaknesse, Rom. 8. And that of the Hebrewes doth not tell us that that doth appease God, when he is angry, but that they please him after he is appeased, and reconciled: for then he accepts them graciously and favou∣rably. For so much riseth out of Heb. 13.15. Let us therefore by him offer the sacrifice of praise alwayes to God, that is, the fruit of the lips, confesse to his Name. Where he makes mention of Christ, shewing that they please him, comming from faith in Christ. But when a man lies in his sinne, and so purposeth, and is without faith and without Christ, all the sacrifices of such a wicked man are a∣bomination to the Lord; more when they are offered with a wic∣ked minde, of deserving at his hands, and derogating from Christ, and making him to justifie the wicked.

[Vse 3] To teach us now that the Lord shewes himselfe displeased, and threatneth to cut us off, not to thinke by any outward things to appease and escape it; it is not offering and almes, not fasting and prayer that will doe it, though they are such things as God calls us unto by such judgements; as Isaiah 22.12. But in vaine shall we trust unto them, if we remaine in our sinnes, without repen∣tance and forsaking of them. In vaine trusts any man to the Chy∣rurgion and his salves to cure his disease; all the while there is in the wound, within the flesh iron remaining. August. de rectit. Ca∣tholicae conversat. So shall not his prayers and other things prevaile all the while hatred and other sinnes remaine. All the while that Achan and his execrable bootie was in the Lords Campe, the teares and prayers of the whole prevailed nothing. Joshua 7. but he taken out of the way and stoned, they prevailed. To prevaile then with God, and to have him reconciled, and to escape his displeasure these cannot doe it, unlesse we cast out the execrable thing. If Moses and the Rulers will hang up the heads of the people before the sunne, and Phineas execute justice, the plague

shall cease; if every one will doe so with his sinnes, he shall not be cut off, or if he die he shall live. The Marryners who were in a storme, Jonah 1. tooke the contrary course to helpe themselves, and save their lives, by unlading their Ship, and casting all into the sea, but it served not the turne, nor helped them till Ionas was cast into the sea upon whom the lot fell, who had offended; so in this: many may give their goods, &c. and yet it will not serve; cast lots, it will light upon thy sinnes, and if that will not be cast into the sea, thinke that there will be no calming of it.

Now before we leave this verse, it may be some Papists will gather hence as from the like places, that the Church standeth not of the elect and predestinate onely, as we affirme, for none elected can be cut off from it, specially if we understand the cut∣ing of them off from the everlasting Tabernacles. Therfore they now condemne this in us as the counsell of Constance condemned Iohn Husse and burnt him. But this, neither any the like place con∣futeth that we hold, who doe not deny that wicked men and re∣probates may be of particular Churches, but not of the Catho∣lique; of particulars, because to be in a particular Church is no∣thing else, but for a man to joyne himselfe in that society, which professeth true religion. But to be of the Catholique Church is to be joyned to Christ as his member, and to draw life from him; so that he doth not, neither can perish, In a particular Church then may wicked and reprobates be, as bad humours and rotten mem∣bers are in the body, but not in the Catholique Church, which is Christs body; which as his naturall body could not see corrupti∣on, neither can it have any such corrupts parts, and as no part of it could be cut off, no more of this; for where the head is, there shall all the members be, whereas then they shall never come where Christ is, they cannot be members of him, and so no parts of the Catholique Church. But are they not parts of the particu∣lar? they are; but yet it followes not that every one in them is part of it; for as every ward or streete of London is part of the whole, yet followes it not that every one in them is part of it, for forrainers and strangers may be in it. There is none of the Ca∣tholique, but he either is or hath beene in some visible and parti∣cular Church; yet it followes not that all that are in it, are of it. And by this may be answered all those parables and other places they bring out of the Scriptures to prove that wicked men are of the Catholique Church, for they are all understood of particular Churches, where the wicked are mixed inseparably with the good, as Chaffe is with the Wheate in the field and barne, as Lees with the Wine, in the Terse and Hogshead; yet is nei∣ther the Chaffe Wheate, nor the Lees Wine, neither they the Church.

VERS. XIII.

And this have ye done againe, and covered the Altar of the Lord with teares, with weeping, and with mourning: because the offering is no more regarded, neither received acceptably at your hands.

AND this have ye done againe.] The Prophet proceedeth to a second sinne in this people and to reprove it, going from their strange wives, to their having of many wives, to multiplici∣ty of them which is reproved in this verse and 14. and 15. Of the whole we have two parts: 1. his reproofe, 2. his exhortation to the contrary, fine v. 15. In the reproof as the vice is checked, but not so openly as the former, yet necessarily out of the 15. verse it followeth, that the grieving of their wives was by taking other wives to them. Now the amplification of this sinne, or the hay∣nousenesse of it, is set forth two wayes: First, because it was injurious to their wives and themselves, verse 13. Secondly, be∣cause it was against the institution and ordinance of God, verse 14.15. Now the first against their wives, because they grie∣ved and vexed them, and against themselves, because they made their own offerings to be rejected of the Lord.

And this have ye done againe.] And this sinne have you com∣mited in the second place which comes here to be reproved a∣mongst these particulars, you have taken not onely strangers but you have joyned them to your lawfull wives and taken them with them, and made them to mourne and weepe

And covered the Altar of the Lord with teares] The Israelites women or their owne proper and lawfull wives, finding that they tooke others to them, and finding them in their places where they ought to have beene, and who had onely the right unto them, they wept day and night before the Altar of the Lord, as it were accusing his providence, that he did not releeve, and redresse their injuries.

Ye have covered.] He accuseth not those who did weepe, but those who were the cause of their weeping.

Ye have covered.] That is, you have made your wives by your carriage and dealing towards them to cover. So Cyrill interpreteth these words; and that both because the place must needs have it so interpreted, as also from a common and usuall kinde of speech. For when we doe any thing compelled or drawne to it, either by some vehement love or hatred, or pitty of any man, or by some other affection, he is said to doe it by affection of whom we are compelled or drawn to it. As if a man could not beare the desire

he hath to his absent friend, or his dead sonne; we say his sonne or his friend will not let him rest or be in quiet; for he is often said to doe, that doth so worke, and moveth him either by coun∣sell or command or implusion though by another. That instance in this case we may give. Zach. 11.13.

Cast it into the Potters field.] It is a Prophesie of the money which Iudas should take for the betraying of Christ, and what he should do with it: And when he was to do it & did cast it into the Temple. Math. 27.5. It is spoken here as if Christ did it, or should doe it; not that he personally did it, but because he moved Iudas, and after a sort compelled him to doe it.

Now the greatnesse of these womens sorrowes are increased or amplified, that they were so affected that teares came from them; and if it be thought that it is easie for that sex to shed teares yet this comes not from the composition, but the extreame griefe they sustained, when they came to so many, as it were cover the Altar of God, even that Altar where they sought for ease and comfort. And further to amplifie it, it is said with weeping and mourning; that is, their teares were joyned with sobs and sighes, and outcryes, by which the sorrow and anguish of their minde was increased, when as God would have his Altar without all spot or injury most pure, sacred and consecrated to him, insomuch as he forbad the stones of it to be wrought or cut with any instru∣ment of iron; it must needs be ungratefull and unacceptable to him when it was covered and compassed with teares, sighes, and lamentations of those who were in misery, vexed by their hus∣bands and their concubines.

The Altar of the Lord.] This amplifies further their sorrow, that they came to the Altar of the Lord to complaine, as being with∣out all hope of helpe from man, and all meanes, and had onely God to flye to and his helpe; for it is a signe of great oppression when as men miserable and affected with injury, come mourning and lamenting to Gods Altar to complaine to him, as those who have no helpe, no defence in the counsells or helpe of men, none in the Judges and Magistrates of the time, against such injuries.

Because the offering is no more regarded.] Or so that your offe∣ring.] It is that which containeth the injury to themselves, for by these tears & lamentations of the wives, the anger of the Lord was so stirred up against them that he saith all their sacrifice & offerings were not accepted or regarded of him. i. The tears of your oppres∣sed 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 ac∣cept 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.

[Doctrine.] Corruptions suffered in the whole Church and particular members, and not reproved, punished and corrected, 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 sorrow and anguish, even then when shee comes to Gods Altar, Gods service ought not to be done by the husband, but such is this.

[Doctrine.] The husband ought not to doe that which will grieve and vex his wife, and make her unfit for duties to himselfe, 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 nature, 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 de∣parting of Iaakob. Gen. 27.46.

[Reason 1] Because a man must not do that which may grieve or offend a weake brother, to drive him backe, or make him lesse fit and chearefull in the service of God, and following of him; much lesse a wife.

[Reason 2] Because she is the weaker vessell, 1 Pet. 3.7. 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 ten∣dernesse 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.

[Reason 3] Because she is partaker of the same and manifold graces of life, (as some books have it) 1 Pet. 3.7. Seeing God hath made her par∣taker 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 be∣cause God hath so ordained things, he must be head and go∣verne, 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.

[Vse 1] To reprove all such husbands as make no care at all of grie∣ving and vexing their wives, sometimes when they are present with them, sometimes when they are absent, and by it. And of∣tentimes 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 ta∣king more delight in riotous and dissolute company, more in Ta∣vernes 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 cō∣pany they fall into the snares of Satan, & have instruments sugge∣sting to them that their husbands do not love them; by which ma∣ny 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 go∣ing 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 unne∣cessary absence; which because they were so apt to doe by name they are commanded to dwell with them, 1 Pet. 3.7. but the wo∣man onely by implication and consequent; but some bide alwaies at home, but better for their wives they were absent; they are ne∣ver 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 mayde, as Abraham did, though Sarah never give her him, and so driving them into di∣vers 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 com∣plaine of the hurt and paine that it suffereth; so many by their strange behaviour draw themselves into contempt and make their wives undutifull, and then exclaim against them when they should

condemne themselves, they have gone against the rule of God, and so have brought the curse of God upon them.

[Vse 2] To instruct every man to abstaine from vexing and grieving his wife, either by his absence or presence, but to dwell with her, and delight in her company; not withdrawing himselfe from her, but upon a good calling, and a good cause: and then so as she may perceive he takes no delight, nay, that it is a griefe to him to be an occasion of her griefe, and that yet he leaves his heart behinde with her. When he is present, he must live lovingly and amiably with her, abstaining from all things that may grieve her: so shall he give her an example to do so to him. For they ought not to please themselves, but one another. The good things that are in her, he must cherish: for as in children or servants, so in the wife: nothing incourageth her more in any good thing, then that her husband observeth and approveth those good things 〈◊〉〈◊〉 in her. The evill things, ordinary infirmities, he must rather intreat God for them, then reprove her; but if either, he must take his fittest time for it: as with Physitians, observe her nature, as they their patients, and do it in love, not passion; with a grave, yet cheerfull countenance, letting her see her fault out of the Word, rather then from his will and dislike. And though he be master Bee, and have a sting, yet must he seldome or never use it, unlesse ex∣tremity drive him, and that by her peevishnesse rather then his passion or folly in handling of the matter. And so may he have comfort by her, and fruit of her: for shee is therefore com∣pared to a vine, which by the care and diligence of the Gardiner in carefull pruning and underpropping it, and dressing of it, brings forth fruit, even grapes, whence comes wine, which rejoyceth the heart: otherwise it will but wallow on the ground, and remaine fruitlesse. But to conclude, provided alwayes that she be dutifull and kinde, loving and obedient unto him; or else she forfeits her right: and then if he be bitter and unkinde to her, I do not war∣rant him, but I lesse blame him. If she be to him not a turtle Dove, but a chattering Pye, full of brawlings and contentions, because every thing must not be as she would have it; I lesse blame him if he delight abroad, seeing Salomon hath said, Prov. 21.9. It is better to dwell in a corner of the house top, then with a contentious wo∣man in a wide house. Prov. 19.13. The contentions of a wife are as a continuall dropping. If she be, as one saith, like a vine that were planted in the flowing sea, which prospereth least when the water is lowest: so his fellowship sweetest when he is furthest off. If as many women, who tell us they make themselves fine and trim to please their husbands, and yet are least trim when they onely en∣joy them, but onely when they are to shew themselves abroad, which in many, is rather to please others then their husbands; (I censure not all) so they have no cheerfulnesse and loving carriage

in them when they and their husbands are alone, never so merry as when he is absent, never so solemne and drooping as with him, as if his company were a burden, and his presence a clog unto them; who can to any body else, put on cheerfull lookes, have lively spirits, and finde talke enough; but with their husbands can finde none, but sit heavie a whole dinner and supper while, and not a word from her, no token of her joying in his company. And upon every discontent, be strange a day, two or three, looking he should seeke to her. I say, by such dealings she hath forfeited her right; and though it bee Summum jus and so summa iujuria, to take it, such a forfeiture, or rather it is indeed injustice, yet if hee do take it, it is but just upon her; and though he be not fit to do it, yet she hath deserved to suffer it.

And covered the Altar of the Lord with teares.] The generall of these words we have heard, the particulars we must examine. These women, though heavie in heart, and full of grief, yet would they not desist from praying to God, and performing their service and offerings to him; neither doth he for that reject them and their offerings, though he be their husbands afterwards, who were the cause of their griefe.

[Doctrine.] Though men cannot performe the service and worship of God with that cheerfulnesse and perfection which he requireth, who loves a cheerfull giver, and so a cheerfull worshipper; and being Perfection it selfe, would have things in perfection, yet must they performe them as they are able, and he will accept them in their imperfection. Manifest, as here, so by that reproofe of Moses to Aaron, Levit. 10.16. The practise of Nehemiah, Nehem. 1.4. of David, Psal. 42.5.6. of Zacharie, Luke 1.22. of Christ, who might stand for all, Matth. 26.38.39.

[Reason.] Because many so have obtained a blessing, and God hath given it them, as Psa. 126.5. They that sow in teares shall reap in joy, as the Goaler, Acts 16.29. came trembling to Paul and Silas, but de∣parted with joy of heart, vers. 34.

[Vse 1] Not let our infirmities hinder us from prayer.

[Vse 2] To come confidently to God.

And covered the Altar of the Lord.] These did not seeke to re∣venge themselves, they resisted not by giving injury for injury, dealing with their husbands as they had dealt with them; but pa∣tiently bore it, and committed it to the Lord.

[Doctrine.] Men who are injured, oppressed, and hardly dealt withall by o∣thers, ought to beare it patiently, and not to revenge themselves, and to resist by force and violence.

[Vse.] To teach every man to beare patiently the injuries done unto him; if he have received them, do not requite them, but rather with well-doing, let him go to Gods Altar, and with Hezekiah, spread the letter of the King of Ashur before God; with Ioseph,

carry the hard speeches of his brethren to his father. If he have the same spirit, he must have the same minde which was in the Lord Jesus, and leave vengeance and recompence to him to whom it belongs. Thou art injured, deprived of thy goods, beaten, re∣proached, and greatly hurt this way; expect the sentence of the Judge. If another mans servant shall reproach thee, thou wilt not beat him thy selfe, but complaine to his master: how much more ought thou to do this in respect of God, who hath said: Vengeance is mine, and I will repay it? Chrysost. hom 22. ad pop. Antioch. But thou art desirous to be revenged; that is the way not to revenge: for that is a true, though a strange position and speech: That they are onely hurt and injured, who hurt others, and injure them. And the injury which is done to others, hurts none but those who do it, so those who suffer do not repay, or be brought to sinne. For example; what was more unhappy then Cain? The death he brought upon Abel hath made him that suffe∣red it, to be accounted just in all ages; and him that did it, a parri∣cide and murtherer. What was more miserable then Herodias, who desired Iohn Baptists head in a dish, and so plunged her owne head in the eternall fire and flames of hell? What worse then the Divell, who by his malice made Iob more famous, that as his glory increased, so did the others torments? So now. And if men be not brought to commit sinne, and this in particular, what hurt have they by it? It is another truth,* 1.35 that there is no man hurt but of himselfe: for admit a man have his goods taken from him, or other injuries done to him, if he fall not into sinne by it, kee∣ping the injury boiling in his stomacke, or falling to revenge im∣patiently, 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 e∣stablish 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 reproa∣ches 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 com∣passion 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 con∣demning 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:

[Doctrine. 1] They who come to performe any service to God, 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:

[Doctrine. 2] They who grieve, oppresse, and injury others, whatsoever he be, and they to him, whether he be Husband or Magistrate, or Ma∣ster, 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. Be∣hold, ye fast to strife and debate, and to smite with the fist of wicked∣nesse: 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 ac∣cepted the prayers of Iacob, and his voyce the better, because of his rough and hairy hands; but with our Isaac it is cleane con∣trarie.

[Reason 1] Because they are in their sins, 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 forgive you your trespasses. For if they who remit not other mens injuries against them are uncapable, what are they who doe injure others and oppresse and wrong them? Nay if they had had remis∣sion, yet the guilt of them would returne. Rediant dimissa 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.

[Reason 2]

Because the cryes of those who are oppressed and injured are in his eares, James 5.4. speaks of one kinde. And though his ears are not subject to any prejudice, yet when they are justly posses∣sed with injustice and injury, they stop them against the prayers of the oppressour.

[Vse.] The judgements of God are upon us, and that justly, 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 marvaile, how should our prayers finde favor in his eares when the cryes of the oppressed and injured have fil∣led 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 be∣tweene 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 fol∣lowes, 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 where∣in they had offended, not willing to confesse unlesse he can wrest it from them.

Because the Lord hath beene witnesse.] The Lords answer shew∣ing directly that there was cause, because they had beene injuri∣ous, not onely against their wives, but against God, who was witnesse of the Covenant they made betwixt themselves, which Covenant as it was Gods, ordained by him, that they should be one flesh, so was it made, he being present, & called upon by him,

as witnesse when he bound himselfe to take her for his onely wife. So that witnesse betweene thee and thy wife is witnesse of that Covenant that is passed betwixt thee and thy wife, and which he ordained. Who is the wife of thy youth] One whom thou hast had from thy youth, who hath beene long delightfull, comfortable, and amiable unto thee by her beauty, helpes, and chearefulnesse, and other fruits of her youth and of marriage, when thou being in thy youth, married her a young Virgine. And so it is no new rea∣son, nor yet any strange and obscure name of your duty mutually to be performed, that it may be accounted either a small thing, or is to be denyed and lightly regarded, but it is most ancient and of long continuance, even from your youth; neither is there any thing committed by her why thou shouldest violate thy faith and breake thy covenant with her, for so that, against whom thou hast transgressed.] Is to be read, with whom thou hast dealt unfaith∣fully, breaking thy covenant.

Those words, hath beene witnesse.] Some understand as if it were meant, that he were witnesse of the injuries and indignities done against them. And that howsoever some would lessen things, yet the Lord tooke notice of them, as great injuries: yet this mea∣ning the very tenor of the words will not carry it, for it is not he is witnesse of, you have been unfaithfull to them, but between thee & her; with whom thou hast dealt unfaithfully. Others would have it; he is witnesse: That is, he hath contested betwixt thee and her; that is, hath commanded how thou shouldst carry thy selfe towards thy wife, when he said, Gen. 2.24. Therefore shall man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh. But though some of the learned, as Hierom and Cyril incline to this, it seemeth to me somewhat violent.

Yet is she thy companion.] This is added to amplifie the crime of unfaithfulnesse, because she was united to him in nighnesse of blood, being flesh of his flesh, and bone of his bone, and in so∣ciety of life admitted to a partaking of his government and goods, or companion of his bed and government, and that by a covenant made betwixt them, whereunto he had bound himselfe: Yet is she, saith the Prophet; that is, for all that she is thus, thou hast dealt thus and so with her. Some; for all thou hast dealt thus with her, yet is she thy companion, &c. and not that other thou hast taken, and put her away, or forsaken her company.

Because the Lord hath been witnesse between thee.] Gods answer, shewing their sinne in a more heynous degree, not against their wives and selves, but against him.

[Doctrine.] They who breake covenant, and deale unfaithfully with their wives, are not onely injurious to their wives, but also sinne against God: Let the injurie be the maine one here spoken of, or let it be lesse, wherein the covenant of marriage is broken. And now that

which is of the husband to her, must be understood of the wives to him. So the Prophet here condemnes the mans perfidiousnesse as a sin to God. And as much Solomon insinuates for the woman, Prov. 2.17. Which forsaketh the guide of her youth, and forgetteth the Covenant of her God. That a leud woman dealing unfaithfully with her husband, sinned against God, in breaking the Covenant whereof he was Authour. This is further proved because their naturall duties are commanded of God, as Ephes. 5.22.25. Collo. 3.18.19. and other places.

[Reason 1] Because whatsoever is against the Commandement and Word of God, is a sinne against him, though immediately it hurts man. Nay indeed it is onely a hurt to man, and the sinne against God; seeing he is onely the law giver. James 4. Now as the tenor of in∣dictments run, you did such a thing against the Crown and digni∣ty of the Kings Majesty. The hurt is to the private person, but the transgression is against the Prince; so in this.

[Reason 2] Because God gave him to her, and her to him, and joyned them together; therefore to transgresse one against another is to trans∣gresse against God; which I gather by proportion from that of Deut. 22.15. ad 20. where recompence is to bee made to the fa∣ther, for the injury that is done to the daughter; for if there be an injury against him, that is but in Gods stead, and his vicege∣rent, what to himselfe.

[Vse 1] To perswade husbands and wives not to transgresse or injure one another, not to deale unfaithfully one with another. For be∣sides that it is uncomely, and most unnaturall to see that a man should hurt his owne flesh, and so a woman. That the body should annoy the head, and the head the body; it is against God; there∣fore as Ioseph disswaded his Mistresse, & restrained himselfe, Gen. 39.9. so should they one with another, when occasion and oppor∣tunity is given, or infirmity is ready to over-sway, they should say one to another: How can I doe this great wickednesse, and sinne against God? The duties of the husband conditioned at the Covenant were to love his wife, to be faithfull to her in his body and goods, to dwell with her, to governe her, to instruct her, be an example to her, give her due benevolence of maintenance and im∣ployment, and such like. And of the wife to love and be faithfull to him, to feare and obey him. In any one of these to faile, is to transgresse against the Lord. And though sometimes in their cor∣ruption they could consent to transgresse one against the other; as the husband that his wife should be a harlot, and prostrate her for gaine to another, or that he might without her reproofe be an adulterer and è contra: And so it may seeme to be no injury, be∣cause of that, that volenti non sit injuria: yet is it a sinne, against God, and that which may procure the curse of God upon them, to the ruine and destruction of the whole family together with

them. It is usuall with men, that they are carefull not to trans∣gresse one against another in those things especially which are a∣gainst the law of the Prince; therein they will refrain themselves, that they trespasse not, though they take some liberty in lesser things. If married folks can transgresse in any thing which is not against God and his law, let them take liberty to themselves; but in things that are (as what omission of duty, or commission of con∣trary, be it lesse or more, is not?) let them refraine themselves, and that in the least: For though a friend may be a mediator be∣twixt them, and reconcile them soone, yet who shall reconcile them to God? It was a weighty speech, spoken gravely, of old Eli to his sonnes, if they had had grace to have thought of it, 1 Sam. 2.25. If one man sinne against another, the Iudge shall judge him; but if a man sinne against the Lord, who shall intreat for him? which may be applied to this.

[Vse 2] To teach man and wife, when they have been injurious one un∣to another, one transgressing against the other, that it is not enough if upon their second thoughts and after wits, upon calme and ad∣vised spirits, that they reconcile themselves one to another, and seeme sorrowfull one to another that they have offended; no though they recompence it with double love, and kindnesse, and duty, unlesse they jointly reconcile themselves to God, for the sinne they have committed against him. A thing either unknown or neglected of most, as if there were no sinne in it, or but onely offence against themselves, as if God never regarded what they did, or as if never their faithfull carriage one to another pleased him, nor transgressing displeased him. Hence it is usuall, that when the wife hath been disobedient to her husband, disdainfull and despising them, because they happily have more knowledge or graces then they, which sometimes falls out, though unfitly; and the husband bitter and rough, and unkinde to her, if they drinke one to another, or use some other ceremony to make reconcile∣ment, God is never thought of, as if he were not offended, and that they ought not to humble themselves to him. And hence it is, that this dayes falling out, or injuring, is punished with the next; God punishing one sinne with another. And whereas the man transgressed against her to day, she transgressed against him to morrow; and so they live still in sinne and offences, whereas if they had truly humbled themselves to God, they might both have the pardon of that, and obtaine the powring out of graces upon them, by which they might not afterwards transgresse one against another: But for want of this, comes the mutuall and daily offences betwixt them, and oftentimes Gods hand pursues the surviver: As an unkinde man hath his recompence by a second wife, which payes him home his sinnes against his former. And an undutifull woman by a second husband, which made the

Fathers, Hierom and others, amongst other things, condemne se∣cond marriages so greatly as they did. Not considering that as Chrysom. Portus est conjugium sed saepè naufragium parit: non juxta suam naturam, sed juxta sententiam eorum, qui illo malè utuntur. De libello repudii. Therefore to avoid this, they who are in this state, ought to humble themselves, and seek to be reconciled to God, as well as mutually with themselves. And for that end, be∣sides the prayers with their families, they ought either jointly or severally in prayer to confesse these sins, and humble themselves daily to God, as they happen to be daily or usuall offences.

The Lord hath been witnesse between thee and the wife.] This is, he is witnesse of that covenant which passed betwixt them; be∣cause it was made in Gods sight, and presence of the Church; there they plight their troth each to other, which was made and confirmed by the invocation of his name.

[Doctrine.] The Lord he is witnesse betwixt every man and his wife, of that covenant which passed betwixt them in his presence, and be∣fore his Church, when they first came together, which as the Pro∣phet affirmeth here, so is it confirmed by that, Prov. 2.17. called Gods covenant, not onely because he is the first authour of it, but because they were both bound to him rather then to themselves; and they are as it were in recognizance in heaven to keep them∣selves faithfull one to another. The case seemeth to stand thus: Two parties stand bound to a third, who tooke of them their se∣verall bonds for the performance of conditions mutually.

[Reason 1] Because it is made by his authority in his presence, his name be∣ing called upon, and by his substitute and deputy, to whom the promise of fidelity is first made by them, and received of him, in Gods stead before it is mutually made one to another.

[Reason 2] Because he seeth all things in every place, good or evill, more in the place of his feet, nay of his presence and face, as the Con∣gregation is, specially when he is called to witnesse.

[Ʋse 1] To teach men to be wary how they come to the making, & how they do make this covenant, that they do it reverently and religi∣ously, that they be persons fit and free to make it; not to make a covenant which is presently void, by some former contract, and so utterly unlawfull, and call God to witnesse unlawfull things. It is enough, and too much, for men to abuse the Church and Con∣gregation so: for how vile and shamelesse a thing is that accoun∣ted? much more to abuse God himselfe. As Athanasius in ano∣ther case, but somewhat like:* 1.36 If in Pagan Judicatories we may not call an earthly King to attest, as being greater both then them that summon, and then them that judge, why shall we rashly require the in∣created God to be witnesse to creatures, so

causing God to be despised of men: so in this. For what is this else, but as much as in them is to bring him into contempt, as he that will witnesse such unlawfull things, or else to provoke him by some extraordinary, and fearefull judgement to renounce wit∣nesse-bearing to such deceitfull covenants? And though men may imagine, if there be some precontracts before, or some other thing which may make this unlawfull; That yet they can cover it well enough: either they have agreed not to challenge it one of ano∣ther, or there was no witnesses. Yet let them know there is now a witnesse who knowes the former well enough, and he that in truth will be their Judge, and both witnesse, and accuser, and Judge. And though it be not lawfull for earthly Judges to doe so; yet is it for him. And such shall know that he will not be mocked and abused, doe it to the King, or Captaine, or any man of account, and see whether he will beare it at thy hands.

[Ʋse 2] To teach those who are in this state, and have made this cove∣nant, to remember who was by when it was made, in whose pre∣sence, and who was witnesse of it, and to whom indeed the cove∣nant was made as a feoffie in trust for both parties. It was the Lord that was present, and made to him for them: that as parents suffer not joinctures to be made to their daughters which is drow∣ned with the marriage,* 1.37 but to themselves, or some third person which will looke to the performance of it, if his daughter would remit it; so in this with God, who certainely will exact it at the hands of both of them each to other; and will not faile the trust he hath taken upon him. If it were but for his presence onely and because he was by, it should strike a reverence and a care to keep it, as that Math. 14.9. Herod for the oath sake, and them that sate at meate with him, performed what was promised; so more of this, he for his inferiours, they for their superior, and Lord; hee for them who onely would condemne his rashnesse, but could not punish his unfaithfulnesse and promise breaking: they for him who can doe both, and will doe both. Men will not breake their faith given but in table talke; if they doe, it will be a shame to them, though it be but in small things. What a shame is it then to falsifie that faith that is given in the presence of God and his Church? Therefore let every one remember their covenant, and the duties of them, and doe them; he is witnesse, Judge, and re∣venger.

The wife of thy youth.] She whom thou hast had from thy youth, then taking of her, and hast had the comforts and helpes by her ever since.

[Doctrine.] It is fit and convenient when a man is purposed to marry, and is in some good sort provided for outwards things, having either trade or treasure, either possessions or a profession, that wil admini∣ster necessities, not to passe his youth before he take himselfe a

wife, Prov. 5.18. Let thy fountaine be blessed, and rejoyce with the wife of thy youth.

The wife of thy youth, against whom thou hast transgressed.] Now that she is old, the heate of thy love is cooled, her beauty be∣ing decayed, or her portion spent, or such like; now thou hast cast her off, and set her by, and taken another, which ought not to be, but thy love should be continuall.

[Doctrine.] The wife must be beloved, not onely when she is young and beautifull, not while her friends and favor lasts, &c. but alwaies while she lives. Pro. 5.19. Let her be as the loving Hinde and plea∣sant Roe: let her breasts satisfie thee at all times, and delight in her love continually.

Yet is she thy companion] This amplifies their injury and indig∣nity done to the wife, seeing she was by Gods ordinance and his owne covenant admitted into the participation of houshould mat∣ters and governement, made his yoake-fellow, and his wife, and helper; and by these two rights and titles remained so still.

[Doctrine.] The wife is her husbands companion, one that by right hath part in his governement and houshold affaires, and who ought to take the care & government with him, put her shoulder under it, and beare it with him: This is from her creation, God making her an helper, Gen. 2.18. Also the Lord God said, it is not good that the man should be himselfe alone, I will make him an helper meet for him. First, to beare him children: Secondly, to keep his bo∣dy chast. 1 Cor. 7.2. Thirdly, to tend his person in sickenesse, and in health. Fourthly, in governing his house, children, and family. Hence is that Gen. 3.12. To be with me; some read to be my com∣panion, and fellow to helpe me; she that thou gave me to be adjutrix, she is insidiatrix: yet noting what she should be. Hence it is that the spirit of God in the commendations of a vertuous woman sets down so many proporties of a good huswife, and one that takes care of the governement and houshold affaires. Prov. 31.11.13.15.21.23.27. The heart of her husband trusteth in her, and he shall have no need of the spoyle. She seeketh wooll and flax, and laboureth chearefully with her hands. And she riseth while it is yet night, and giveth the portion to her houshold, and the ordinary to her maids; she feareth not the snow for her family: for all her fa∣mily is cloathed with scarlet; her husband is knowne in the gates, when he sitteth with the Elders of the land. She overseeth the wayes of her houshold, and eateth not the bread of idlenesse. Hence is the practice of Rebeckah, Genes. 27.46. And of Abigail, 1 Sam. 25.

[Reason 1] Because she is partaker of the honour with him, in being above the rest; commanding, and being served by them, then reason she should carry onus, and the burden with him, and care with him; if she command with him, seeing she rules and raignes with him;

for this government is an Aristocracie.

[Reason 2] Because his cares and troubles are increased by her and hers. Virginity is oftentimes troublesome for a man to wrestle with his infirmities, and passion, and in health, and sickenesse. Which though they be remedied by marriage, yet that brings him into as many, though happily not so pressing, for he that is in his virgi∣nity, and finds these, and thinkes altogether to free himselfe from them by marriage,* 1.38 is like him that walkes in a brake of bryars, or a thicket of thornes, and some thorns sticking in his graments; if he turne himselfe about to avoid one, he catcheth, and is catched by another. So here.

[Reason 3] Because he hath endowed her with all his goods, both bona animae, corporis & fortunae, that she hath right to them all as him∣selfe. And wherfore all this, but to take care with him? beasts have fodder; servants meate and drinke for their labour and care, she the right of all for his endeavours.

[Vse.] It reproves the neglect of these duties, and bindes all wives in Gods feare to performe them.

Yet is she thy companion, and thy wife] Though the men had ta∣ken other women into their beds, and adjoyned them to them, and so indeed commit adultery, which breakes the marriage knot, yet because by a lawfull Judge and Magistrate, no divorce is made; the Prophet tells him she is his wife.

[Doctrine.] When adultery is committed, and manifestly knowne to be so, either by the man or woman; yet neither may the nocent nor in∣nocent party put one another away, but they are still man and wife, till the cause be lawfully heard of a lawfull Magistrate, judged and determined. That riseth hence that God saith she is his wife. Further, 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 coman∣ded 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 pu∣nish, but a lawfull Judge.

[Vse 1] To reprove those who thinke it to be in the power of the inno∣cent 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 recogni∣zance 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 af∣ter 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 know∣ing 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 par∣ty may if he will repaire it and knit it againe; specially if she re∣pent, 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 pre∣judiciall 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 pow∣er to repaire the breach, the one by repentance, and the other by pardoning: and better a great deale it should be so, then the di∣vorce 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 private∣ly. 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 ulcera∣ted 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: there∣fore 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 up∣on 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 in∣creased of them joyned together by a perpetuall knot of matrimo∣ny. 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 amplificati∣on 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 al∣ludeth 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 in∣to 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 o∣ther, 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 com∣mandment, 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 mar∣riage; which he made but to be of two, and ordained they two should be one, and but they two; and so hence we have a doctrine which is the description of marriage.

[Doctrine.] Marriage is a lawfull conjunction of one man and one woman, that they two may be one flesh. There are many sorts of conjun∣ctions, but what conjunction this is, that which followes expres∣seth. But that marriage is a lawfull conjunction, & of two thus to be made one, is manifest, as here, so Gen. 2.24. He shall cleave to his wife, which is meant of a carnall conjunction and copulation, whereby they are, as it were, incarnated one to another. That as Eve was flesh really of the flesh of Adam, so she was given to him by marriage, that she might againe be one and the same flesh with him, by a holy conjunction of their bodies. Hence followes it in the same place, They shall be one flesh. And this Chapter explaines Mat••h. 19.5. For having repeated the institution, he addes for conclusion, and for further confirmation vers. 6. Wherefore they are no more twaine, but one flesh. Now when we speake of a con∣junction, we understand not that onely which is after the con∣summation of the marriage, carnall copulation, and knowledge one of another, as it is cōmonly taken: for without that, though it never follow, there may be marriage, & this matrimoniall conjun∣ction, as we commonly receive the marriage to have been betwixt Mary and Ioseph: but also that voluntary and free covenant which

is passed betwixt them, by which the man hath power over the body of the woman: and so è contra, he is become her head, and she subject to him, as the body to the head, as the Apostle speaks, 1 Cor. 7.

[Reason 1] Because God would have a holy feed, and the propagation of his Church; which that it might be, he requires a conjunction, and a lawfull one, and but of these two. For howsoever it was in∣creased by other conjunctions of one with many, yet that was Gods indulgence to them, and his over-ruling providence, which brings light out of darknesse, and makes good of evill.

[Reason 2] Because he, who by the holy Ghost, in a reall union, is united to the Lord, is made one spirit with him, 1 Cor. 6.17. Therefore by a reall conjunction of man with his wife, they are made one with another, one flesh.

[Reason 3] Because he that committed adultery, is become one flesh with a harlot, 1 Cor. 6.16. And so as much as in him is, hath cut off himself from his wife, & is no longer one flesh with her: Then by a carnal, corporal & holy conjunction, he is one, and they one flesh.

[Vse 1] This serves for that end the Prophet speaketh it, it condemnes Polygamie:* 1.39 for if marriage be a conjunction of two, how can it be of moe? Adam and Eve were but two, and God said, they should be one flesh. And his son, which came from the bosome of the Father, saith, They two shall be one. The reason that some give, to excuse at least, if not make lawful the Polygamy of the Fathers, for the multiplying and increasing of mankinde, might here have better taken place, seeing whole mankinde was to be derived from them, and the earth to be replenished from them: and seeing to them was the commandment given, Gen. 1.28. Be fruitfull, and multiply, and replenish the earth. If God did not permit it to them, it must needs be apparant, that it was not from the beginning, but hath since crept into the world by the corruption of man. But of this afterwards.

[Vse 2] This condemnes all divorces, which are not done and made for adultery, but for other vain and slight causes, such as for the hardnesse of the peoples hearts, and which in compassion to the weaknesse of the women, Moses permitted to the Jewes: for when God hath said, they shall be one, they make them two, as if his law were not perpetuall. And when as Christ hath said, Those whom God hath joyned, may no man sever, they take up∣on them to sever and dissolve themselves, at their pleasure. The decrees of the Medes and Persians were not to be broken, no not by the Kings themselves, much lesse could any subject do it. But these decrees are far surer. But such men are grossely impudent, as take upon them to dissolve, if not to give her a bill of divorce, & so put her away; yet many send them home to their friends, and separate themselves from them, and live very reproachfully.

[Vse 3]

This condemnth all adultery, & all adulterers, as they who doe divide that which God hath joyned, more neere then any bond of nature can make: for it is to be preferred before that which is betwixt children and parents, when as both of them must forsake father and mother, and cleave one to another; yea, their owne children, that they may remaine one. For seeing God hath made him one with his wife by his owne consent, and he joyning him∣selfe to a harlot, maketh himselfe one body with her, as the Apo∣stle. Now one body cannot be two bodies; therefore an adulte∣rer cannot be one body with an harlot, and at the same time one body with his wife; but joyning to her, he doth, what is in him, cut himselfe off from this, and so they are no longer one, but two. And so as he dealeth injuriously with her, taking from her that is hers: for he is not his owne, she having power over his body, as he of hers, 1 Cor. 7.4. So he dealeth impiously against God, who hath joyned them, and said they shall be one. If he offend that puts away his wife for no just cause, what is doth that cuts himself from her by such an impious course? And the more, when God gave her him to keep his body in holinesse and honour, having no necessity to it. For as he that casts away his ship in the haven, is more inexcusable then he that doth it in the maine sea: so he that doth cast away himselfe upon a harlot, being in marriage estate. Chrysostome making the comparison betwixt theft and adultery, saith:* 1.40 It is an heynous thing to be a thiefe, but not so heynous as to be an adulterer. The thiefe, though his excuse be but a sorry one, yet may pretend he is forced by poverty; but the adulterer having no necessity, onely through his owne madnesse rusheth into the gulfe of sinne.

Yet had he abundance of spirit.] He could have made more wo∣men for one man, for it had been as easie for him to have created more soules and breathed them into more bodyes, as he did but one, and gave her to Adam. Insinuating that the spirit or soule of the woman, as of the man, was created immediately of nothing, and not made of the substance of the man, as her body was. And from this I would gather this generall.

[Doctrine] The souls of men are not propagated with the seede and sub∣stance of the body, from the souls of their parents, as their bodies from their seede, but they are created of God, of nothing, and joyned to the body. So much this insinuates. And that Gen. 2.23 he saith not soule of my soule, but bone of my bone, and flesh of my flesh, apparantly that he knew it not, if it were that her soule was propagated from his soule, as the body was. If it had beene so, and he had knowne it certainely, it had been more fit to have

expressed the conjunction of marriage to have said, this is now flesh of my flesh, and soule of my soule; then as he did. To this we adde Eccles. 12.7. Dust returnes to the earth as it was, and the spirit returnes to God that gave it. And Isaiah 42.5. and 57.16. The souls which I have made, Zach. 12.1. The Lord formeth the spirit of man within him. Heb. 12.9. God is the father of spirits. Where the Apostle maketh the opposition, not denying God to be the Author of our bodies, as of the soules, but that by the parents, this immediately, else should there be no opposition.

[Reason 1] Because Adams soule was not made of the substance of his body, or whereof his body was made, but of nothing, therefore Eves: for though it is not said of her that he breathed into her the breath of life, as of Adam; Therefore saith Tertullian and some others, she had both from him. But August. in 10. lib. sup. Genes. saith, that this concludeth the contray: for if God had created her soule after another manner, then Adams, the Scripture would not have been silent in it, no more then it is in the new manner of the creation of her body. Therefore that which was spoken of the man, must be understood of the woman; and if of her, then of others, for there is no new manner of creation of man.

[Reason 2] Because if it were propagated, it must either receive matter from the body or soule of the parents; not from the body, be∣cause they differ in nature, that corporall, this spirituall: not from the soule, for then should it be subject to mutation and change, to augmentation and diminution, and so to corruption; but the soule is immortall and not subject to corruption, as no spirit is.

[Vse 1] This serves to confute their opinion, who thinke that the soule is propagated, and not created, comes from God by the parents, and not from the power of God immediately. It would be too too tedious, & not so profitable to make answer to all the reasons they bring, which are of a contrary opinion; yet not to passe over some common ones which are tossed up and downe of the com∣mon sort of men, who have entered into this question. It is an usuall objection with them that which troubled St. August. in lib. 10. sup. Genes. That if God doe now create soules, how should that be true, that in the seventh day he rested from all his workes, i. the workes of creation, as it is generally taken; how then should he create souls? To answer, I demand whether that Christ his soule was propagated from his Mother, or created? If they say it was propagated, they must needs say it was tainted with sinne originall: If they say it was created, which the learned affirme, S. August. and others, because it could not be tainted with sinne then have they answered for us, that soules are now created. And the meaning of God ceasing from his worke, is that which the learned give, that after the sixt day he created no new kinde

of creatures or things, though he doe still make particulars of kindes.

Secondly, they say, man begets a man, and the mother brings forth a man of body and soule like themselves. But admit this, they beget and bring forth onely one part, and not the whole, then they beget and bring forth not like themselves.

In answer, and demand, did not God make Eve of Adam? It will not be denyed; yet did he make but her body, and created her soule? And if that speech be true, why not this? though but the body onely is propagated.

Againe, I demand, brought not Mary forth our Saviour Christ a true and perfect man, and like her? It is granted; yet was his soule created of God, and not propagated, confessed of all. Then so in this. And the reason is given, because in the body which is traduced and propagated from the parents, by vertue of the seed, there are qualities and conditions found by which it is made ca∣pable of a reasonable soule, and so because of that, the soule it selfe is said to be propagated from the parents. And thus the schoole probably disputeth.

Thirdly, they say, if God create all soules, then his which is begotten by adultery, and so is the author of sinne, or else a co∣worker, or a worker with the adulterers.

I answer first, a difference is to be put betwixt the action and the evill of it: God who workes in the action, is free from the evill: as in the betraying of Christ and murdering, all move in him and worke by him, but the evill is of themselves.

Secondly, it is answered by some, that there must be put a dif∣ference, betwixt the action of an adulterer, and his will. The acti∣on simply and of it selfe is not evill, but of things indifferent, or naturally good; the will is evill. God workes in the action, but approves not his will. S. Hierom, and S. August. Epist. 28. ad August. set it out by this similitude. The earth hath this goodnesse from God in it selfe, that what seede soever men cast into it, it keepes it and nourisheth it, and it brings forth fruit, whether the seede be lawfully taken out of a mans owne store and garner, or it be stollen; neither for thy theft or corruption refuseth it to take, to nourish, and to returne with fruit. Yet will none for this accuse the goodnesse of the ground, nor God who hath made it fruitfull for this purpose: so God, who is goodnesse it selfe, if any goe in unto a woman, whether lawfully, or unlawfully, doth not cease according to his decree, and first ordering of things, to worke with a man in framing the birth, and creating the soule, yet ap∣proves he no more his adultery, then the others theft; but con∣demnes and will punish them both. Lastly, by this reason a man may deny God to have any finger in the framing of the body, as that he should not create the soule.

Fourthly, they say if soules be thus created, then how should they be infected with originall sinne? Is it because it is joyned with the body? but how should that be when as a corporall sub∣stance can have no power over a spirituall? and how should God be free from sinne, but be Author of it, when he joyneth a pure soule with a sinnefull and corrupt body? To this I answer, first, for the first part. That in originall sinne, two things are to be con∣sidered. First, Adams disobedience, as the head and roote of all o∣thers, imputed most justly to them, as to his members. The reason is, because as Adam received his justice for them all, so did he his injustice and sinne, being not a private man, but the head and fountaine of all mankind, in respect of both, where they are called not personall justice or injustice, but originall. The second is the corruption of the whole nature and the propension and incli∣nation of it to evill, which is the punishment of that disobedience which from him to his whole posterity, is by the just judgement of God derived and propagated. Now when we say that from the conjunction of soule and body, it is defiled and infected with both these, we meane not as when a piece of gold falls into the dirt or mire, or as wine that is put into a musty caske is corrupted by them: But because the first is imputed to the whole man this disobedience of Adam, as if it were his owne; for as when he is made a member of Christ by the holy Ghost, the righteousnesse of Christ is imputed to him, and he is truely called a just man. So, so soone as he is made a man and the member of Adam, this is. And secondly, because of the guilt of that disobedience, the corruption of nature and the propension and inclination to evill which they usually have called contagion, is by the just decree & ordination of God derived into the soule, he having so decreed from the beginning, that if Adam had stood & not sinned, his whol justice should have beene propagated to his posterity, whence it is called originall justice. So he falling and all his posterity sinning in his loyns, the whole corruption of the nature of Adam, which followed that disobedience, should flow from him as from a foun∣taine into all men, that is, both into the body and soule. Whence it is called naturall corruption, and originall sinne. Thus then is the soule infected, as the body, but yet not from the body by any physicall contraction or contagion, but by this course, and hath no need to be propagated, or else it cannot be infected by originall sinne.

Now that God by this meanes is not the Author of sinne, or the pollution of the soule, because he hath joyned it to the body, is manifest, because he never infused any evill either into the body or soule, for he tempts no man, James 1. Againe, God hath de∣creed before all time and so would performe, to joyne the soule and body together, as well if Adam stood, as if he fell. Now what

reason was there that sinne comming betweene, or God foresee∣ing it, should hinder his decree, because of it. This decree being most holy and just, he therefore in joyning these together, hath done that which he most holily, justly, and wisely decreed. And that corruption followed upon this, is not from the conjunction, for then it would have beene, though Adam had not fallen, but by the default of man, who is in this thing to be blamed, not God: And so neither the propagation of originall sinne, neither any just imputation that can be laid upon God, can overthrow the creation of the soules, or establish the propagation of them.

[Vse 2] This may teach us the excellency of the soule above the body, the matter and the maker oftentimes commends a thing and makes it more excellent. So of these. The body is made but of the slime of the earth, or the slime of man, and that by the instrument of man, and is but still dust and ashes; the soule is made immediately of God, and though of nothing,* 1.41 yet is made a matter more excel∣lent then the matter of the heavens, in nature not inferiour to the Angels. And this ought to stir up in every man a more special care for the soule, then the body; for the health, happinesse, and feli∣city of the one, more then of the other.* 1.42 Not as many who bestow more care upon their dogges and horses and other beasts, then upon their soules, and yet they would not be accounted dogges and beasts: But their bodyes they onely seeke to pamper, and starve their soules, and suffer them to perish: for that they care, and this they neglect: they are like unto those who having a rui∣nous house, regard it not, and onely seeke to themselves goodly orchards: or those who are consumed by a disease, neglect the care of their health, and make them apparell of cloth of gold and silver, and such like. Or like a sick woman who neglects the means of her recovery, and onely labours and endeavours to have wai∣ting maides, Jewels and other ornaments. How foolish are all and every one of these, in every sober mans judgement? Then what wisedome is it for men not to regard the soule, labouring with sinne, and to prepare themselves with all endeavour stately houses, great Lordships, many troopes of servants, dainty fare, and fine apparell for the backe and belly. As if this, not that, were more excellent; as if the body, not the soule were of so excellent a nature, as if man had begotten that, not this. But seeing it is con∣trary, our care should be contrary, as Iaakob laid his right hand upon the younger, but his left upon the elder, so our best care and the strength of our thoughts should be for the soule, younger as much as it is, then the body; they should but be left hand thoughts for the body, vide Bern. serm. 6. de advent. dom. c. d. e.

[Vse 3] To instruct parents to take more care for the soules of their children then usually they doe, seeing they are thus created, and

so in a more speciall manner Gods. The little care they take for it, and the great care for the body, tells us, that they believe this is theirs, and not that. And as men care more for their owne then for other mens, and many a man bestowes more cost and care upon a house of his owne erecting, then of one of his fathers pro∣viding: so in this. But the contrary should be, that they should principally care for this, and for that, but in respect of this. God having to dust and ashes joyned so excellent and immortal a soule, put in such an earthly tabernacle so excellent a Prince. Though they ought to have care to keep that in reparation and tenantable, yet their speciall care should be for this; for the diet, the cloath∣ing, the adorning and the beautifying of it, with good graces and vertues; whereas contrary the care of parents now is, onely for the bodies of theirs, how they may cloath them with scarlet, with pleasures, and hang them with rich ornaments of gold upon their apparell, 2 Sam. 1.24. to set them out with Lawnes and Cam∣brickes, and deck them with all the vanities spoken of, Isaiah 3. as if they would provoke God to plague both body and soule. But is it any marvell, when most parents care onely for their owne bodies, and not for their soules? How should they care for the soules of their children, seeing charity ever begins at home? To them the Prophet speaketh, at least by way of allusion, as it is ap∣plyed by some of the learned, Haggai 1.2.4. They say it is not yet time to looke to Gods house and his worke: that when they are old, they are afraid to be young Saints, they or theirs; they let Gods house lye waste, and his field grow over with weeds, the soules of themselves and their children. If they would consider their wayes in their hearts, they should finde God plagues us for this sinne, as for others, verse 6.7. If any man should hang thy house, and a∣dorne it with cloath of gold, and hanging of Arras, and should compell thee to sit naked in ashes, wouldst thou take it well? thou wouldst not. Now not another, but thou thy selfe adornest the house of thy soule with gold and pearles, and suffers thy soule to sit in filthinesse and corruption: so of thy children. How shall God take it at thy hands? Knowest thou not that the Prince of the Citie ought to be magnifically deckt? Chrysost. de diversis hom. 70. Let every man then remit off his care for the one, and increase it for the other. And let it not be true in this, that the Kings work and the Church worke, is most negligently looked to. But as Kish, Sauls father, ceased caring for the Asses, and cared for Saul, who must be King; so for the soule, seeke to have it nourished, and decked, and adorned.

And wherefore one? Because be sought a godly seed.] The end of marriage noted, and the reason why still God appoints but one for one, and hath not allowed Bygamy, or Polygamy, but con∣demnes it. Of which then first.

[Doctrine.]

Polygamy is simply wicked, impious and unlawfull; that is, for a man to have two or moe wives, or one woman two or moe hus∣bands. The learned make two kinds of Polygamy; first, when a man hath two wives, but successively, one after the death of the other; touching which now there is no controversie, neither ever was it sinne in the Court of Conscience, how heretically soever Tertullian after his fall, disputeth against it, or how hotly soever Hierom opposeth it, under the name of Bygamy, against Iovinian and others. Secondly, when one man hath two or many wives, and è contra, of which is here spoken and condemned. Further, it is condemned by the Scripture, Gen. 2.24. Cleave to his wife, not wives. Hier they one flesh, one cannot be so with many. And if any except that two is not there expressed, he may finde it, Matth. 19.5. Further, vers. 9. And if he that puts her away, may not doe it, what he that keeps her? If adultery in the one, how not in the other? Prov. 5.18.19. None of which can be, if many wives be taken, 1 Cor. 7.2. To avoid fornication, let every man have his wife, and let every woman have her owne husband. His wife, saith the Apostle, not wives; and her owne or proper husband, not such an one as is common to her and another, Ephes. 5.25. Christ had and hath but one Church. So Ierome reasoneth against Iovinian, inveighing against Lamech the first Polygamist, who as he saith, had divided one rib into two.

Reasons against this, besides that the Spirit of God hath here set downe, we adde these:

First, no man may take that which is anothers, and give it to a∣nother, without the knowledge and consent of him that is owner of it. Now the man hath not power over his owne body, but his wife, 1 Cor. 7.4. And if it may be supposed she may remit her right, besides that she hath no power to it, for God gave it her but for herselfe, and not to translate it whither she will. In God him∣selfe remaines the full right, who will not remit it if she will.

Secondly, they must not defraud one another of their compa∣ny, fellowship, and due benevolence, 1 Cor. 7. But this they must needs doe if they have many. So we may see it, Gen. 30.15.

Thirdly, because the love betwixt them ought to be in the high∣est degee, being one flesh, and one bone. In respect of her, he ought to love none else. Now friendship and love in the highest degree, saith S. Augustine, by the light of reason, cannot be be∣twixt many: for the more it is extended to many, there must needs be remission of it towards every one. And in Polygamy it is ma∣nifest, that for the love of one the rest are contemned, and made as hand-maids to her, and she onely ruleth.

Fourthly, because heathen men by the light of nature have con∣demned it, though some of them did practise it, as Laban, Gen. 31.50. If thou shalt vex my daughters, or shalt take wives besides my

daughters: there is no man with us, behold, God is witnesse be∣tween thee and me. Also the Roman Emperours, Dioclesian and Maximian decreed, that none under the power of the Romanes, should have two wives, seeing that in the edict of the Pretor, such a man is to be accounted infamous. Divers such lawes there are: so that Arcadius and Honorius would not permit the Jewes their Polygamy;* 1.43 onely Socrates reporteth in his Eccles. hist. lib. 4.31. that Valentinian having Severa, married Iustina. And to cover his filthinesse, made an Act that it might be lawfull for a man to have two wives; but that law was rejected and condemned after∣wards, and that very shortly.

[Vse 1] This being a truth, serves to confute all of the contrary minde, as sometime was that Apostata Bernard Ochin, who hath written certaine dialogues, and laboured to establish this against the word of God. Infinite it were to trouble you with all, yet some: The greatest is the examples of many of the holy Fathers, as recorded in the Scripture, who had many wives, and are no where repro∣ved. I answer; First, it followes not, Their reproofe is not set downe, therefore it was not: for seeing the Prophet Malachy re∣proves it, why may it not be supposed others did so? Besides, many things were done, that we never finde reproved, which ar∣gues not the lawfulnesse of them. The incest of Iacob and Lot, Davids judgement against Mephibosheth and with Siba, and such like. Thirdly, if it were not, yet we live by precept, not example. Fourthly, the multitude, nor the greatnesse of offenders will ex∣cuse, neither can antiquity prescribe against the word of God. But as for the Fathers, it is answered by the learned: First, that God remitted his law to them, which appeares, say they, because he neither reproved it by his Prophets, neither did he at the publi∣shing of the Law, expressely condemne it, as he did some others, as incest, Levit. 19. before they thinke Iacobs marriage of two si∣sters was lawfull, therefore he remitted his law: yet so, as they were not without all sinne in it. For sinne they consider either as an aberration or turning aside from the perfect rule of God, and so they sinned: or else that which offends God, so that it provokes him to punish; and in this sense they sinned not, God thus remitting the Law. Others excuse the Fathers because they did it, and God so permitted for the increase of the Church, and not for any filthy & unclean lust to satisfie it: which was true in some, though it hold not in others. As Solomon and some others who cannot be excused of incontinencie. Some excuse, from some probable ignorance, that either they knew not the Law, or they thought not of it, and so, though not no sinne, yet a lesse sinne. Some, the succeeding ages by their predecessors, that though their examples make not sinne to be no sinne, yet to be smaller sinnes to offend by their ex∣ample, who were otherwise good and holy men, then when any

thing is done with a wavering conscience, and men are bold∣ly, the first that doe it, for they are to be judged to sinne by error of judgement, then perversity of affection. Finally, it is pro∣bable, that God did winke at that in this people and their proge∣nitours, for the propagation of his people, and to give passage to the fulfilling of his promise of the increasing of them; and though God used that fact of the fathers well, yet will it not follow that they sinned not, when they turned aside from the word of God; but if they sinned in it, and so persevered, and dyed impenitent, what shall we thinke became of them? It is probable they never repented, either because they thought they sinned not, or else because they well discerned not their sinne; and yet might be pardoned it, and were. It is true, to have Gods mercy for pardon requires repentance, yet is it not necessary that every man should expressely repent himselfe of every particular sinne. How many things are done, which are not rightly done? yet not done wickedly by us, but in a conscience not well informed, and so knew it not to be sinne? And how many which are forgotten that they were done? and yet by a mans generall humiliation for all his sinnes, and craving pardon of unknowne sinnes, Psal. 19. pardon is obtained: And those fathers often in their lives confes∣sing themselves miserable sinners, and humbling themselves, no doubt that repentance, and faith in Christ to come, did save them.

But 2 Sam. 12.8. David had his masters wives. It is answered by some that he did, because God remitted his law to him. But o∣thers, it is never read that he took any one of them to wife; neither is it said so, but though the phrase, into thy bosome, is commonly understood of marriages, yet it signifies there onely power and authority: that is, I have given thee all thy masters goods, and have not excepted his wives, that thou maist have them under thy power as other things, Tremelius thus i. res & personas etiam inti∣mas & charissimas, eorum qui prius tui erant domini, subjeci tibi.

But Deut. 25.5. the brother was to take the wife of his elder brother deceased. It is answered by most that it was an extraordi∣nary example, and a speciall thing, but no generall rule: for else incest might be proved by it, if it were generall. Others answer, that it must be taken and understood, if he have not a wife before. And so much they thinke those words carry, if brethren dwell together. And a reason of it is, because it is not like that God would have a man to neglect his owne seed, and his owne wife to raise up seed to others, but onely he would have his brother sub∣stituted in his place.

I omit many more of no great weight, though of some shew, against all which the truth will stand and prevaile.

[Vse 2] To perswade the men of our age against it, for howsoever the forefathers escaped with it, God either for the increase of the

Church or by reason of their ignorance and rudenesse, winked at it: yet as in another case. Acts 17.30. The time of this ignorance God regarded not, but now he admonisheth all men every where to repent. So may we say in this; specially seeing Christ by himselfe and by others his Apostles, hath declared us the law of the creati∣on, and brought it to the first institution, he being as Revel. 1. Alpha and Omega; and as Hierom applies it to this when he found all things at his comming brought to Omega, to an extremity and height, he reduced them to Alpha, to that which was in the be∣ginning. And if it were then granted to be no sinne, yet will it be now. They who excuse the fathers, make as of man, so of the world, foure ages: the childhood of it, the youth, the mans estate, and the old age. Now many things are fitting for children and may be tolerated in them, which may not be in men of riper yeares: as S. August saith, in old time for men to goe with garments having long sleeves and skirts, it was an argument of softnesse and wantonnesse. But now if they should weare them with either, they should be noted. They say againe, that that was the time of darkenesse, ours of the light; for though they were light in re∣spect of the Gentiles, they are darkenesse in comparison of us. Now many things are tolerable in darkenesse, which may not be borne withall in the light. Then in this, as in many other things, we must not study what was done or borne withall, but what is lawfull for us to doe; and walke not in this, and many other things, as others have done, but as God hath spoken.

Now wee may adde to the former words, and collect out of them, that when it is said, Did not he make one, who is the Author of marriage.

[Doctrine.] The first instituter of marriage is God, the Author of the con∣junction that is betwixt man & wife, as at the first, so now, is God, and he alone. Manifest, as here. So Gen. 2.22. And the rib which the Lord had taken from the man, made he a woman, and brought her to the man. Hence that Prov. 2.17. It is called the Covenant of God, called so properly because he is the Author of it. Hence, Math. 19.6. whom God hath joyned together.

[Reason 1] Because the breach of this ordinance either in man or woman, by his law is death; when either hath broken, he ordained that the no∣cent party should dye, yea hee that abused a woman but betrothed, it was death, Deut. 22.22.23. Now God for no ordinance of man ever ordained death.

[Reason 2] Because though parents & friends, and parties themselves, take care to provide matches, after their humors, some one, some ano∣ther, yet is it not in the power of them all, or any, to make liking or knit hearts, but only the Lord. To this some apply that, Mat. 19.6. whom God hath coupled, he working secretly and leading their hearts one to another. Hence that Pro. 19.14. House & riches are the

inheritance of the fathers, but a prudent wife commeth of the Lord: and 18:22. he that findeth a wife, findeth a good thing, and receiveth favour of the Lord.

[Vse.] This teacheth us, that this is (as the Apostle) an honourable estate, having such an honourable Author, as the God of Gods. And it notes unto us the spirit of Antichrist in the Popes and Church of Rome; yea, the spirit of Satan teaching such doctrine of divells. Innocent saith, it is to live in the flesh, and calleth it Bed pleasure, and uncleannesse; when he would condemne Mi∣nisters marriage by it: so Siricius and others, have spoken most wickedly and despitefully of it; allowing simple fornication before it, in their Priests.

And wherefore one? because he sought a godly seede.] The end of marriage in the holy intent of God, to have a holy seede, the Church and religion propagated and increased. The meaning is not, as if holinesse and sanctification came by nature, which is onely of grace, for of such holinesse he doth not speake, but the word is the seed of God: that is, that their children might be the sonnes and daughters of the true God, and pure religion, for it is here, as the contrary was before, Verse 11. The daughters of a strange God, such as professed the worship not of the true God. The meaning of this is manifest by that which we have in Ezra 9. 1.2. the holy seed matched with the people of the land; namely they who professe true religion, and the true God, with those who falsifie both. Also 1 Cor. 7.14. where holinesse is nothing but to be within the Covenant and professors of the true God and religion. God then ordained marriage for the procreation of Children, and that holy ones, the propagation of the Church, and the increase of such as should truely worship him.

[Doctrine.] The end of marriage, the most proper and excellent end of it, is the procreation of children, for the propagation of Gods Church and Gods worship. That it is an end, is here affirmed; that it is the most proper and excellent, I manifest, because it was the end of it before the fall in mans perfection, though sinne had never come, yet this end was ordained of God, as Gen. 1.28. propagation of mankind, but specially the Church: Nay, by that is onely meant the Church, seeing they were in their perfection, and if then they had given themselves to propagation, or had continued in their first estate, they had brought forth still holy men, in their per∣fect image, who should have beene the seed of God. Lombard hath a speech,* 1.44 After mans fall marriage is a remedy, which before the fall was onely an office. The whole is true, but it is not the whole truth; for it is now officium, as well as then, to procreate children and propagate the Church; now that this is the end, that shewes: that he prohibiteth and reproveth so often unequall matches with infidells, because though that may encrease man∣kind,

yet not the Church: for that will spread rather idolatry then the true worship. Deut. 7.3.4. and Ezra 9.1.2. Hence it is that amongst the people of God, that virginity was a griefe and barrennesse, a shame and so taken and accounted; because they could not increase the Church: for the first, see Judges 11.37.40. for the second, see Luke 1.25. Hence the Apostle forbiddeth to take into the Church young widdowes, for the service of the Church, but will have them marrie for the increase of the Church. 1 Tim. 5.14.

[Reason 1] Because this to bring forth children, to increase his Church, and true worshippers, most procures that which is and ought to be the maine end of all; that is, the glory of God. For not every one that brings forth children doth this, but the contrary: as the Heathen and Infidels, who bring them forth for idolatry and dishonour of God. This being to the contrary, is a principall end.

[Reason 2] Because this is the duty enjoyned them from God, to bring up their children in his true worship, Eph 6.4. Now the end of con∣junction for procreation, ought to be the same that their end of e∣ducation must be, of bearing and bringing forth, which is of bring∣ing up.

[Vse 1] To reprove many who when they seeke a wife or a husband, never thinke of this. I say not, they intend not procreation of children, and increasing of the world, as they say, but not the in∣crease of Gods Church and a religious seede, that should fur∣ther and set forward the true worship of God. Certaine it is many of them take barrennesse for a crosse, and a reproach unto them, but it is onely because they have not little ones to solace themselves withall, when they are young, or to leave their wealth to, when they are of yeares, but never to propagate by them the Church, and true worship of God. It may be in our times they leave not unto them false worship, but that is onely thankes to the state, not them; who if the state did so beare it, would as well leave the one as the other to them. And that I may not slander them, I prove this from their choyse, and from their use of their marriage estate. The first is apparent that they choose onely for beauty, though they be the daughters of men; or for riches, for portion or person, & never respect religion; nay if there be the other to be had, though their religion be suspected, and it be either none or corrupted; they will not forbeare such marriages, though they joyn themselves to the daughters of a strange God, at the best but the daughters of men, never seasoned nor yet inclinable to the truth and true worship. In the law he that would not marry his de∣ceased brothers wife, but another, manifested that he never inten∣ded to raise up seede to his brother: So in this. He or she that mat∣cheth not with the daughters of God, shew they never intend this.

Againe, in the use of marriages; many men and women, though they desire some children, not many; and those they have, they may happily give them civill breeding and education, and bring them up in knowledge of humane things, arts and sciences, and such like, but no instruction of religion. That which S. August. complaines of to God as touching his father, may many justly complaine of their parents. Non satageret idem pater, qualis cresce∣rem tibi, aut quam castus, dummodo essem disertus. So they have little care for piety and religion, to informe them and instruct them that way, but that they might as he saith,* 1.45 ut discerem sermo∣nem facere, quam optimum & persuadere dictione. To be either an eloquent Divine, or an absolute Lawyer, or a fortunate Merchant, or such like.

[Vse 2] That seeing there are three speciall ends of marriage; Procrea∣tion of children, and increase of the Church. Secondly, helps and comforts of this life. Thirdly, a remedy against incontinen∣cy, though all must be aimed at, yet principally this. The other a man may well have, and have a lawfull marriage, but without this it can be nothing so holy a marriage, seeing it wanteth the princi∣pall and the most holiest end, which was the end of it even in mans innocency, when he was without sinne. Therefore ought every one principally to aime at this, and indeed to have it; and therefore ought they to chuse so, or give consent that this may follow; not with those who have a false religion, or no religon, because it hardly will be that the Church should be increased by them; for children will ever follow the worse part, though it be the weaker: for a little strength drawes downward, it must be a great strength that must pull upward. Corruption is downeward and with the tyde: Religion is upward and against it. And having a fit match, children ought to be desired of them, and to account it their ho∣nour. Psal. 128.3. Not for cost or paines avoid it, or feare it; and having them to give all care and diligence for their education, to bring them up in the feare and instruction of the Lord, to instruct them in knowledge of God and his true worship, and to edi∣fie them by example. For, parentum exempla docere possunt, magis quam vox. St. Hierom. That when they are gone, they may praise them, as Augustine did his mother, Majore solicitudine me parturie∣bat spiritu, quam carne pepererat. Confess. 5. 9. Their care was more to bring them up religiously, then their paines was to bring them into the world: they loved their soules better then their bodies; and they desired more that they might be Gods sons and daugh∣ters, then theirs: by which they shall increase their glory, for they who beget many to righteousnesse, shall shine as the starres for ever. Dan. 12.3. And they who shall increase Gods Church here, he shall increase their glory, as they his worship.

[Vse 3] Then are not they bound who have the gift of continency not

to marry, for though marriage be a remedy, yet is it not onely, nor principally, for both this is an end and more principall. They who can preserve their chastity in virginity, may desire it, but not absolutely, but in respect of some troubles, and incumbrances, which for the most part accompany marriage, yet they may mar∣ry, for this end, which is the more excellent: I doe not say they are bound to marry for this end, because marriage is of those things which are indifferent, as Bernard speakes of virginity; It is not commanded, but advised, and onely they who cannot con∣taine, are commanded to marry; yet as there is more necessity in marrying for that end, so there is more religion in this end. In that a man principally respects himselfe; in this God, the increase of the Church, and the inlarging of the kingdome of Christ, that which Saint Augustine speaketh, de bono conjugali Cap. 15. may be applyed here, Iustus quandò cupit dissolvi & esse cum Christo, tamen sumit alimentum non cupiditate vivendi, sed officio consulendi, ut maneat, quod necessarium est propter alios. Sic misteri foeminis in re nupti arum officiosum fuit sanctis non libidinosum. Quid enim sit ci∣bus ad salutem hominis hoc est concubitus ad salutem humani generis. And so specially for the Church and increase of Gods Kingdome: for though he can make children of stones, yet hath he ordained this meanes: Therefore little reason and lesse religion hath the Church of Rome to preferre virginity before holy marriage; for besides that may be said to them, it were better they would ap∣prove virginity by their deeds, then praise it by their words. And as Hierom ad furiam; why doth the tongue sound out chastity, and the whole body shew forth uncleannesse? Or as Epiphanius of the Origenists: You refuse marriage, but not lust. It is not ho∣linesse but hypocrisie that is in honour amongst you. Besides this, virginity is never save onely in some respect better then mar∣riage; but marriage is oftentimes absolutely better then virginity, and by no reason more then this; because this may increase the Church, and bring forth sonnes and daughters to God, not that. Neither is it against this, that some object, that Christ saith, That after this life there is no marrying at all, and that, 1 Cor. 7.38. He that giveth her to marriage doth well, but he that giveth her not to marriage, doth better. For the first, it is not against us, seeing we speake of the state of this life onely; after which, as there shall be no marriages, so no vowes of virginity. And as for. S. Paul, Better with him, is as much, as fit, or more commodious. For if it were simply better, it were never lawfull to do otherwise, which he alloweth. Therefore he thus spake, not for the nature of the thing, but in respect of circumstances, as you may see, verse 26.28.32.35. Finally, if virginity be the more holy, why have they made marriage a sacrament rather then it? Sure, if it were more holy, it should rather be a sacrament, then marriage.

Therefore keep your selves in your spirit.] The dehortation of the Prophet from this vice, and the better that they may doe it, and not transgresse, he perswades them to labour for sober mindes, and chaste affections: from thence riseth this sinning a∣gainst their wives, which would easily be avoided, if their mindes were sober and chaste.

[Doctrine.] The way for a man to keep himselfe from actuall and outward sinne, and the practise of it, is to labour to keep his heart pure, and to take heed to that. On the contrary, if he neglect his heart, he shall be sure to be corrupt in the outward man, and to fall into outward sinnes against God and man. He may happily in some sinister respect, and by some circumstances of time, place, or person, for want of opportunity, ability, and meanes, refraine them; but those things befalling him, he will easily fall into that. So much this exhortation sheweth. So much also that sheweth, Prov. 4.23.24.25. Keep thine heart with all diligence: for thereout commeth life. Put away from thee a froward mouth, and put wic∣ked lips farre from thee. Let thine eyes behold the right, and let thine eye lids direct the way before thee. Matth. 15.19. Out of the heart proceed evill thoughts, adulteries, &c. and Jam. 1.13.14. 1 Pet. 2.11.12.

[Reason 1] Because the heart and spirit is the fountaine of actions, whence they all spring: the other parts are but the chanels, and it is a flow∣ing fountaine, not a standing water, which ever sends out such water as it hath: if then the fountaine be clean and sweet, so will the chanels be; and è contra.

[Reason 2] Because it is the commander of the whole man, the whole life. Now such as the Commander, such is the Subject; such as the Captaine, such are the Souldiers. Much more here: for the conjunction is neerer, and when they are subject to it, as the wea∣pon is to him that useth it, Rom. 6.13. So that it commanding a∣ny thing, that they all doe more then the Centurions servants, Luke 7.

[Quest.] Rom. 7.25. Then the flesh, and outward parts, follow not the minde and the heart.

[Answ.] There is no opposition there betwixt the inward and outward, the heart and the body, but betwixt the part regenerate and the unregenerate: for by flesh it is usuall with the Apostle not to understand the body, but the unregenerate part, as in that place, Gal. 5.17. not any opposition betwixt soule and body, but the fight of the unregenerate with the regenerate: and vers. 24. not the crucifying of the body, but of the unregenerate part: For the heart and inward parts, as farre as they are unregenerate, are flesh also, and understood under the outward by the Apostle.

[Vse 1] Then may a man certainly judge a man to have a cor∣rupt heart, when hee hath a polluted outward man, life

and conversation. Vide Malach. 1.8. Doctrine 1. Use 2.

[Vse 2] To reprove such as judge men to have corrupt hearts for the care and uprightnesse of their lives. Vide ibid ex Use 1.

[Vse 3] To teach men, who desire any outward holinesse, or to be free from externall corruption or pollution, to looke well to the heart, to keep sinne, or to kill it within: for this is the best and the first to purge the heart, and the other will be so.

And let none transgresse.] The dehortation from the evill, and the outward practice of it. Of the particular hath been spoken in the former verses: yet somwhat hence. It may be that some may think this speech hangs that way, that it may seem to favour free∣will, to call upon them to abstaine from evill, which if it were not in their power, it were in vaine thus to speake to them. I answer: this is no more then other precepts and exhortations in the word, which doe but teach us what we ought to do, not what we are able, which is but to make us assay, and when we finde not power, then to seeke it elsewhere.* 1.46 In the law of workes, God saith to us, Do what I command thee: In the law of faith wee say to God; What thou commandest us, inable us to doe. God therefore thus speakes to man, to make him speake againe to him, commanding that he may require and obtaine to doe; seeing, Phil. 2.13. It is God which worketh in you both the will and the deed, even of his good pleasure. Bernard in the audience of some, commending the grace of God, as that which he acknowledged in God did prevent him, and he found did make him to profit, and he hoped would per∣fect it in him,* 1.47 giving all to grace, and taking nothing to himselfe. One replied, what then hast thou done, or what reward can thou looke for, if God worke all? To whom he answered, What counsell then doest thou give me, or how wouldst thou advise me? Give glory, saith he, to God, who hath prevented thee, ex∣cited thee, and begun this good in thee, and for that is to come, live worthily, that thou mayest approve thy selfe not unthankfull for those thou hast received, and fit to receive more. Bernard re∣plies, You give good counsell, but that is, but if you could make me able to obey and doe it. For it is not so easie a thing to doe, as to know what ought to be done; for these are divers things to lead a blinde man, and to give strength to the weary.* 1.48 For whosoever is a teacher, whatsoever he teacheth, cannot be∣stow goodnesse. Two things are needfull to me, to be taught, and to be helpt: thou being a man doest well instruct my ignorance, but the spirit helps our infirmi∣ties,

Rom. 8. yea, he that gave me counsell by thy mouth, must also send me helpe by his owne spirit, that I may be able to doe what thou advisest: by his grace I am willing, but cannot per∣forme, unlesse he that wrought the will, doe also worke the deed of his good pleasure. And when to this he replied,* 1.49 Where then are our rewards? or where is our hope? He answereth with that, Tit. 3.5. Not by the workes of righteousnesse which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost. Hence I ga∣ther, and upon this inferre, that God that calls upon us by his word to do, must give us also power to do: then therefore he cal∣leth, because he would have us cry to him for helpe. And as S. Augustine: O man! acknowledge in every precept,* 1.50 what strength thou shouldest have; in every reproofe, what strength by thy own fault thou wantest; in every prayer, whence thou mayest have what thou wantest.

[Doctrine.] The hands must be purged as well as the heart: the outward man as the inward.

VERS. XVI.

If thou hatest her, put her away, saith the Lord God of Is∣rael, yet he covereth the injury under his garment, saith the Lord of hostes: therefore keep your selves in your spi∣rit, and transgresse not.

I Hate putting away, saith the Lord God of Israel.] In this verse the Prophet proceeded to the third maine sinne here reproved in this people, Divorces; not simply condemning, divorce, as if in no case it were lawfull, but for every vaine cause, and light dislike, when they hated or disliked them, for that to put them away, is that he reproves. In the verse we observe two things: First, the reproofe of this sinne: secondly, an admonition generall, inclu∣ding the particular. In the first, which is the sinne, we observe the amplifications of it, which is first from Gods hatred: Se∣condly, from an effect of those husbands, who used and practised divorces, that they made the law of God a covert, to cover with it that violent injury and indignity they did to their wives, as men cover the body, and defaults of it with their garment.

If thou hatest her, put her away.] Some thinke this dependeth upon the former, as an objection made by this people in their own

defence, against the former accusation, as unjustly cast upon them, because they had not committed Polygamy, seeing they had put away their first wives, and that according to the Law, Deut. 24. The Prophet answeres, the Lord hates putting away, and will not indure that they should make his Law a cover for their iniquity. Some, as S. Hierom, understand them as words of the Priest and people in their owne defence, pretending the law of God for that they did; but most take them as Gods words, shewing his dislike of their dealing. And if the words be read thus, as our vulgar translation hath them: then they think them spoken by an Irony, which they manifest, as they suppose by the words following, by which they take a judgement to be threatned. And they thinke it is manifest by the like, Eccles. 11.9. but seeing the words in the originall will not beare the reading, neither the second sentence will carry the sense they would have of them; They must be thus read: For I hate putting away; or, putting away is an hatred unto me.] It is a thing that I am so far from approving and liking, that I utterly hate and abhor, whatsoever Moses for the hardnesse of your hearts did grant unto you, and so remitted the judiciall law, that it proceeded not against you to death, as adulterers, when you had put them away for slight causes, and married others; yet that hath not excused it before me, but that it is still a sin, and odious unto me. It is that which my soule abhorreth.

Saith the Lord God of Israel.] This he addeth for confirmation of the former. That the Lord God of Israel doth affirme and testifie this; who hath before professed himselfe Author of the conjunction betwixt them, and witnesse of that covenant: And doth professe himselfe protector of the whole Nation of the Israelites; and therefore with what indignation must he needs behold their dealing with their wives? and how can he suffer that indignity, they are offered to be put away, and others taken in their places, specially when they are strangers and infidells?

Yet he covereth the injury under his garment.] The second am∣plification, because they pretended law for that they did, co∣vering 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 a∣bused by them.

To the former sentence some adde, [for] being a particle which hath the force not of a cause, but oftentimes of an affirmati∣on; 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 perfi∣diously with your wives.

[Doctrine.] Divorce, that is, for a man to put away his wife for any cause save onely for the cause of adultery, and for adultery, is utterly unlawfull and forbidden of God; a thing that doth dislike and displease him: so the Prophet affirmeth here. This our Saviour the oracle of his father more faithfull in the house then Moses, doth shew and teach, Mat. 5.32. Mat. 19.9. It hath his force, I say unto you, that is, many assigne other causes, but I this one, onely adul∣tery. 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 in∣fidell will depart and make a desertion, he sets then the beleever at liberty, but else he allowes him not to put her away. And if not for Idolatry, then not for other causes of farre lesse weight.

[Reason 1] Because as Christ himselfe giveth the reason, the bond be∣twixt them is greater, then that which is betwixt parents and chil∣dren. 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 fri∣volous causes; but onely for that which he who bound the knot, hath allowed the dissolution of it.

[Reason 2] Because this were for man to take upon him to fever that which God hath joyned, when it is done not for such a cause as he hath allowed it to be for; for when it is for such a cause, then is it God and not man that hath dissolved it.

[Vse 1] To reprove all those who allow and contend for many other causes that divorces may be made, besides adultery; which opi∣nion 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 op∣pose, Math. 19. so that if it were lawfull then, yet not now: nei∣ther 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.* 1.51 This latter was thought more tolerable, therefore it was allowed in that common wealth; but so allowed as if God by it would make them keepe their wives, and use them better. For first, God would have him make a bill of divorce, by that to affect so hard & cruell a husband, & to drive him to consider what an unfit & unworthy a thing it was for him to put away one he had enjoyed so long; for we use to weigh more those things we write, then those we speake. Secondly, that if he put her away, he was not allowed atall to take her againe, and therefore to make him not to doe it, but advisedly, when happily upon second thoughts he would not doe it. Thirdly, if he gave her a bill of divorce, it must expresse the cause why he did it, clearing her that it was not for adultery, and accusing himselfe that it was for some other slight cause, which he ought and would, if there had been any love in him at all, have covered. All which sheweth, that God did it for their infirmities, and would have restrained them from it by this meanes; and that he granted unto them was onely judiciall, that is so much as might free them from the hand of the Magistrate, that they were not punishable by him, but not that which made it no sinne against the law morrall; and before him, they were onely freed in foro civili, non conscientiae. It is like to our law of usury which frees men from punishment of the law if they take not above such a summe, but frees them not from sin before God, providing for the good of the borrower, both that they might borrow, and when they did, not be too much oppres∣sed; but so, he that lends is an usurer, and so a thiefe before God: So in this. For the Lord as a wise law-giver, in his judiciall lawes, permitted in a civill respect some things evill in themselves, for the avoiding of a greater mischiefe; not to allow or justifie the same from the guilt of sinne, as before him in the court of consci∣ence; but to exempt the same from civil punishment in the external court before the Magistrate: such is this we speake of. Hence it is that we read not in the Scripture of any man of note for piety and holinesse which ever used this, or ever gave any wife a bill of di∣vorce. For whereas Abraham put away Hagar and Ismael, it is not against this, for as he did it by the counsell of the wife, so by the commandement of God, Gen. 21.12. And none that were godly

using, or practising it once, though they were subject to the same inconveniences that others were, and so shewes that they held it not simply, and in conscience lawfull.

Againe, they say that 1 Cor. 7. the Apostle allowes divorce for another cause. It is answered, that the Apostle speaketh not of a divorce, but of a disertion, not of putting away the wife for any fault of hers, but when she forsakes the husband, for the faith and piety that is in him, and so è contra; for the Apostle onely saith, if the unbeleeving depart, let him depart. But allowes not the be∣leever in any sort to put away the unbeleever; nay, commands him to live with her, if she will abide with him. And so onely enjoyneth him to suffer a disertion, not to make a divorce. And so this establisheth no other cause.

Againe, they say, if for adultery, then much more for crimes greater then it, and so there are more causes of divorce. This will be answered out of the former: for if the Apostle allow not for in∣fidelity; then not for greater; for that is sure farre greater; and if their reason were good, then would this follow: infidelity is a greater sinne then adultery, therefore ought a man to be put to death for that, becauses for this he owes to dye by Gods law. A∣gaine, adultery doth not make the divorce, because of the great∣nesse of the sin, but because of the opposition of it to marriage, it is far more contrary to it. The reason is, because in marriage man and wife ought to be one flesh. Now adultery is that which doth divide them, and make not one, but two. And so doth neither in∣fidelity, blasphemy, idolatry, neither any such sin. For these and the like sins are more repugnant to God, and separate men from him more then adultery, but it is more opposite to Matrimo∣ny; which is manifest, because amongst infidells, idolaters and blasphemers, marriage is good and lawfull, though not holy.

Other things they object, as coldnesse and inability of some in∣curable disease, if the one goe about to kill or poyson the other, if the civill lawes allow it. But they are answered, that some of these may hinder a marriage it be not, not breake it when it is. In others the Magistrate is to be looked to for helpe. The lawes of Magistrates causing divorce for other things, if they be capitall they ought put them to death, and so end the controversie. If cri∣minall, of lesse force, their law is against the law of God, and not tolerable.

[Vse 2] To reprove and condemne all those who practise contrary, who though the law allow not other divorces, but for adultery, yet they upon dislike they take at their wives, or liking of others, make nothing to send them home to their friends, and live separa∣ted from them, and onely for their lusts sake, beare more indigni∣ty and discontent from a harlot in a yeare, then they had from

their lawfull wives in many yeares before, hearkening to such bad counsellors, as Memucan was to the King Ahashuerosh, Ester 16.19. perswading him to put away Vashti for one disobedience, and for some miscarriage to send her away, and take another in her place; forgetting as S. August. speaketh to Polletius, that they are Chri∣stians, and therefore that they ought to be prone and inclinable to mercy and indulgence, and not be so hard and cruell, not remem∣bring the example of Christ who pardoned the adultresse. Joh. 8. shewing how full of love and compassion husbands should be to∣wards 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 king∣dome 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 hone∣sty 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 dis∣soluble, 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 Pea∣cocke,

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 hus∣wifely, 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 al∣lowed 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 care∣lesse 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, reaso∣neth 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 per∣diderimus, 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 wo∣man.

I hate putting away] Thus he first condemnes this sinne, be∣cause 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. * * 1.52It 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 righteous∣nesse, 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 desi∣rous of their punishment, but to have them not to offend, as Princes adde penalties to their lawes.

[Reason 2] Because as the malice of Sathan hath feared men, from doing well, for feare of harmes, losses and disgraces, which they shall finde in the world and others before them, which hath made God ballance them with his promises; So his comming tells them that unrighteousnesse hath many pleasures, profits, preferments, and shewes, then many that have risen that way and by such meanes; therefore God shewes them then the sower of it, that for all such things all must come to his judgements.

[Reason 3] Because by them they may subdue and came their flesh and the corruption of it, and make subject to the spirit, which alwaies of it selfe rebelleth against the spirit, and often ruleth over it to lead it to sinne and disobedience.

[Vse 1] If feare of judgements be a meanes to restraine men from sin, it tells us that many men are voide even of this servile feare, Vide Mal. 1.6. first effect of servile feare. Use 1.

[Vse 2] To teach every man who would keepe himselfe from it, to en∣deavour and labour for this feare.

Saith the Lord God of Israel.] This for confirmation; not the Prophet, but the Lord the master, and not the Minister speakes this which is thus set out to shew the care he had of that people, that he had taken the protection and defence of them. Now this people being a type of the Church, as well as the Church, it may teach us this.

[Doctrine.] God is the protectour and defender of his Church and chil∣dren, hee that doth keepe, preserve, and defend it. Vide Re∣velation 2.1. Christ walketh in the middest of the golden Candle∣sticke.

Yet he covereth the injury under his garment.] The amplifying of their sin, that they pretended the law of God as a cover of it, that it might be no sinne unto them.

[Doctrine.] It is a thing which makes their sinnes the greater, 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 a law, and by our law he ought to dye, because he made himselfe the sonne of God. And James 2.8.9.

[Reason 1] Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse, 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.

[Reason 2] Because this argues that the sinne is not in infirmity, but obsti∣nacy, 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.

[Vse 1] To condemne and convince of greater sinne all such sinners as doe not simply sinne, 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 condem∣ned all heretiques, who doe not onely erre, but defend it with co∣lour 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 savour them: yet use they them as Merchants doe their Counters, some∣time they stand with them for hundreds and thousands, and some∣time for cyphers; when the letter helpes, they urge with full mouth; but when the spirit hurts and crosseth them, they appeale to others, and either Fathers or Councels,* 1.53 or the Pope must impose a sense upon them, not draw it out of them, and so have no er∣ror, 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 ju∣risdiction.

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 con∣demned marriages, and stablished single life, and many such things. Like unto these are many other, who search the Scripture, for no other purposes,* 1.54 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, is worse then an Infidell. The Usurer hath his distin∣ctions 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.

[Vse 2] To teach every man to take heed how he goes about to cover any sinne he hath committed, by the word of God: for as he can∣not 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 par∣don. 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 re∣solute 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 pro∣fit and help; as, Heare O Israel, &c. Others, unlesse they be miti∣gated by the heat of the spirituall fire, and be spiritually under∣stood, 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, Eve∣ry one that doth evill is good in the sight of the Lord, and he delighteth in them. Or where is the God of judge∣ment?

YE have wearied the Lord with your words.] The Prophet pro∣ceedeth now unto the last sin reproved in this Chapter, which was in this people; the former was touching men, this is concer∣ning God: the former dishonesty and unfaithfulnesse towards men, this impietie against God. Before he accused them, as some speake, of felony, now of treason: before for their deeds, now for their words and speeches, contumeliously uttered against God; denying the providence of God both over the good and bad, not providing for the one, and not punishing the other. It is thought that the Jewes being now returned out of Babylon from their captivity, and saw both the Babylonians, and divers other Na∣tions and people, to abound with wealth, ease and glory, though they served their Idols, and themselves the onely worshippers of the true God, to be in want and poverty, they thought and spake, that God he regarded not them that worshipped him, but the wic∣ked were good in his sight, and he delighted in them. Or at least if it be not so, where is God that judgeth uprightly?

Yee have wearied the Lord with your words.] Some thinke the wearinesse here spoken of, is a fainting which commeth from too much striving and labouring, whence commeth a remitting of the care and indevour which he tooke before time. And so the meaning they would have to be; You say the Lord, who is mer∣cifull, and aboundeth with mercy, and hath been ever constant in it, and prone to it; he is now wearyed in descending and provi∣ding for, and in doing good unto those that serve him. And so it should not be a wearinesse imposed upon him, but one that is im∣puted unto him. And so onely in opinion it should be so, and not in truth; but how this will agree with the Prophets answer to their demand, I cannot see, neither can it possibly: for then he would have said, In that ye say, the Lord hath no care, or hath cast

of the respect of his; but he speaketh otherwise. The meaning is, then you have grieved and vexed the Lord with your speeches and reproaches and blasphemies against him. It is spoken after the manner of men; because they are so, with the speeches of others, like that, Isaiah. 43.24. Thou hast wearied me with thine iniquities.

Yet ye say wherein &c.] Their answer for themselves putting him to his proofe, and to make good that he had spoken, and shew wherein; else would they not confesse their faults.

When ye say.] Though not in his hearing who was able and would reproove them; but amongst the ignorant people in com∣panies, where they came, still inculcating and repeating such things, and so to make them cast off all feare of God, and care of honesty and piety.

He that doth evill.] Not the good nor the righteous is respected of God, but the wicked; for they flourish and prosper, and he is good in his sight, that is approved of God.

From men they proceed to approach to God and to impeach, and disgrace him, and cast reproaches upon him; and being unfaith∣full, injurious, and unjust to men, they are irreligious towards God.

[Doctrine.] They who are unfaithfull and unjust towards men, will be ir∣religious towards God: such as have no care of honesty, will have no care of piety, not of charity, not of religion, and é contra. So much this insinuates: and that 1 John 4.20. If any man say I love God and hate his brother, he is a lyer; for how can he that loveth not his brother, whom he hath seen, love God whom he hath not seen? And James 1.27. Pure religion, and undefiled before God, even the father, is this, to visite the fatherlesse, and widowes in their adversi∣ty, and to keepe himselfe unspotted of the world. Tit. 2.12. Matth. 25.42. Not that men shall not be condemned for irreligion, but that this is manifest to others, and shewes that there can be no religion.

[Reason 1] Because men they see, and converse withall daily, and so not with God. Now if they have no care of the present, what is expe∣cted towards the absent; not of visible, none of the invisible: As 1 John 4.20.

[Reason 2] Because care of religion proceedeth from the love of God, which makes Christ, Math. 22.27. include the whole first table, which is concerning God and religion, under the title of love. Now there can be no love of God, but where there is love to man: for that 1 John 4.20. Men love not the person, if not the picture: love to man is naturall, to God spirituall; that as naturall men, this as spirituall and regenerate. If any be unnaturall, is it not like he will and must needs be irreligious?

[Vse 1] To teach us not to wonder, as many men doe, that there is so much impiety and prophanenesse in our age, so little or no care

of the Lords day, little or no love of the word, zeale for Gods glory, care of his worship, hatred of idolatry, and such like, but è contra, much and great prophaning of the Lords day, &c. Wee are in the age wherein charity is growne cold, and iniquity hath gotten the upper hand. It is true which August saith, Euchi. 1. ad Laur. 117. Regnat carnalis cupiditas ubi non est Dei charitas And it will be as true if ubi, be placed before regnat, for there can be ne∣ver any true and constant love to religion, where there is not true love to God; that cannot be, unlesse men be sanctified and rege∣nerated. Now sanctification, is as some say of hearts ease, that growes not in every mans garden, lesse is it in every mans house; so not sanctification, it is in few mens hearts, and manifest not to be there where there is injustice & dishonesty, no love of God: & would we marvaile to see men performe no duties to those they are knowne not to love? Love and affection being the ground of all duty, if not, why this? Nay rather seeing the wickednesse, injustice and oppression of the time is such, we should rather won∣der there is any religion at all, then that there is no more, that there is any love to the truth, &c. then so little.

[Vse 2] To teach us what to judge of many men who seeme religious, who will sit at Gamaliels feet, have Christ to teach in their streets and Churches, he shall eat at their tables and houses, and yet they are workers of iniquity, live in some one grosse sinne or another, of injustice and oppression, deceit or unfaithfulnesse, and unclean∣nesse; yea, after they have beene convinced by the word, remaine still in them; know them to be but hypocrites, they may talke of religion, but they have no truth of it, they may have the shew of goodlinesse, but not the power of it: They honor the word & Mi∣nisters onely, as Saul would have Samuel to accompany him, for his owne honor before the people, or some other sinister respect. It is not a sure consequent a man is carefull of the duties of the se∣cond table, and therefore religious, because hitherto by nature he hath beene so; & there are some civil hypocrites as well as religi∣ous hypocrites; but the cōtrary cōsequent is good: And oftentimes the issue of things proves not to be good; for though they hold out a while in such profession, yet at length they fall away, either when some trouble comes for it, that they may enjoy their lives and liberties, and so their sinnes. And so as Iust. Martyr Apol. Ret. Christian, made his reason, that they were not as they were accused voluptuous, intemperate, and such like, because they so willingly embraced death for their professions sake; for then they would have renounced that, and deceived Princes to have enjoyed these: So on the contray. Or else they after twice or thrice standing, are deprived of all that, as Sampson was of his strength by Dalilah.

[Ʋse 3] To teach every man that would either preserve himselfe from irreligion, or approve that to others, that he seemeth to have, to

keepe himselfe from, or to put from him all injustice, dishonesty, & unfaithfulnesse towards men: For else this will abandon religion out of his heart, and devour up all true profession, as Pharoahs leane kine devoured his fat; & this wil make men judge, as wel they may, and with warrant, that there is no truth of religion in all that shew. I deny not but a man may have the truth of religion, and should have wrong done him if he be otherwise judged of, and yet lye in some sinne against the second table; either because he knew it not, or the strength of the temptation hath blinded him, or the blow he had by it, hath for a while stammered him, as did David. But if they be once convinced of it and wakened as David; If Nathan have reproved them plainely, yet not so particular, yet so as they knew they were the men, if they hold on in that sinne, it will soon make them irreligious; for it will make them out of love with the word and Ministery; and then he that judgeth shall have his sen∣tence sealed up by God: And Christ shall make it good with that Luke 13.27. I tell you I know ye not, whence ye are, depart from me all ye workers of iniquity.

Ye have wearied the Lord with your words.] Their words were a∣gainst God, they spake wickedly, and blasphemy against him.

[Doctrine.] To blaspheme God, to speake impiously of him, of his provi∣dence, power, governement, and such like, is a fearefull sinne, James 2.7.

[Vse 1] If this be such a sinne, and God have an action against this peo∣ple for it, how justly may he? nay, hath he taken a controversie against us and our City, when our words are still against him; for how is every place defiled with blasphemies and oathes, the streets and houses, tavernes, and mens private families, shops, and offices, who is free from it, neither master, nor servant, husband, nor wife, parents, nor children, old nor young, buyer, nor seller, magistrate, nor subject? If the law for blasphemers were in force, that they should be stoned, what a cry would be in our City? more then when the first borne was slaine in Egypt, for old and young should be taken away; but if onely the guiltlesse must cast stones at them, scarce one of twenty would be found to accuse or execute others. This sinne begunne in a swaggerer, a stabber, and if it had conti∣nued there, it had beene well; but to cease upon a civill City, and civill people, that there should be as many oathes sworne within a small compasse in it, as in a great band of such desperate ruffians, it is most fearefull; and if God devour them with the sword for such blasphemies, why not us with the plague? I say nothing of other blasphemies, of accusing the providence, power, and government of God.

[Vse 2] To teach us to resist and reforme this vice, every man in him∣selfe, and in his, and labour to feare the great and fearefull name of God, and use it with reverence, and speak of him, and his provi∣dence

and workes with all humility, and honour. Give him as much honour as to our garments which are more pretious then others; for how is it not most absurd that a man having one gar∣ment more excellent then others, cannot indure it continually to be abused, and yet rashly and upon every occasion abuse the name of God? Let us not thinke those excuses of necessity, and we can∣not be beleeved, will goe for currant before God, or he provo∣ked me; for so the first blasphemer could have said for himselfe. But as no man will drinke poyson willingly, or upon any necessi∣ty, so should he not take an oath. De probo dicturo dicimus, o•• tuum ablue & ita commemora: nunc verò nomen super omne nomen vene∣randum, in omni terrâ admirabile quod audientes Daemones horrent, temerarie circumferemus. O consuetudinem! Chrysost. ho. 26. ad pop. Ant. And to make a more speedy reformation, write upon the walls of thy house, and of thy heart that same flying booke: Zac. 5.2.3. And thinke this is flying to judgement; and so fly thou as fast from thine oathes: And as the Egyptians thrust Israel out of Egypt, because for them the first borne of the King and peasant was slaine: so doe with your oathes.

Ye have wearied the Lord with your words.] The Prophet saith not barely, your words are against the Lord: As Isa. 3.8. but the Lord is wearied, and vexed with them; speaking after the manner of men, who are vexed with things that displease them; and so no∣ting how greatly God was displeased with these sinnes, how they offend him.

[Doctrine.] The blasphemies, and other sinnes of men doe marvelously offend, and vehemently displease the Lord; which as it is affir∣med here and the like, Isaiah 43.24. So as many threates and me∣naces, so many judgements executed, sometimes upon the whole world, sometimes upon generall Cities, sometimes upon particu∣lars persons; through the holy story doth manifest no lesse: be∣cause when men doe lay about them, and smite and punish,* 1.55 it ar∣gues they are offended and displeased: hereto belongs these and the like, Psal. 106.29. Thus they provoked him to anger with their owne inventions, and the plague brake in upon them, Isaiah 63.10. but they rebelled, and vexed his holy spirit: therefore was he turned to be their enemy, and he fought against them. Ephes. 4.30. Grieve not the holy spirit of God.

[Reason 1] Because it is the transgression of his law, Joh. 3.4. Now he gave his law to have obedience, which is delightfull unto him, 1 Sam. 15.22. He takes pleasure in obedience: then disobedience and transgression must needs displease him.

[Reason 2] Because he is most holy, just, and good; yea, goodnesse, ju∣stice, and holinesse it selfe. Now as every man is more good, so is he least suspicious of evill in another; but when it is apparent, he is most displeased with it: for as things rejoyce and delight in

their like: so are they distasted and displeased with their unlike, and that which is so contrary to them. The more righteous the Judge is, the more he hates iniquity and sinne; he is righteous∣nesse it selfe. The sunne is the greatest enemy to darkenes, because it hath light of it selfe, and as it were, is light it selfe.

[Reason 3] Because it workes the destruction of the creature, which he loves, Jam. 1.15. Now then loving his creature, he must needs dis∣like and hates this: parents hate and dislike those creatures, men or beasts, who worke the ruine of their children, the fruit of their bo∣dies, and generally whatsoever a man loves, he hates that which worketh the ruine of it.

[Vse 1] For sinnes past which a man hath commited, he must be grie∣ved and displeased with himselfe, that ever he committed any such things, by which he hath grieved and vexed so holy and righte∣ous a God. And this ought he to do, if either he have love to God, or to himselfe.* 1.56 To God, because where men love, they are loath to offend, and grieved when they have displeased them: so that it is a note of a gracelesse child, one without any love to his father, that is never grieved when he sees his father grieved and vexed with his leudnesse, and evill carriage: he may be a child, but he is a prodigall sonne, and shall never be accepted till he returne and shew himselfe grieved, that he hath grieved him. True love seekes to please the beloved rather then it selfe, and is more grie∣ved that it hath displeased such one,* 1.57 then if it had offended it selfe: And whereas men are more displeased of the losse of their owne pleasure, then to the displeasure of God: how can it be but that selfe love is above Gods love? As (Salvia saith) whom a man is loathest to offend, he most loves, of himselfe, or God: but where Gods love raigneth as it ought, there this dislike and griefe will be: And if this should not make them dislike and grieve; yet if any man indeed love himselfe, he will dislike and grieve for them; because if he doe it not voluntarily, he shall doe it by force and constraint; for if he judge not himselfe, and so take revenge of himselfe for his offending of God; the Lord will, and make him grieve, though oftentimes not as he ought,* 1.58 (because such griefe in judgements is not alwaies true griefe) yet he shall grieve as he would not; for God will bring upon him that which will make him grieve, some judgement or other, to shew that as he loves them who love him, so will he grieve those who grieve him; which if it be come upon them, they shall finde that true that a disease, is not so soone removed as it is easily prevented. So here. And that it will grieve them, as in diseases; not the dis∣ease, but that they neglected the meanes by which they might have prevented it.

[Vse 2] For the time to come men ought to put away their sinnes, and keepe themselves from committing new sinnes, or renewing

the old; for it is that which is a griefe unto the Lord and his Spi∣rit: and should not men avoid the grieving of God? not words and workes which are against God, and doe displease him? If sinne were a thing which God regardeth not, and he were no waies affected or moved with it; to griefe or displeasure, lesse matter were to be made of it; it were no great matter though men satisfied themselves and pleased themselves, but being as it is so displeasing to the Lord, & such a grief unto him: It is not only to be sorrowed for cōmitted, but carefully to be avoided. If he be a foolish son, that is an heavnesse to his mother, Prov. 10.1. What is he that is a grief to God his father? how foolish and wicked is he? One asked this question to one about to sinne: Tell me what thou thinkest; will he pardon thee or no? whatsoever thou an∣swer it shall be against thy selfe:* 1.59 if thou thinke he will not par∣don thee, what folly and desperatenesse is that to offend a mighty Prince without hope of pardon? if thou thinke he will; what in∣gratitude, and impiety is it to offend so gracious and good a God? so when thou art about to commit any evill, or dost omit some good formerly practised, and as thou wouldest be thought to have done it of conscience, and so it may be, though now asleepe. Tell me, I say, what thinkest thou, dost thou grieve and displease God, or is it liking to him? Answer what thou wilt, thou shalt not avoyde, but be taken: If thou say or thinke it doth not displease him, thou thinkest wickedly, and shalt know it, Psal. 50.21. but if thou thinke it displease him, what a desperatenesse is this to provoke such a great God, so mighty a Prince? And though thy sinnes bring thee in never so much pleasure and profit for a time, never so much contentment and satisfaction, yet while God is displeased and offended, yea, grieved with it, thinke the end will be worse for thee: For doe they provoke me to anger, saith God, and not themselves to the confusion of their faces? As if he said,* 1.60 doe they imagine I will long beare my griefe, and goe mourning a∣way, and not pay them home, and ease my selfe; yes, they shall finde that I have said, Isaiah 1.24. Therefore saith the Lord God of Hoasts, the mighty one of Israel, ah! I will ease me of mine adversa∣ries, and avenge me of mine enemies. Therefore let men put away their iniquities, cease of sinning, and not grieve the Lord. Let no man imagine that this he will not part with, but yet doe something which may please God: As prophane Esau with his father; Gen. 28.8.9. for if they doe, it shall be with them as with him, though his father meant to blesse him, yet God would not have it so, though men and the worke blesse them, yet shall it not be so.

[Vse 3:] For imitation, if God be grieved, at the sinnes of others, then ought they to be so too. vide Mal. 1.6. in properties of filiall feare: And if it doe grieve them indeed, then will they not use fa∣miliarity with those, whose words and workes are bitter and

sharpe swords, grieving God, and grieving them; where there is a necessity of a mans calling, there to come when he shall heare and see such thing is one thing; but where no such things, he that can take pleasure or delight in their companies, may feare he is not affected, or is benummed by present condition: if a little plea∣sure, or profit of his owne make him indure much disgrace to God.

When ye say, every one that doth evill in his sight.] Their blas∣phemy was spoken herein, that they said God respected and loved the wicked.

[Doctrine.] For men to thinke, or speake, that God loveth, and respecteth the wicked, maketh account of them, and approveth them; it is a wicked and blasphemous thought and speech against God. Such was this. And such is that, Cap. 3. Such David confessed ceazed sometime upon himselfe, Psal. 73.12.13. This is that which Elihu chargeth Iob withall, Job 34.9. For he hath said, it profiteth a man nothing that he shou••d walke with God.

[Reason 1] Because this is to make God wicked; for no man but a wicked man, and one in that he is wicked, can, or will approve of the wicked, or wickednesse. Many men may in outward shew, and in hypocrisie, approve and shew liking of holinesse and piety, when themselves are not good; but no man can, or will approve of wickednesse, but he that is evill, and wicked; he therefore that saith, God favoureth the wicked, must needs chalenge him for wicked; but to say the righteous God is wicked, is blasphemy, &c.

[Reason 2] Because he makes God to doe that which he accounts abomi∣nable in others, and hath pronounced a woe against them that should doe it, which is to justifie the wicked. Isai. 5.20. he must needs thinke wickedly, and speake blasphemously against God.

[Quest.] How then shall we excuse the Apostle from blasphemy, affir∣ming Rom. 4.5. that God justifies the ungodly?

[Answ.] Well enough, because the meaning is not, that he justifies him, so long, and while he is wicked, as if he accounted evill, good, and made his workes just, which were wicked; for this is against the law, and forbidden by him, and affirmed by him he never will doe it, Exod. 34.7. But they are called wicked, not because they are such, when he hath justified them, but because they were such before; for he pardons their sinnes, and heales their infirmi∣ties, and gives them new hearts, and makes them just and righte∣ous, and so is said to justifie them: It may be shadowed to our ca∣pacity. A Physitian is said to heale a man, not that he is sicke when he hath healed him, but that he was sicke when he begunne with him. So in this. But that is reproved, as blasphemy in these, is, that they said God loved the wicked when he was such, and approved of him, being such.

[Vse 1] To convince many of sin, & of this blasphemy, not in that onely

which oftentimes is heard from them, that they censure and con∣demne and cast out of the favour of God, and make them to be hated of God, who indeed are in his love and bookes; as if he did condemne the righteous, and onely because their lives and carri∣age is reproved by their piety and study of holinesse, and con∣demne them as hated, because they strive to come most nigh God. To whom we may apply that of Tertullian. Apol. adversus gentes.* 1.61 How much more would Anacharsis have noted these men of folly being unwise? yet taking upon them to censure the wise, then for men unskilfull in musicke, to censure musitians. But this is not their expressed sin here, though implyed; but when they make & affirm men to be in the favour of God, and approved of him, who are wicked and evill. How many confidently glory of themselves that they love God, and are beloved of him, when some of them are like him, Deut. 29.18.19. being knowne, and noted for wic∣ked men, and yet boast of his love? what is this but blasphemy, to say God justifieth and approveth the wicked? But if they be not apparently wicked, but civill hypocrites, and live in no grosse sinne of the second table, but are voyde of the truth of any duty; but are without all goodnesse, specially in respect of the first, whereby they are wicked: (for if it be true, satis est hoc mali nihil boni fecisse; then is he wicked that is not good) and for such an hypocrite to flatter himselfe, and boast of his love, to God, and God to him, makes him so much the more wicked; for he addeth to his former sinnnes, this blasphemy, chalenging God that he justifies the wicked ones, and that he approves, and likes of him, being wicked. Now as they are guilty of this, in respect of them∣selves, so are they for others; for men that are their friends by whom they reape profit, from whom they have countenance, and of whom they are honoured and advanced, be what they will be, how wicked, or how ungodly soever; yet they tell them, and so flatter them, as the blessed and beloved men of God.

[Vse 2] To teach every man to take heed of this blaspemy, to thinke or speake thus wickedly of God, either in favour of himselfe or others. If a man may not lye for Gods cause, he may not belye God for himselfe, or in the behalfe 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 boa∣steth 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 of∣fend 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, them∣selves hated, because of their long crosses, and others beloved be∣cause 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 accoun∣ted 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 pro∣sperity; hatred and the crosse rather argue love, Rev. 3.19.

[Reason 2] Because God lesse loves where outward things are, not in par∣ticular, 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 Mer∣chant to be his Disciples; because they would say they were cho∣sen 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 Come•• Ecclesiae. And no society hath had more afflictions then it; but if it had not, yet if it will not con∣clude that one man is beloved, and so two, &c. then not a mul∣titude.

[Vse 2] This confutes the common judgement of most men, who mea∣sure the favour and love of God to themselves, and others, by outward things, accounting him that is in poverty and misery, ac∣cursed 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, be∣cause 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 un∣godly 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.

[Ʋse 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 con∣fute 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 admi∣nister 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 muta∣ble 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 que∣stion: 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 neces∣sary, common to them, and servants; but that they have inheri∣tances 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 repro∣bate. 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 wic∣ked and blasphemous thing; for such are these reproved. This made David pray so earnestly for Gods jugements upon the wic∣ked, that it might appeare that his providence was over the earth, Psalm. 58. per totum. Insinuating else that they would from their prosperity deny his providence: He noteth of himselfe, that from their prosperity he was tainted & infected with this, had not the waters of the sanctuary cured him, Psal. 73.17. And shewes directly, that others seeing it by reason of the infirmity of the flesh, and astonished at the greatnesse of their prosperity, and their owne misery, called into question the providence and administra∣tion of God, Verse 11. Example of this is in Gideon, Judges 6.12.13. Then the Angell of the Lord appeared unto him, and said unto him, the Lord is with thee, thou valiant man. To whom Gideon answered, ah, my Lord! if the Lord be with us, why then is all this come upon us? and where be all his miracles which our fathers told us of, and said, did not the Lord bring us out of Egypt? but now the Lord hath forsaken us, and delivered us into the hand of the Midianites.

[Reason 1] Because they see not how they can escape the former, else to accuse God as a favourer of the wicked, and one that loves not the good; if they should acknowledge his providence, seeing they measure his love by outward things: Therefore they fall into this, to deny his providence and particular disposition of things.

[Reason 2] Because as S. Peter speaketh, they are blinde, or blinded with some passion, and cannot see a farre off, either to call to minde the judgements of God, by which they may see what he hath done, that he regardeth, or to see the time to come, that he will doe it; but onely looking to the present view, are thus deceiued and erre.

[Vse 1] To teach us when we heare many men wrangling and jang∣ling against the providence of God, and denying his administra∣tion and governement of things here below; even from this, that those who walke uprightly are under the winde, and they who contemne God, despise, or at least neglect his worship, live in Atheisme, or irreligion, and prophanesse, yet they flourish, and have all things in abundance, as heart could desire; for if he did, how would he not remedy this, and rectifie this confusion? Such quarrelling, as this is but the old sophystry of Satan, and the old corruption of man, which hath beene a thousand times confuted in every age, and place, since it was first invented, which might have stopped the mouth of all iniquity in this case, were not Satan wonderfull malicious, and the nature of man marveylous weake,

notable to looke to things past, or foresee things to come.

[Vse 2] To teach us to take heed of any such corruption as this is, to deny, or question about the providence of God, when we looke abroad, and consider things, and finde things thus disposed of, which seemes so contrary to the course of the world; and to stay us, we must consider two things: The first is, that howsoever other arguments and reasons of Gods divine providence and mercy towards all and particular men, is to be seene and is mani∣fest of all, both in their lives past, and present, in all places; yet are not the examples of his judgement alwaies to be seene, but to be expected in their due time, such as are reserved for time to come; so that though a man may judge by the time past and pre∣sent, and finde nothing, nor no part of mans life without apparent proofes of the power, wisedome, and mercy of God, because he still makes his sun to shine, and his raine to fall on good and bad; yet that part of providence which is in judgements, is to be expe∣cted in a fit time, but it is the future and time to come: And that he will manifest unto every one that he certainely doth governe. This advice is given. Psa. 37.1.2.9.10.35.36. And that Job 27. from 7. to 14. and vers. 30. Therefore must we with David goe into Gods Sanctuary, and consider not the beginnings nor the present state, but the ends of these men, which will manifestly prove his providence, Gods dealing with them and his owne; like to Princes with their Hawke and Partridge, or their states be∣ing like the Partridge, and the other as the Hawke. The second is, the time present, that this divers dealing of God with them, ar∣gues his providence, because it is the way to salvation for the one, and to destruction for the other. As it argues the skill of the Phy∣sitian and his wisedome, having to deale with two patients; one desperately sicke, and he cares not for his health; the other so sick as he may be recovered, he useth divers dyets and manner of usage: So God deales with his.

Notes

• * 1.1

  Qui habet certum Dei verbum in quacunque vocatione, credat tantū & audeat, & dabit Deus haud dubia, secundos ex∣itus. Luth.
• * 1.2

  Si videris sacerdotem indignum, non ob id calumniari sacerdotium debes, ne{que} enim calumnianda res est, sed ille solum meretur onerari convitiis, quitanto bono abutatur. Non enim si Judas proditor fuit, hoc Apostolicae professionis crimen, sed unius tantum viri mens improba fuit: & medici quidem multi carnifices sunt, qui pro medelis venenum propinant, nec tamen artē vitupero, sed qui arte sua ini∣quus abutitur: & nautae quamplures na∣vigia amiserunt, nec ars navigandi ta∣men corum perversa voluntas jure dam∣nanda. Chrysostom.
• * 1.3

  1 Pet. 4.17. And for professi∣on, as Salvian, of a particular sin; yea, of all: Licet gravè in omnibus praecipuè in iis ta∣men quae in consimili crimine etiam prof••ssio sanctitatis ac∣cusat.
• * 1.4

  Indigni sunt uti creaturis Deum glori∣ficantibus ipsum blasphemantes, quoniam filius contumelia patrem afficiens, servorum ministerio fun∣gi non est dignus. Chrysost. Hom. 25. ad pop. Antioch.
• * 1.5

  Neque il∣lud à nobis ignorari de∣bet, cum ip∣sum Pila∣tum qui ser∣vatoris neci interfuit, in tantas calamitates incurrisse, ut necessitate adductus, sibi pro∣pria manu mortem consciscaret, suorum{que} scelerum ipse vindex extiterit. Eus. hist. l. 2. c. 7
• * 1.6

  Vt quia benè non poterā, malè omni∣bus innote∣scerem.
• * 1.7

  Merces congregatas in sac∣cum pertusum ad thesaurum in ali••no ore constitutum quae arcu non clauditur, nec seras habet: Bern. de adventu Do∣mini, Serm. 4.
• * 1.8

  Quanto major gratia, tanto amplier peccantibus poena. Chrysost. And. Potentes potenter termenta patien∣tur. Hierom. ad Heliod.
• * 1.9

  Cum do∣minus pro∣mittit ne dubites sed illa fac, per quae tales at∣trahere pote∣ris promissi∣ones. Chry. hom. 25. ad popul. Anti.
• * 1.10

  Vera sacra∣menta licet non veri mi∣nistri quia dant non sua, sed Dei, Aug. lib. 2. cont. Peril.
• * 1.11

  Non solum fidelibus inutilis non est mars, verumetiam utilis repe∣ritur; quoniam peccandi periculis hominem substra hit, & in non pec∣candi securitatem constituit.
• * 1.12

  Nisi hoc fe∣cisset, diviti∣arum eroga∣tio non do∣num, sed ul∣tio fuisset & poena.
• * 1.13

  Oportet in rebus gravibus & molestis, non labores sed praemia considerare; ut Mercatores non maris pericula, sed lu∣crum spectant: Ita & nos coelum & Dei praesentiam. Chrysost. in Ioh. Hom. 7.
• * 1.14

  Vt imperitus in agrum salubri∣bus herbis divitem venerit; omnia inutilia & promiscue genita exi∣stimans praeteribit, peritus contra; Ita de Scripturis. Hilar, Psal. 134.
• * 1.15

  Quid ni dulce eruam ac salu∣tare epulum spiritus, de sterili & insipidâ literâ, tanquam gra∣num de palea, de testa nucleum, de osse medullam. Bernard. in Cant. serm. 73.
• * 1.16

  Omnis panis nutrimentum affert ad salutem agris autem sae∣pè inutilis; sic & omnis Scriptura mundis munda. Basil ad Chyl. de solita vita.
• * 1.17

  Magister literarum pueru∣lum de gremio matris acceptum & ignarum omnium, primis tan∣tummodo imbuit elementis, quem rursus alius magister accipiens perfectioribus instruit disciplinis. Chrys. Hom. 9. in Gen.
• * 1.18

  Bona opera sequuntur justificatum.
• * 1.19

  Multo fuisse satius manus suas in spi∣nas imposu∣isse, quam e∣arum impo∣sitione Sab∣batium ad gradium de∣signasse Presbiterii. Marcianus.
• * 1.20

  Qui pote∣statem facit volenti Ec∣clesiam cor∣rumpere, is certè author fuerit corū omnium quae perdita illi∣us audacia turbaverit, Chrysost. de Sacerd. 3.
• * 1.21

  The Councell of Chalcedon not denied to be a lawfull Councell, e∣qualled the Bishop of Constant. with the Bishop of Rome in authoritie, honour, and other priviledges; save onely in precedence, which they say is an error.

  The first Councell of Nice de∣creed, That those hereticks who fol∣lowed Paulus Samosatenus, should a∣gaine be baptized, as Cyprian and the Anabaptists.

  The second of Nice decreed, That Images should be worshipped, and that Angels had bodies, and that the soules of men were corporall: Why else did Augustine appeale from the Councell of Africa, where Cyprian was present, to the Scriptures, affir∣ming, we may not doubt of the Scriptures, but of them it is lawfull, lib. 2. de Baptist. cont. Donatist. cap. 3.

  Concilia plenaria errare posse, di∣cens: If the Qu. be of the authoritie of the Pope, whether greater then a Councell: Hierom answeres: Si authoritas quaeritur major orbis est urbe. But aske the Councell of Con∣stance, which deposed Iohn 23. and chose Martin 5. Either the Councell erred, or else Martin was no lawfull Pope: Then all his successors were schismatickes, no lawfull Popes.
• * 1.22

  Vulgare il∣lud maxima pars eorum quae scimus, & minima pars eorum quae ignora∣mus.
• * 1.23

  In Concilio Romano.
• * 1.24

  Non san∣ctorum filii sunt, qui te∣nent loca sanctorum, sed qui ex∣ercent opera eorum. S. Hierom.
• * 1.25

  Non ex personis fidem, sed ex fide personaes probari oportet. Tertul. lib. de Preser. avers. Haeret.
• * 1.26

  Non habent haereditatem Petri, qui fidem Petri non habent. Ambr. lib. 1. de poenit. c. 6.
• * 1.27

  Hoc non tam exponen∣dum, quam lugendum est, Quid sanctius aut honorabilius sacer∣dotio? Quid autem nunc de∣spectius sacerdotibus? cur id, nisi, quia vita, nostra dignita∣tem nostram dehonestamus?
• * 1.28

  Omnia a∣nimalia na∣turalibus munimentis providentia coelestis armavit. Homo accepit pro istis miserationis affectum qui plane vocatur humani∣tas, qua nosmet invic••m tueremur. Lactant. de falsa sapientia, lib. 3. cap. 20.
• * 1.29

  Chemnitius.
• * 1.30

  Vera cala∣mitas Deum offenderet & eorum quae ipsi non placent ali∣quid facere. Chrysost.
• * 1.31

  Sicut mu∣lier adjutrix est, sic saepè insidiatrix fit: & sicut portus est conjugium, ita & saepè naufragium parit. Chrys. hom. de li∣bel. Repud.
• * 1.32

  It may be there was some myste∣ry in that of Rahab, to shew that Christ wold not onely save that which was lost, but ho∣nour them also.
• * 1.33

  Sicut cor∣pus Domini semel obla∣tum est in cruce pro debita origi¦nali, sic of∣fertur jugi∣ter pro no∣stris quotidiaenis delictis in altari. Thomas de sacra Altaris.
• * 1.34

  Christi passionem pro ori∣ginali tantū peccato satisfecisse, & actualibus baptis. antecedentibus, missam vero satisfa∣cere pro peccatis baptismum & primam justificationem sequentibus. Catharinus in libro impresso Romae.
• * 1.35

  Nemo laedi∣tur, nisi a se∣ipso. Chrys.
• * 1.36

  Si in Paganorum judiciis regem ter∣restrem testem citare fas non est, utpote majorē & iis qui citant, & iis qui judi∣cant. Cur Deum increatū ad res crea∣tas invocamus, facientes ut Deus ab hominibus contemnatur. Athanasius.
• * 1.37

  Laban tooke an oath of Iacob for his daughters. Gen. 31.
• * 1.38

  Chrysost. de virginit. 52. fine.
• * 1.39

  Zanc de o∣peribus Dei p. 659. b.
• * 1.40

  Gravis quidem res fur, sed non tam gravis quam adul∣ter. Ille e∣nim etsi frigidam, causam habet, tamen ex pauperie necessitatem pretendere potest; hic ve∣ro nulla ipsum cogente necessitate per dementia sola in peccati voragimen corruit. Chry∣sost. Hom. 10. ad pop. Antioch.
• * 1.41

  Ambrose.
• * 1.42

  Chrysostome
• * 1.43

  Socrat. hist. lib. 4. cap. 26. edit. Christopher. p. 672.
• * 1.44

  Post lap∣sum hominis conjugium remedium est quod an∣te lapsum duntaxat of∣ficium fuit. Lombard.
• * 1.45

  Confess. 2. 2. 3.
• * 1.46

  Lege operū dicit Deus, fac quod iu∣beo, lege fi∣dei dicitur Deo, da quod iubes. Aug. de spi∣rit. & lit.
• * 1.47

  Bernard de gratia & lib. Arbit. initio.
• * 1.48

  Nec quivis doctor statim & dator erit boni, quodcunque docuerit. Duo mihi sunt necessaria, docere & juvari. Tu quidem homo rectè consulis ignorantiae, sed (si verum sentit Apostolus) spiritus adjuvat infirmitatem nostram. Rom. 8. Imo vero qui mihi per os tuum ministrat consilium, ipse mihi necesse est ministrat per spiritum tuum adjutorium quo valeant implere quod consulis. Ecce enim ex ejus munere velle adjacet mihi, perficere autem non invenio, nisi qui dedit velle, dot & perficere pro bona voluntate.
• * 1.49

  Vbi ergo sunt merita nostra? aut ubi est spes nostra?
• * 1.50

  O homo in praeceptiono cognosce quid debeas habere, in correptione tuo te vitio non habere: in oratione unde accipias quid vis habere. De cor∣rept. & gratia, c. 3.
• * 1.51

  The permis∣sion argues no simple lawfulnesse.
• * 1.52

  Non est per∣turbatio a∣nimi ejus, sed judicium, quo irroga∣tur poena pec∣cato. Aug.
• * 1.53

  Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non eas faciunt obesse no∣bis, sed sibi. Cont. lit. par. l. 2. c. 1.

  Non periclitor docere ipsas quoque script. sic esse ex Dei voluntate dis∣positas, ut haereticis materiam sub∣ministrat cum legam oportere haere∣ses esse quae sine Scripturis esse non possunt. Tertull. praescript. advers. haeret.
• * 1.54

  Affectus lo∣cutus est & non intelle∣ctus. Bernar. sup. Cirat. ser. 87. A.
• * 1.55

  Irae in deo non est affe∣ctio, sed poena in nos ea vo∣cabulo nomi natur. Chry∣sost.
• * 1.56

  Semper in a∣more cautel∣la est nemò melius dili∣git quam qui maxime ve∣retur offen∣dere. Sal. Ep.
• * 1.57

  As Salvia: Qui satis diligunt non citò offendū∣tur: sed si nō facilè offen∣dunt.
• * 1.58

  As Chry. of man: qui fu∣erit su•• vin∣culis bonus, nunquā erit profectò bo∣nu••: simulac enim vi nul∣la cogitur: li∣ber ipse ad ingentum su∣bito conver∣sus iterum descesset So I of this griefe.
• * 1.59

  Ablatus e∣rat à pecca∣toribus ti∣mor, nè pos∣set esse cau∣tela, And tanta ani∣morum vel potius pecca∣torum caeci∣tas fuit, ut cum absque dubio nullus perire vellet, nullus tamen id ageret ne periret. Sal∣via.
• * 1.60

  As Cyprian de lapsis. Plus imò de∣linquit, qui secundū ho∣minem Deū cogitans, e∣vadere se poe∣nā criminis credit, si non palam crimē admisit suū.
• * 1.61

  Quantò magis hos denotasset Anacharsis imprudentes de prudenti∣bus judican∣tes, quā im∣musicos de musicis. Ter∣tull. Apol. adversus gentes.