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

good to them that love God to them who are the called according to his purpose But who have more enemies then these they make themselves as a prey all hate them Answ When their love and favor shal be better to them then their hatred they favor them and shall doe so but when their hatred is good for them they profit by it are exercised and purged and made fitter for heaven The Lord is the Lord of hosts who thus can make it work They shall build but I will destroy He threatens to overthrow them and all the meanes they have to establish themselves that though they prosper a little by his connivence and suffer them yet they should faile of their hope for he would destroy all they had done All the hopes and endevours of the wicked shall be frustrated and vaine Doctr. so that that which they hoped to establish themselves by shall be their ruine God will destroy it after them by it so here Ps 112.10 The wicked shall melt away his desire shal perish all their studies counsels desires endeavours this hath usually fallen out as Hosea 10.6 Ephraim shall receive shame and Israel shall be ashamed of his owne Counsell No marvell then if we see every day wicked men disappointed of their hopes Vse 1 when they thinke by any unlawfull meanes to build up or edify themselves their names houses or posterity they may happily build a while and prevaile as Babel but it wil be their ruine nay it hath been to many of them by usury and oppression they have got lands and livings they have left them to their babes they have builded houses and called them by their names but in a few successions how they are destroyed and come to others how they hold not herein to the third heire how they have been their destruction who sees not so for ambition many seeking to rise like Haman accusing despising and maligning the people of God have had like ends and destruction above all we may remember as others so this last enterprise of the Papists with joyfull remembrance I pray God with as thankfull hearts and lives how God hath disappointed the hope of our wicked perjured and perfidious Catholiques and Papists who had thought to have built up themselves and to have reestablished all their Idolatrous estates by their bloudy and cruell barbarous and savage attempt yet that they built God hath and none else destroyed and we doubt not but it wil be to their greater ruine among us for howsoever the State hath used too much mildnesse towards them yet they will no doubt upon this lay to their hand and draw forth the sword To admonish a State as ours that it will be in vaine for them Vse 2 to imagin to establish themselves without the Lord by using unlawfull meanes and policy for God will destroy them The danger hath been lively before our eyes upon that connivence of ours and little strength they had gotten what if they should be suffered to grow with us is not that which Pharaoh feared of Israel Exod. 1.10 Come on let us deale wisely with them lest they multiply and it come to passe that when there falleth out any war they joyne also unto our enemies and fight against us and so get them up out of the Land more justly to be feared of these for they never held it lawfull to take away lives of Princes to take up armes against them to depose them because they were Idolatrous and rejected of God But these doe as Simanca in his institutions Tit. 23. sect ij and 13. and Dominicus Bannes in 22. Sum. Tho. quaest 12. Art 2. that subjects are bound to deny obedience to such Soveraignes and to take up armes against them if they have power to doe it for by Heresie he is deprived of all dominion and he expresseth himselfe what is meant if they have power because saith he with great detriment with the danger of life and losse of goods they are not bound to take armes against them or to exempt themselves from obedience if they be not in danger of a mortall sin that is of falling from the catholique faith and therefore it follows that the faithfull of England and Saxony are to be excused who do not exempt themselves from the power of their Princes neither take up armes against them because they have not power to make their wars against their Princes and they are incident to great perils if they stirre By which it is apparent that they waite but till they have strength if their secret plots bee thus frustrated So that he which will speake for favour to be shewed towards them he is either ignorant of this or else he is a secret enemy to the State in plaine reason besides the judgments of God who will overthrow when men thinke thus to build But I will destroy it The Lord takes this to himselfe to overturne all their buildings and destroy their strength and their kingdome It is the Lord Doctr. that as he plants so puls up Kingdomes Nations and men that casts out and brings in that sets up and puls downe that make and destroyes states publique or private at his pleasure they are all in his hand and done by him and fall not out by any fortune or by an ordinary revolution and vicissitude of things or yet from men though they be the meanes but this evill is of the Lord as here so Micha 2.4 Jer. 18.6 7. O house of Israel cannot I doe with you as this Potter sayth the Lord behold as the clay in the Potters hand so are yee in my hand O house of Israel Dan. 2.21 He changeth the times and seasons he removeth Kings and setteth up Kings he giveth wisedome to the wise and knowledge to them that know understanding Luk. 1.52 He hath put down the Mighty from their seats and exalted them of low degree Because he is absolute Lord over all Reas 1 all the kingdomes of the Earth are not Satans as he falsely affirmed Math. 4. but the Lords Psal 24.1 The earth is the Lords yea 1 Sam. 2.8 The pillars of the earth are the Lords and he hath set the world upon them Because the smallest things are not without Reas 2 but by his power and providence In omnibus quaedam dispositio divina ordinat quaedam potentia divina sustinet quaedam sententia divina judicat the falling of a sparrow the putting downe of one mans estate and from his estate Psal 75.6 7. in all these a certaine divine disposition orders divine power susteines divine sentence judges Because it happens unto them Reas 3 then onely when they have defiled the land and defied the Lord and as it were set up sin and Satan against his will and word This may teach us when we see kingdomes overturned Vse 1 and wars raised whereto to impute it what to make the cause of it vid. Mich. 1.15 I will bring an heire unto thee O inhabitant

as they think God will deale farre better with them than the other If he care for servants more for sonnes so to think he will no lesse spare them than servants because they thinke he loves them his judgments then must they especially look upon and consider As children are specially affected with their fathers anger when it is but against servants or others then they feare and tremble seeke to please him and to avoid such things by which he is provoked especially when there is any good nature in them at all so ought they that as it is written of the Lion that he trembles to see a Dog beaten before him so if they have any alliance to the Lion of the Tribe of Judah they must see and feare feare and flee when the wicked are smitten more when it is upon his owne who are in the Church and of the Church as David Psal 119.120 My flesh trembleth for feare of thee and I am affraid of thy judgments And 2 Sam. 6.9 And David was affraid of the Lord that day and said How shall the Arke of the Lord come to me And Act. 5.5 11. And Ananias hearing these words fell downe and gave up the Ghost and great feare came on all them that heard these things And great feare came upon all the Church and upon as many as heard those things not on as many as take no notice of the judgments of God at all as not of other of his workes but as they thinke all things fall out by naturall course or common skill and providing and fore-cast of men for good so they thinke for evill and as they are not affected with Gods blessings to love him because they are common so not with his judgments but onely when they feele them Your eyes shall see it Edom hated Israel enemy unto her whose destruction as they sought and had rejoyced at so Israel would have beene glad to have seene Edom's and for feare was ready to faint as if they should never see it The Lord descends to her infirmity and assures her she shall see it The Lord he often descends to the infirmities of his Doctr. to let them see their desires upon their enemies and to see their destruction as here so Psal 37.8 9.10 Cease from anger and forsake wrath fret not thy selfe in any wise to doe evill for evill-doers shall be cut off but those that waite upon the Lord they shall inherit the earth for yet a litle while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be Psal 59.10 The God of my mercy shall prevent me God shall let me see my desire upon mine enemies And Psal 54.7 For he hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies Israel saw Egypts ruine the Jewes Hamans and their enemies Daniel his accusers Dan. 6. Peter Herods Act. 12. Because he might strengthen and confirme the weake faith of his children Reas 1 which would often stagger in this kind without these stayes as the best have done upon the sight of the prosperity of the wicked as Davids Psal 37. and their suffering at their hands Therefore God deales with them as Parents with their children when they are not able to goe alone and of themselves they have tressels and formes to goe along by so God affords these helps Because he would asswage and appease their impatient minds that can hardly be perswaded God is appeased towards them Reas 2 and at one with them after he had scourged and afflicted them by the hand of the wicked till they see his hand turned upon the wicked the rather because God saith Psal 81.13.14 O that my people had hearkened unto me and Israel had walked in my waies I should soone have subdued their enemies and turned my hand against their adversaries As then a father to shew his child he is friends with him againe is content to throw the rod into the fire and to burne it before his eyes and face so God to shew him pacified againe towards his people is content in their sight to plague those he hath punished them by before But this must be understood not as a thing that God alwayes doth but as it is said of signes that he gave some though not many and usuall lest men should depend on them and be out of heart when they want them yet some for the confirming of the feeble and converting of the unbeleevers so he doth not alwayes shew them the confusion of the wicked their enemies in this life because he would not have them to looke for it and to inure them to goe without a stay and to swim as it were without helpe without blathers and yet sometimes lest they should faint when they see the rod of the wicked rest upon the lot of the righteous and never turne againe upon their oppressors but if ever he deny it he gives them another prop to assure them they shall see it though not now when they shall judge with him the world and Angels To admonish the wicked enemies of Gods people Vse 1 if they would take notice of it that oppose themselves and persecute the people of God to give over in time and not to doe it with such despight and malice as usually they doe lest God comfort his servants in their confusion and recompence unto them that they have done unto the Church and measure to them as they have meted and having beene fire to them that is to purge them he extinguish them for though they have them never so sure as they suppose in their clutches yet God can free them as a bird out of the snare of the Fowler and take them in their net they thought to have taken others his people in who would have believed it at least Haman himselfe would never have given credit to it that Mordecai should ever have seene him hang upon the tree that he had prepared in his owne house for Mordecai or that the Jewes that he had enclosed by vertue of the Kings Letters as Deere in a toyle should ever have had their will upon his house and see that end of his sonnes that after they came unto yet so it was a thing so unlikely God brought to passe even he 2 Pet. 2.9 He knows how to deliver his out of trouble yea and how to lay trouble upon those that trouble them to the refreshing and comfort of his who would have believed at least not our Nobles Knights and Esquires with their dependants who are now forth comming with hundreths more of the said associates If the day before it had beene told them that the Church and people of God should have seene them in hold and see them come to their just reward to the ruine of themselves and their houses when they intended all their destructions and to have subverted Church and Common-wealth Or if it had beene told the Pope at Rome whence this

Antioch whereas God conferres benefits on us he is content to doe it privately yet wee will never worship God but before witnesses and for ostentation sake saith Saint Chrysostome Hezekiah turned himselfe to the wall and prayed A comfort for all those who by any occasion may be excluded from the publique assemblies and places of Gods worship Vse 3 whether unjustly excommunicated or cast out of the Church as he was that was cast out Joh. 9. or otherwise hindered by the violence of man or the hand of God yet wheresoever he be in every place may he worship God and God will respect and accept that worship from him He that found out the once blind now seeingman though cast out will be found when he is sought though out of the Temple and Church he that was found of Hezekiah in his bed of Paul and Silas in the prison of Jonas in the Whales belly of Paul upon the Sea and in every place where they held up pure hands unto him he is the same still and will be found of them that seeke him aright every where Princes have their times and places out of which if they be taken and petitions put up they that doe so offend and for favour carry displeasure Sometime they are like to Ahashnerosh Ester 4.11 sometime as Darius Dan. 6.7 8. but God is ever ready to heare Incense shall be offered and a pure offering The matter of this worship The Papists affirme that by this can be understood nothing else but the most holy sacrifice of the body and blood of Christ offered in every place in the sacrifice of the Masse we understand it of spirituall sacrifices not reall whether is most probable we must enquire They to overthrow ours and to establish their owne say Object 1 Bellarm. The word used for offering Mincha signifies an externall sacrifice which was made of Oyle and Incense and so no spirituall sacrifice To this I answer Answ 1 that then it cannot be the sacrifice of the Masse which consisteth not of any such things but of the formes of Bread and Wine Againe it is false which they say Answ 2 for it is used for spirituall sacrifice Psal 141.2 But secondly spirituall sacrifices were amongst the Jews Object 2 and he speaketh of a sacrifice which was not amongst them therefore it must be understood of the Masse for he speaketh of a new sacrifice It is answered here is never a word of a new Sacrifice Answ but of a pure one Not making the opposition betwixt new and old as if they in the old Testament had never used these sacrifices spoken of but that they did not so frequently neither relyed upon them somuch as upon their externall outward sacrifices But the opposition is betwixt the Leviticall sacrifices which were offered in one only place for which God was offended that they were so corruptly offered and the cleane sacrifices among the Gentiles Thirdly Object It is called a pure sacrifice Now that cannot bee of spirituall sacrifices when ye say all the works of the godly are imperfect and impure as a menstruous cloth and only the sacrifice of the Masse is pure To this is answered Answ That the worship of God performed according to his word and will in it selfe is pure and though there be many infirmities and spots in the faithfull and in their manner of offering of them yet because they offer up spirituall sacrifice by Jesus Christ who by his bloud hath purged his Church that he might make it without spot and so their sacrifices they are pure Hebr. 13.15 1 Pet. 2.5 And as for their Masse it is most impure and to have it pure they require the devoute and religious intention of the Priest which being wanting makes it impure But that this cannot be understood of the Masse and the sacrifice in it is thus proved we would demand of them whether they take these words properly or figuratively If properly then this place must needs be understood of legall worship and so doth not pertaine to the new Testament yea then must they offer incense in the Masse as well as bread If figuratively then is the Masse a Metaphoricall and figurative sacrifice and not a true reall and outward sacrifice as they say it is But if they will take the first metaphorically and the latter properly besides the monstrous absurdity of it see what follows the word signifies a sacrifice made of flowre oyle and incense a breaden sacrifice Levit. 2.1 then overthrow they their transubstantiation for if they offer bread it is not his body finally that this cannot be understood of the sacrifice of the Masse is apparent from circumstance of place and person for this may be offered every where that not but upon an Altar only This by all the Gentiles that by Priests only By this then we understand onely spirituall sacrifices of the new Testament as it is usuall with the Prophets to set them out by the names of the sacrifices of the old Testament that they might more familiarly shew to them of this age that the Gentiles are called to the true religion Incense shall be offered He sheweth that the Gentiles called and converted unto God will worship him Those who are effectually called Doctrine and truly converted unto God must and will worship him be carefull and zealous of his worship and service Isaiah 27.13 In that day also shall the great trumpe be blowen and they shall come which perished in the land of Ashur And they that were chased into the land of Aegypt and they shall worship the Lord in the holy mount at Jerusalem Isaiah 2.3 1 Pet. 2.9 see it practised 2 Kings 5.17 Moreover Naaman said shall there not be given to thy servant two mules load of this earth for thy servant will henceforth offer neither burnt sacrifice nor offering unto any other God save unto the Lord. Acts. 12.41 42. Because this is the end of their calling and conversion Reas Luke 1.73 now every thing tends to his proper end and is carried to it by nature as a stone is to his Center and fire to his sphere Hence we may gather why so many and the most Vse 1 are so little carefull for the service and worship of God being either neglecters or contemners of it they are men uncalled unconverted called they are by the sound of the word Math. 22. but not effectually called and converted and therefore no marvell if they worship him not neither be carefull for his service when they are forward enough for dutyes to men yea and by this may we judge them not to be called when every thing else hath his time and they are carefull and diligent about the duties of civill honesty and the workes of their worldly callings and can find no time for the service of God and his worship and think every houre or minute too much that is spent in offering up incense to the Lord Their calling in week the day will not

and but they two and so hence we have a doctrine which is the description of marriage Marriage is a lawfull conjunction of one man and one woman Doctrine that they two may be one flesh There are many sorts of conjunctions but what conjunction this is that which followes expresseth But that marriage is a lawfull conjunction of two thus to be made one is manifest as here so Gen. 2.24 He shall cleave to his wife which is meant of a carnall conjunction and copulation whereby they are as it were incarnated one to another That as Eve was flesh really of the flesh of Adam so she was given to him by marriage that she might againe be one and the same flesh with him by a holy conjunction of their bodies Hence followes it in the same place They shall be one flesh And this Chapter explaines 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 conjunction we understand not that onely which is after the consummation 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 marrimoniall conjunction as we commonly receive the marriage to have been betwixt Mary and Ioseph but also that voluntary and free covenant which is passed betwixt them by which the man hath power over the body of the woman and so è contra he is become her head and she subject to him as the body to the head as the Apostle speaks 1 Cor. 7. Because God would have a holy seed Reason 1 and the propagation of his Church which that it might be he requires a conjunction and a lawfull one and but of these two For howsoever it was increased by other conjunctions of one with many yet that was Gods indulgence to them and his over-ruling providence which brings light out of darknesse and makes good of evill Because he Reason 2 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 Because he that committed adultery Reason 3 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 This serves for that end the Prophet speaketh it Vse 1 it condemnes Polygamie for if marriage be a conjunction of two how can it be of moe Zane de operibus Dei p. 659. b. 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 This condemnes all divorces Vse 2 which are not done and made for adultery but for other vain and slight causes such as for the hardnesse of the peoples hearts and which in compassion to the weaknesse of the women Moses permitted to the Jewes for when God hath said they shall be one they make them two as if his law were not perpetuall And when as Christ hath said Those whom God hath joyned may no man sever they take upon them to sever and dissolve themselves at their pleasure The decrees of the Medes and Persians were not to be broken no not by the Kings themselves much lesse could any subject do it But these decrees are far surer But such men are grossely impudent as take upon them to dissolve if not to give her a bill of divorce so put her away yet many send them home to their friends and separate themselves from them and live very reproachfully This condemneth all adultery all adulterers Vse 3 as they who doe divide that which God hath joyned more neere then any bond of nature can make for it is to be preferred before that which is betwixt children and parents when as both of them must forsake father and mother and cleave one to another yea their owne children that they may remaine one For seeing God hath made him one with his wife by his owne consent and he joyning himselfe to a harlot maketh himselfe one body with her as the Apostle Now one body cannot be two bodies therefore an adulterer cannot be one body with an harlot and at the same time one body with his wife but joyning to her he doth what is in him cut himselfe off from this and so they are no longer one but two And so as he dealeth injuriously with her taking from her that is hers for he is not his owne she having power over his body as he of hers 1 Cor. 7.4 So he dealeth impiously against God who hath joyned them and said they shall be one If he offend that puts away his wife for no just cause what doth he that cuts himselfe 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 * Gravis quidem res fur sed non tam gravis quam adulter Ille enim etsi frigidam causam habet tamen ex pauperie necessitatem tretendere potest hic vero nulla ipsum cogente necessitate per dementia sola in peccati voragimen corruit Chrysost Hom. 10. ad pop Antioch 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 women 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

Idolatry is accounted adultery an Idol a harlot an Idolater an Adulterer passim in Scripturis Now as one saith Reason 3 non minor superstitionis quā libidinis impetus adrapiendos homines Men are as mad upon an Idol as upon a harlot and as they will spend all to satisfie their lust so to follow their superstition This may serve to reject Vse 1 and justly the suite of our Papists for favour and forbearance upon this ground because of the great cost which their ancestors they say have bestowed upon this land in building of Schooles Colledges and Hospitalls and endowed them with rich possessions D Bishop prefat they must first presuppose and indeed prove that it is the truth which they professe and that theirs is the true religion else may any idolater in the world make the same reason for himselfe and so may an adulterer plead for favour because he hath been at such cost charges with his harlot and endowed her and hers with such great riches but if not the one why the other why might not the Canaanites by the same reason have pleaded for favour from the Israelites Deuter. 6.10.11 Yet it was not any motive to bring favour unto them nay for all that they were commanded to destroy them And can the Church have a better guide and Christian common-wealthes a better example But it may be that they suppose that this should prove that their superstition is true religion because they thus decked it bestowed infinite cost otherwise upon it By the same reason may any idolater in the world plead that it is the truth and the true worship of God seeing their bounty towards their false Gods hath beene equall in most things and superiour in divers to this of theirs yea by this reason might many a harlot plead against the lawfull and just wife that she was not so but her self because she lives in the house is maintained daintily gorgeously when the other is excluded and shut out in poverty and misery but if not this why that but in all this I grant them but that which may easily be proved to the contrary that our ancestors in the first institution of these things did not intend the Popish faith and relition Then is it not to be wondred at Vse 2 if we see the great liberality of our superstitious Papists towards their superstitions and idolatry for it hath beene so with all idolaters whatsoever and no reason but it should be so with this which is more naturall and fitting the humours and corruption of nature then any other superstition in the word And as some say to Manna that it fitted and was tastfull to every pallate according to the humour of it so may we more certainely say of this as hath beene divers times shewed that it is fitting to the ambitious covetous voluptuous licentious and every one of what affection soever is it any marvaile then though men be marveilous liberall when as every man that hath it cares not what he bestowes upon his humour besides their doctrine of merits hath brought them in no small gaine specially from men who lie a dying who to inrich them though they laboured all their life to inrich their wife and children yet care not how poore they leave them then because they are so taught that by such meanes they may redeeme their soule and satisfie for many things they else might suffer what will not a man give to save his life when he is upon the gallowes more in this Yet ye have spoyled me Their fact and offence in the relation and comparison which standes thus they that is idolaters will not spoyle but they will cleave fast unto their Gods and be very devout yet ye have not done so to me Idolaters often cleave faster Doctrine and are more devout to their Idols and their worship then they who professe the truth cleave or are devoted to the Lord. It should teach us in that to imitate them lest they rise up in judgement and condemne us Vse Let it be our resolution as it is in Mic. 4.5 For all people will walke every one in the name of his God and we will walke in the name of the Lord our God for ever and ever Have ye Upon whom I have bestowed many and great things yet have ye spoiled me and so makes their sinne the greater They who have received more from God then others Doctr. if they contemne and injure him and take from him his due or any such like they offend more then the rest vide Cap. 1.12 but ye have polluted it Spoiled me They tooke away and with-held the maintainance of his Ministers who were the instruments and meanes of his worship therefore he accounts himselfe to be injured and spoiled Hence a generall doctrine The injury contempt and abuse committed against the meanes of Gods worship is held to be done against God himselfe Doctr. Thus God takes this done to his Ministers vide cap. 1.7 The table of the Lord is not to be regarded In tithes and offerings This is that wherein they had offended and God complaines he was spoiled because the portion of their goods which was due to him they had kept from his house and Ministers It is a sacrilegious and impious thing Doctrine for men to with-hold or withdraw the maintenance of the Ministers So much the Prophet affirmeth here so much all those places prove which command such things to be given to the Ministers As Num. 18.21 For behold I have given the children of Levil all the tenth in Israel for an inheritance for their servie which they serve in the Tabernacle of the congregation Deuter. 12.19 Beware that tho for sake not the Levite as long as thou livest upon the earth And 14.27 Nehem. 13.10.11 And I perceive that the portions of the Levites had not beene given and that every one was fled to his land even the Levites and singers that executed the worke Then reproved I the Rulers and said why is the house of God forsaken and I assembled them and set them in their place Luke 18.12 1 Cor. 9.7.9.10.11.13.14 Gal. 6.6 1 Tim. 5.17.18 Because this is to rob and spoile God Reason 1 as it is here affirmed and proved by that where the Ministers maintenance being tithes is called the Lords holy to the Lord Lev. 27.30 Also all the tith of the Land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. Things are said to be the Lords either by a common duty as it were the homage that all creatures owe unto the Lord as their Creator or in respect of his rule governement of them for this all things are his both good and bad of which that is Psal 24.1 The earth is the Lord and all that therein is the world and they that dwell therein Or in respect of a propriety and immediate right he hath in them and so

them we are now lesse fortunate then in former times because we suffer the Christians and because we do not with that religion and devotion worship Iupiter and other of the Gods as we did before therefore are the Gods angry with us so the Papists from a temporal felicity measure piety and gather that God doth favour them because he gives them these outward things by it would condemne us and al other Churches But if the Heathen reasoned absurdly they conclude not well but very impudently but if the conclusion would follow it would be on our sides rather then theirs who have for these 48. yeares not been inferiour to any Kingdome in the world for peace plenty and prosperity and specially when we have beene most severe not in persecuting but correcting of their impieties Idolatries For projustitiâ persequentes persecutores sunt propter flagitium correctores August contra lit Petil. lib. 21. ca. 84. And for victory in warre which is the principallest they stand of we have given them more foiles then ever they us and have often carried the day and triumph both by sea and land blessed be our God for it Therefore must they let this argument this weapon goe or else we will sheath it in their owne sides If this be a blessing Vse 3 then have we cause to stirre up our selves and soules to God to give him thankes for that he hath performed to us which he promised to this land and people that we have had such peace plenty and prosperity as we have beene accounted of all blessed and happy and of our enemies mightily maligned and envied That we use that of August de Civit. D. l. 1. c 7. Quisquis non videt caecus quisquis nec laudat ingratus quisquis laudanti reluctatis in sanus est And yet seeing it is no perpetuall blessing but such as the Church is often deprived of and hath beene let us see we walke worthy of it lest he pull us downe as low as he lifted us up high and make us as vile as he hath made us honourable As he did divers times with his people Deuter. 29.22.24.25 which was then and shall be when they are worse and walke unworthy of this and we be as Salvian ad Catholicum Ecclesiam lib. 1. * Ac sic nescio quomodo c. I know not how but thy felicity flights against thy selfe so much as thou art encreased in people thou art almost as much encreast in vices by how much thou hast more abounded thou hast lost in discipline and thy prosperity hath brought with it a great encrease of evills for the professors of the faith being multiplyed the faith it selfe is lessened and her children encreasing the mother is sicke and thou O Church of God! art made weaker by thy fruitfulnesse and the more children the lesse strength for thou hast spread through the whole world the professors of thy religious name but not having the power of religion as if thou wert rich in men poore in faith wealthy in multitude needy in devotion enlarged in body strengthned in spirit c. VERS XIII Your words have been stout against me saith the Lord yet yee say What have we spoken against thee Your wards have been slout against me Your words have been stout against me faith the Lord of Hosts The Prophet proceedeth to reprove this people of another sinne and to expostulate the thing with them The sinne of it is the denying of Gods providence both over the evill and good not punishing the one and not providing for the other This people afflicted of God with penury and want for other of their sinnes but especially for spoiling God his Levits and Church they thought and spoke blasphemously against God but accusing his providence as not regarding those who worship and professe him but such as dishonoured him and were wicked and never would they accuse themselves of their sinnes which is that he saith their words have been great against him they spoke hard and odious things of him as the words following shew that these were they Yet yee say What have we spoken against thee They answer for themselves not denying simply that they had spoken any such thing but putting God to his proofe as thinking that he did not know nor understand as those who had oftentimes said among themselves that God regarded not the things here below neither tooke notice of what men did Therefore this question of theirs tendeth not to any deniall of the deed but to the tempting of God For if hee could not or did not answer directly and shew them what they had said then would they conclude as before they had that he did not regard nor understand the things that were said and done by men which if he did then could he tell in particular what words they had spoken against him and not thus insist in the generall Your words have been stout Observe Doctrine God takes notice of the words of men as well as their actions and will reprove them for them and call them to an account and judge them Jam. 2.12 Your words have been stout against me They deny the providence of God and his wise disposing of things upon earth among men as the verses following shew and so are accused to have spoken against God himselfe though they have not denied him or blasphemed him They who deny the providence of God Doctrine and his governing of things here below do speak proudly and wickedly against God specially if they deny his providence and government in disposing the states and affaires of men This is the sinne these are chalenged withall Such was that which we have Psal 73.11 And they say How doth Bod know it or is there knowledge in the most High If it be referred to the tenth verse it is the infirmitie of Gods people if to the ninth it is the pride of the wicked In either it is a sinne against God And that Psal 94.4.5.6.7 They prate and speake fiercely all the workers of iniquitie vaunt themselves they smite downe thy people O Lord and trouble thine heritage they slay the widow and the stranger and murther the fatherlesse yet they say The Lord shall not see neither will the God of I cob regard it Such were they Zeph. 1.12 And at that time will I search Jerusalem with lights and visit the men that are frozen in their dregges and say in their hearts The Lord will neither do good nor do evill Job 22.13.14 But thou sayest How should God know Can he judge through the darke cloud The clouds hide him that he cannot see and hee walketh in the circle of heaven Ezek. 9.9 Then said he unto me the iniquity of the house of Israel and Judah is exceeding great so that the land is full of bloud and the citie full of corrupt judgement For they say The Lord hath forsaken the earth and the Lord seeth us not Because God doth chalenge these things unto himselfe

Reason 1 the Scripture giveth it unto him Isai 45.6.7 Prov. 15.3 The eyes of the Lord in every place behold the evill and the good Psal 28.18.19 34.15.16 Then without sinne this cannot be denied which were to give God and his Truth the lie Because by denying this they deny the wisedome the power Reason 2 and the goodnesse of God for seeing God hath created the world and all things specially men how should he be wise if he knew not how omnipotent if he could not how good if hee would not regard and governe the things and men he had made For who would account him a good father of a family who when he can and knowes well how to governe and dispose of the children he hath begotten and of the house he hath erected and his whole family yet will not but neglects them And when they deny this of God do they not deny his goodnesse Then have we many proud speakers Vse 1 many that utter stout words against the Lord for we have many and too many who deny the providence of God some in one thing some in another some after one manner some after another some deny any providence at all some affirme it only to be in heavenly things some if in earthly things then but in great matters and about the greatest creatures not the smallest If in man for the generall not in the particular actions and affaires of men These are all speakers against God when the Word and Reason witnesseth of him that his providence is over all these as in generall Psal 113.5.6 in great things Prov. 16.9.21.1 in particular actions Jerem. 10.23 Acts 17.28 in smaller Job 38.3 Matth. 6.26.28 and 10.50 and many other of the like kinde beside reason as that the world doth so long continue that the heavens still keep their certaine and perpetuall motion that there are interchanging of things and as the day succeeding of the night and the winter of the summer that the earth being founded upon the waters compassed about with it and yet it neither sinketh nor is over-flowed will not all these prove his providence specially when they are created of nothing when many things are compounded of contraries and by a naturall enmitie seeke the ruine and would wrack one another For they must needs be preserved of some other but of none but God for who else is able to sustain to rule and govern so great a masse and so infinite creatures but an infinite power To deny them this is to speake against God himselfe of which all these are guilty either out of the dulnesse of their braines as being not able to comprehend greater things then are before their eyes and which may be groped and felt or else out of the wickednesse and corruption of their hearts who living wickedly and filthily lest the continuall remembrance of this should vex and disquiet them and the perpetuall feare of punishment torment them they frame this comfort to themselves As children when they have offended could wish and desire they had neither a Father at home nor a Master at Schoole and these perswade them so it is with themselves Vse 2 This may teach men to take heed how they deny or call into question the providence of God lest they be found fighters and speakers against God and that proudly and contemptuously For what if they cannot see God how he doth it yet seeing they see it is done and the world and all things in it governed after a marvellous manner they ought to beleeve it is so If a man shall see a ship come sailing into the haven or standing upon the shore see it go along upon the sea and often sailing prosperously in the midst of great tempests though he see never a Mariner never a Master and Pilot yet he doubts not but he is there Or as Gregory Nazi anzen If thou heare a Harp sound of divers strings and all keep one harmony thou wilt conceive of one that strikes them though thou see him not so in the government of the world Yea when they cannot see the reason of things that are done yet men ought to admire the wisedome of God As in States men do give more to the wisedome of those which hold and sit at the sterne and governe the State that they thinke well of things done and projected though they see not the reason nay when their reason is contrary Finally well and with good reason may they imagine that if a Father will governe his house and a King will not forsake his kingdome God will much more governe the world and not forsake it And if a ship though well built and strong as Chry sostom cannot be preserved in the sea without a governour no not a day in the middest of the waves nor the body separated from the soule how should this be All which may keep us from denying the providence of God and so speaking against God VERS XIV Ye have said it is in vaine to serve God and what profit is it that we have kept his commandement and that we walked humbly before the Lord of hosts YEE have said it is in vaine to serve God The Prophets replication in the person of God shewing them wherein they had prophanely and impiously spoken against God and this their impiety consisted herein that they said it was a needlesse and fruitlesse thing to serve the Lord that a mans labour should be in vaine that should busie himselfe about it and restraine himselfe of other things of his pleasure and profit and they affirme it to be a needlesse worke both in respect of God who was to be worshipped and in respect of those who should worship him for the first some understand these words i. God is farre above man neither hath commerce with him if he have yet God hath no need of these things which men possesse neither doth he desire he is not affected nor bettered by the worship of men Then is it in vaine and foolish for men to bestow their paines and labours in those things which never helpe nor profit him they doe them for Now these things profit not God therefore they are vaine in respect of him And what profit is it that we have kept his commandements Their second proofe they have in speaking thus against God because it is not profitable to men who worship and serve him and first they deny it any waies profitable to do the good God hath cōmanded and that there is not with him any reward for well doing And secondly that it is as little profitable to abstaine from evill and that we have walked humbly before him which is as I take it not to be understood of that humiliation which is in repentance as some thinke but as some others it describeth one who having piety and the feare of God before his eies neither hurteth any man and being hurt of others doth not violently revenge himselfe but rather suffereth all things

third person is the Instrument and by his hand that is by his worke and ministery some thinke it is said rather by the hand than the mouth to shew how uncorruptly hee delivered this and not by the mouth because the mind and mouth are more apt to corrupt a message than the hand which carrieth sealed letters But without opposition I take it to be the phrase of the Scripture to note the Ministery of him and others as 1 Sam. 11.7 and 28.17 The Lord hath done as he hath spoke by my hand Malachy signifies my Messenger or my Angell whence riseth the errour of Origen as Hieronimus in hunc locum that an Angell came and tooke the shape of man and delivered this But Hierome shews that the nature of a person is not to be taken notice of from the notation or Etymologie of his name for then whereas Hoseah signifies a Saviour and Joel the Lord God these should not be men but Angels or the Lord or the Saviour of the world which if it follows not then not this But whether he was Mordecai as some thinke or Ezra as most it is not certaine the conjectures of men for the latter are probable but easily answered It is safer to content our selves with that which is revealed than rashly or slenderly to affirme any thing in so weighty matters especially when it is not so needfull that we should enquire into it whether hee had his name from his birth or circumcision or it is a name of office it is not knowne It hath ever beene thought a vaine curiosity to make enquiry for the Messengers name and title when the message is most certaine Judg. 13.18 as here it is by the testimony of the New Testament There were in the Church three sorts of Prophets some that were to be perpetually in it and to exercise a perpetuall office to answer men when they enquir'd of them after the custome of time and manner as Samuel Hosea Elisha Some for a time both for this and also to stand up in Gods person for some particular thing to fore-tell it which being done they ended their office as Amos who prophesied for two yeares before the Earthquake Thirdly some who were onely once to prophesie and fore-tell things which done their office ceased as Jonah to the Ninevites Abdias to the Edomites and of this sort is our Prophet God in revealing his will and publishing of his heavenly riches Doctrine the mysteries of Christ and his Salvation hath and doth ordinarily use the ministery of Man ordinarily I say because at some time he hath used Angels to some particular and upon extraordinary occasions yet never ordinarily and generally in an ordinary established Church but alwayes the ministery of men which thing is witnessed by the testimony of all times and all Churches as well in the Stories of the Scriptures as other Prophets Priests Apostles Ministers How often that in the Old Testament I rose up earely and sent my Prophets In the New as they were men imployed under Christ Ephes 4.8 We have this treasure in earthen vessels 2 Cor. 4.7 and we are Embassadors for Christ 2 Cor. 5.20 Because Angels presence would have beene fearefull Reas 1 as Luke 1.12 and so unprofitable their Ministery for things would have passed away as they heard it for feare breeds such a lassitude in the joynts that man lets that goe he seemed to hold so of the mind To honour the nature of man for if to be mans Reas 2 much more Gods Embassadour He could have done all by an Angell Poterat utique per Angelum omnia fieri sed abjecta esset humana conditio si per homines hominibus Verbum suum administrare nolle videretur Aug. De doctr Christiana lib. 1. praefat but the humane condition had beene vilified if he had seem'd not to administer his Word by men unto men Because the message rather than the messengers should be regarded Reas 3 and if any thing be effected it might be given to the power of God and not the meanes If hee had not sent it in earthen vessels but by some glorious Angell they would have left the thing and have worshipped the person Revel 22.8 or if any thing had beene wrought they would have attributed it to the power of the meanes not to God but that they should not he thus disposed 2 Cor. 4.7 This ought to be matter of encouragement to the Ministers of God that their labour in preaching Vse 1 and performing the worke of their Ministery be not tedious unto them when it is so thanklesse an office unto man and the more they labour in it the lesse they partake of their double honour 1 Tim. 5.17 nay full of contempt and as Jeremy 20.7 8. yet they serving the Lord in their Ministery he vouchsafing them that honour ought to swallow up all these knowing that we are not to be ashamed of the Gospell of Christ because it is the power of God to salvation Rom. 1.16 and whosoever shall finde it and receive it by them to beleeve beautifull shall their feet be unto them though others charge them as Pharaoh did Moses that they see their face no more But if none will yet he will not suffer them to goe unregarded because he hath set them on worke they are his Ministers as Esay 49.4 5. I said I have laboured in vaine I have spent my strength for nought yet surely my worke or my reward is with my God And though Israel be not gathered yet shall I be glorious in the eyes of the Lord. To teach men not to be offended Vse 2 or basely to accompt of the ministery of the Word and the mysteries of Salvation because they are brought unto them in such earthen vessels by so weake meanes for it is the worke and word of the Lord howsoever by the ministery of man weake and base Was it that he wanted glorious Angels that he used not them he had thousand thousands of them but for mans infirmity Was it that he had no power over the Kings and Nobles of the Earth that hee imployed not them if he had spoken the word they could not have resisted He that had David a Prophet and Solomon a Preacher though not ordinary could have made them and other Princes ordinary Preachers and Ministers but their greatnesse would have obscured his power Why then hath he chosen meane men That the basenesse and meane condition of the person might give place to his glory that men might not dote on the person but delight in the ministery and message therefore as Princes shut up their treasures not in goodly and sumptuous chests but in caskets of no price and of base matter to deceive the theefe and to convay it whither they would have it so God these to lay a stumbling blocke to the reprobate but as many as are called and chosen to make it the power of God and the wisdome of God to them * Nihil

the Cities and habitations of them are destroyed Which thing as it is true and wee doubt not in part the meaning of this place yet not the whole because the Lord aimes not so much to set out his hatred to Esau and his posterity as his love to Jacob and his therefore there must needs be somewhat more in it that is the dissimilitude or dislike effect to shew his love to them which riseth thus Those whom I love I keepe them in their countrey and suffer them not to be led captive yet if for correction I suffer the enemy so farre to prevaile I doe againe reduce them into their owne countrey and give them their owne land and the comforts of it On the contrary those whom I hate those for their sinnes I cast into banishment and never bring home againe but let their land to be a dwelling for beasts Dragons and such like Now the former I have done to you who are Jacobs posterity and the latter to Esaus now contrary effects have contrary causes So then as they may see in them my hatred so in your selves ye may apprehend my love who are now at home in your owne Land and Countrey and enjoy your comforts in your Countrey This then apparently shews his hatred to Esaus posterity as in spirituall things the Apostle being interpreter Rom. 9. so here in temporall things and closely and by comparison his love to Jacobs seed and to this people The first onely to the children of promise but this to all even the whole seed and not they onely which were blessed in Isaac Exile and banishment when it falls to a man or multitude Doctrine to a family or a whole nation it is a signe and a proofe of the wrath and displeasure of the anger and hatred of God So is it here made and proved because God threatneth by his Prophet usually that which men threaten and menace when they are angry that proves their anger when it is effected Deut. 28.41 64 68. Thou shalt beget sonnes and daughters but thou shalt not enjoy them for they shall goe into captivity And the Lord shall scatter thee among all people from the one end of the earth even to the other and there thou shalt serve other gods which neither thou nor thy fathers have knowne even wood and stone And the Lord shall bring thee into Aegypt againe with ships by the way whereof I spake unto thee thou shalt see it no more againe and there ye shall be sold unto your enemies for bond-men and bond-women and no man shal buy you Going into captivity scattering and serving the enemy are threatned as tokens of wrath Mic. 1.15 and 2.4 2 Chro. 36.16 17. Because it is a judgment of God upon whomsoever Reas 1 now the judgment of God shews his wrath and displeasure Because it is a blessing and so a token of the favour of God Reas 2 to have houses or lands and so to enjoy them Many are banished and cast into exile for Christ and the profession of his truth Ergo. Object It is true Sol. that as among the Grecians they had an Ostracismus a Law to banish every one that excelled other in riches or in honour or favour or eloquence and wisedome yea in their outward justice As Aristides was banished Athens by the voyces of all even a rustick who knew him not by face but because they called him just so falls it out in the world and in the kingdomes of it that they doe expell those who professe Christ and piety but that is nothing against this First for that which Justine Martyr saith Epist ad Diognetum de Christianis Omnis peregrina regio patria est eorum omnis patria est peregrina Every forreigne Countrey is their home and at home they are strangers and so they not banished wheresoever Againe because this comes onely from the malice and displeasure of men and is a favour of God that they are enabled to part with all for his sake as Act. 5.41 so wee may rejoyce if we be counted worthy to be exiles for his name but this here spoken of comes both from the wrath and displeasure of God and man Further as Causa non poena the cause not the punishment makes a Martyr Salvian Ex duobus lethalibus malis levius ut reor est captivitatem corporis Christiani quàm captivitatem animae sustinere So Salvian speaketh of a double captivity or of two sorts of captives one who are extrinsecus carne captives outwardly in the body others intus mente captivi inwardly in their mindes and affirmeth Of two great evills I suppose 't is more easie for a Christian to sustaine the captivity of his body than the bondage of the soule Now they which are captives in body for this are freed in their minds and è contr they who hold them captive are most captive for they are in their minds so as 2 Pet. 2.19 This may teach all such as may fall into captivity and exile Vse 1 that when it betides them If any should not we may then use the words of Salvian An credimus forte quod captivus animo populus ille non fuerit qui laetus tunc in suorum captivitatibus fuit captivus corde sensu non erat qui inter suorum supplicia ridebat qui jugulari se in suorum jugulis non intelligebat qui mori se in suorum mortibus non putabat Quo ante they should learne to groane under it as under the manifest signe yea and the thing that is the wrath of God for if they may and ought to apprehend Gods displeasure when their land brings not forth abundance to them and their use what when it beares not them any longer But this lesson you may teach those that are in captivity we neither are neither are we in feare of it I answer that men carefull of themselves will learne and regard medicines or prescriptions before they have need of them especially if there be any likelyhood they may fall into a disease lest the remedy not ready the danger may be and prove the greater and the knowledge of any thing is no burden So in this But have we no feare of this that we have no need to learne it What then meant this late and most horrible treason or practice that every Nation Christian or barbarous whether Turkes Tartars or whosoever heard of If our Papists the greatest enemies of Christ this day the world hath if our Pseudo-catholicks the most despightfull enemies to the King and his posterity to the State and the prosperity of it to the Church and the peace of it had prevailed in their designes what would have beene our condition but this Questionlesse either must it have come to cutting of throats and the spilling of our blood after which the Scarlet-whore and her whorish brood hath a long time thirsted or else this captivity and exile if not carryed out of our owne Land

have now in Heaven As Angels feare Isaiah 6.2 3 4. when they are in the presence of God for as we reverence a great man in regard of his place though he beare us no evill will nor we expect any evill from him So no doubt the holy Saints and Angels in Heaven in regard of God though they neither feare to lose him because they can not fall from him nor to offend him because there is no danger to displease him yet they reverence him still in regard of his Majesty which they can neither sufficiently admire nor adore Now further by these two differences as by the former may every man examine himselfe whether he hath a childelike or servile feare As by the first whether thou lovest or hatest God for feare Deum tua peccata vindicare aut non posse aut nolle aut ea nescire vis ergò Deum non esse Deum qui vis eum aut injustum esse aut impotentem aut in sipientem Bern. de Temp. 58. wouldest thou flee from God when thou hast offended couldst thou wish he were not If thou desirest that either he knew not thy sinnes or could not or would not punish them then thou wouldst that God were not when thou desirest hee were ignorant or impotent or unjust And hence thy wretched heart under this feare even hates God thou hast but a servile feare but canst thou yeeld thy selfe to God and draw neere to him fearing to be forsaken of God being willing to yeeld thy self into his hands this is filiall feare There is sayth Augustine an unchaste adulterous woman who feareth her husband but she feareth him because she loveth her naughtinesse and therefore his company is not delighfull but burthen some unto her and loving evill she is afrayd of his comming lest he finde her so There is a chaste woman she loveth and affecteth her husband and liveth with him in good sort and would never have him out of sight now ask them both whether they fear their husbands they will say they doe there is the same answer but not the same minde Aske them why and that will put the difference Vna vox non eadem mens the one answereth lest he should come home and finde her and finde out her lewdnesse and lightnesse the other lest being present he should depart and lest he should love her lesse and by any offence of hers be estranged As he much misliketh the former woman so mislike thy self if thou fear God in that sort and carry thy self so to God in this sort as thou wouldst thy wife should be affected unto thee By the second is thy feare momentany soone come soone gone doest thou not feare awayes then feare thy feare it is not true If thou hast overcome thy servile feare and dost not feare still thou canst not have true feare for as love expels one feare and casts it out so it causeth another and that such a feare as is never afterwards extinguished though the act working of it be somtime more fresh then others yet the habit is never lost The third thing touching this filiall feare is the effects of it And these I reduce to these heads such as awfull and dutifull children have and so may well be so resembled The first is a desire to know his will and pleasure to finde it out and a delight in doing of it As a child will be desirous to know his fathers minde that he may not offend him and be ready to doe it of himselfe when he hath found it hence that Psal 112.1 Blessed is the man that feareth the Lord that delighteth greatly in his commandements See it by the contrary Job 21.9 14 Their houses are safe from feare neyther is the rod of God upon them Therefore they say unto God depart from us for we desire not the knowledge of thy wayes Psal 25.12 13. What man is he that feareth the Lord him shall he teach in the way that he shall chuse his soule shall dwell at ease and his seed shall inherit the Earth The second is a suspition and jelousy of particular actions lest they should doe that unawares which might be offensive to God A good childe if he doubt to doe ought that he thinketh his father will not like of he will first aske the question whether he will have him doe it or no and let it alone till he know his minde in the matter so a childe of God he will be carefull to try all his workes by his will and his word and to abstaine till he know what his good will and his pleasure is Thus was Job zealous of his children Job 1.5 so of his owne wife Job 9.28 Therefore the spirit commends him for a man fearing God and such as none was like yea as the devill could finde no fault with him Rom. 14.5 he will be fully perswaded it is Gods will before he doe it 1 Thessal 5.21 not enough to say I doe not know it unlawfull better debarrre our selves of some lawfull things then doe one unlawfull Eccles 5.5 6. The third is a wary shunning and avoyding of things he knows will offend as an awfull child will hardly be drawn or woed to do ought that his father hath expressely forbidden him or that will displease him as Jacob to lye and deceive his father Gen. 27. or if he be drawn yet if his father come suddenly upon him and finde him about it or beginning it he will stay his hand soone and bee ashamed of himselfe so the man that feares God will not be woed and urged to those things that he knoweth cannot but offend God So Joseph Gen. 39.9 There is none greater in his house then I neither hath he kept back any thing from mee but thee because thou art his wife how then can I doe this great wickednesse and sinne against God Nehemiah 5.15 The former governours that had been before mee were chargeable unto the people and had taken of them bread and wine besides forty shekels of silver yea even their servants bare rule over the people but so did not I because of the feare of God Or if by case of infirmity or strength of temptation he be violently carryed away yet if he shall but once seriously thinke of the presence of God about him it will make him for shame to stay or breake off the practice of sinne as in David 2 Sam. 24.10 Davids heart smote him and he said I have done very foolishly The fourth is a griefe and a feare to see ought done by others that may provoke God to wrath as a good childe will be loath any of his brethren or any of the servants should doe ought that may anger his father if it be but the disquieting of him so a true child of God will be vexed to see others take such courses as may be offensive to his heavenly father So that 2 Pet. 2.7 and David Psal 119.53.136.139.158 such are commended and

live in his Church have made a Covenant with him by sacrifice Psal 50. and have bound themselves by Oath to serve him and have covenanted to be his people Jer. 40. Here he meanes both but not of the whole in both but onely of government and covenant for the other in the former and by these he challengeth obedience and service as by the former for that which is required under honour is here under feare the same thing but differing in affection and some circumstances as before But first of his government and jurisdiction in respect of his blessings and preservation Men in respect of Gods government over them Doctrine ought to serve and obey him being under him as subjects are under their Lords and Princes by whose authority and Lawes they enjoy their lives and liberties increase in state and riches So under God he preserving protecting increasing them and their states himselfe If I be a Master and Lord and you enjoy these things by me where is my service and obedience This is proved by Isaiah 1.2 3. That of the devill in accusing Job Chap. 1.9 10. shews that Gods government requires this and his answer to his wife Chap. 2.10 also shews it That of David Psal 71.6 is pertinent and that of Jer. 5.24 Because this is not lesse benefit than the former of Creation Reas for that was once done this is alwayes and as it were every day after a sort God creates man anew ever preserving that he once created shewing in this no lesse power nor love than in the other and if for that obedience is debt for creating in a moment how much more for a continuall preservation This may admonish all men Vse that as their Creation before so their continuall preservation under Gods government his Lordship and Dominion over them requires all the service an obedience they can performe because they are his subjects and servants he their Master and Lord. All Soveraignes and Lords looke for all feare and obedience from such as they governe protect and whose good and peace they procure All Masters from servants they feed and cloath and governe and this they yeeld unto them how much more all men to God who is King of Kings and Lord of Lords their Soveraigne and Lord of all and over all Therefore all high and low Kings and Subjects Male and Female bond and free rich and poore owe this to him and are bound unto him for it For Kings rule the great ones governe the rich prosper the poore live by him yea all are under him he preserveth and governeth all Whatsoever priviledge one man hath above another yet there is no priviledge in respect of God If the King reigned without him if the Noble ruled without him if the rich increased without him it were somewhat but when none of these all is by his providence and from his power which makes him say to all If I be a Master or Lord where is my feare The King is great but in respect of his subjects nothing greater in respect of God than another as the earth is but a small mote or point in respect of the Heavens the rich are wealthy in respect of the poore but but poore compared with the Kings treasure more poore compared with God so that be they all great and as high and as rich as may be yet their Crownes and Crownets their honours and riches their states and lives are in his hands And as a Ship in one day upon the Sea would perish without a governour so would all these in a moment come to nought without him his government protection and providence See then how every one that acknowledgeth God his Lord and Master and feeleth indeed his government and providence for good ought to serve and feare him If thou doest not beleeve that God moves all thy members when thou doest move thou art not worthy the name of a Christian saith one for St. Paul hath taught it Acts 17.28 But if thou doest beleeve it that thou receivest such from him and yet darest provoke and offend him I know not what name is evill enough for thee so for this if thou acknowledge not all is from God through his providence and from his care that thou art as thou art thou art not worthy the name of a sonne or servant but if thou acknowledge it and yet shakest off his feare and performest not obedience to him what name is bad enough for thee nay what punishment is sufficient for such an offence what then if for life and continuance how much more for a well and wealthy being when mens portions are made fatter and their state better both than in former times and also than thousand others Gods providence and care more to them their obedience and service should be more to him And yet it is a lamentable thing my eyes could cast out teares for it in secret as the Prophet to see many men risen of nothing when they had little were diligent and carefull to serve and obey God in themselves and in their families and those who belong to them but after that Gods government was more good to them and they prospering better by it I know not how such is the corruption of our nature they serve him now farre lesse in them and theirs and yet it is thought excusable as if a Subject who lived under his King and that onely lived without wealth or honour or advancement or but with a small pittance of these and then gave him service and all loyall duty should after when he had received these in bountifull measure by his gracious bounty and government either lesse respect him or be lesse loyall or more rebellious and thinke it were tolerable enough because he is now more wealthy worshipfull and honourable But whatsoever he thinks others would condemne him and every of these who deale thus with God then shall they be judged by their owne mouth Oh that they wuld indeed judge themselves that they be not judged of the Lord 1 Cor. 11.31 else undoubtedly he will judge them if his in this life punishing them in those things which have made them by their corruption lesse loyall unto him as wealth riches honour friends and such like that he may so bring them home againe and let them see how they have wronged him for great things giving him lesse If he done not the case is more fearefull he meanes to condemne them with the world And though they will not now acknowledge they injure God any wise in thus dealing outwardly with him yet the day shall come and it is now at hand when this injury shall be made manifest and when as these complaints which are now made by us shall be heard though men have now their eares so heavy and their eyes so shut up and their hearts so fat that they cannot see or heare or understand to be converted and healed It shall saith one be equall and right with God that those

striving against it for the future time ever taking this as a rule for so God intends it for reproving their corruption by this he intends it should be their rule to measure out duties to him by that duty which they owe unto man and performe unto him because they are naturally more prone to the one than to the other As he made the love of a mans selfe the rule of his love to others because it is more naturall unto him by much so in this when any man is then about duties to God if not otherwise he have a heart to doe them in all simplicity yet as Chrysost Hom. 16. in 1 Tim. if not otherwise yet as servants obey us so let us the Lord. So as wee would doe duties to men doe them to God if not otherwise and thinke whether the Prince or a man of any worth would accept such things from us If God send his messengers and Ministers to us bringing glad tidings of peace thinke wee if the Prince should send an Ambassadour unto us with good comforts and great promises how would we heare him and strive to it how use him with reverence and respect by no meanes deny him any obedience much lesse abuse him in word or deed So for the Ministers if they were sent from men to men what faithfulnesse care and diligence would they use Thinke when thou art to pray to God how thou wouldest put up a petition to the Prince with what submission reverence attention and humility If thou art to come to his Table and called to it thinke how if the Prince called thee to his thou wouldest remove impediments set aside excuses come with all preparation as a guest fitting his Table God requires service of thee as his servant thinke if thou wert the Kings servant in ordinary what wouldest thou doe for the time thy service is required doe that and wholly that and little of thy owne the most of the day spent in his So thinke if thou beest Gods servant what is required of all the dayes of thy life the chiefest and greatest part of it God requires almes and reliefe of thee a portion for his servants and houshold his Levites and Ministers and the poore Doe not use them as men doe the Kings takers hide the best things from them and thinke every thing too good thou knowest he will not then accept thy person but be angry with thee So in this Thou wilt say many Ministers are wicked and unworthy so thou maist say of many takers and purveyours yet if thou deny to them the Kings due though they shall be punished yet shalt thou be checked So in this looke to God and not them VERSE IX And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes AND now I pray you pray before God After the Prophet had reproved their sinnes he comes to threaten them for them in the rest of this Chapter and these judgments or punishments threatened may be reduced to these two heads they are either privative that is a withdrawing of Gods mencies vers 9. ad 14. or they are positive an inflicting of a curse vers 14. The first is double a rejecting of their prayers and sacrifices vers 9. and a rejecting of them who did pray or sacrifice vers 10. secondly a removing of his worship from them to the Gentiles vers 11 12 13. In this Verse is the rejecting of their prayers And now pray This some take to be an exhortation to Repentance and to seeke the Lord as Zephan 2.3 but some and the most understand this Ironicè by an Ironia and thinke it is spoken in derision like Isaiah 47.12 1 King 22.15 So here he commands nothing but derides them who thought thus to reconcile God by such sacrifices As if he had said Long may ye doe thus but prevaile nothing at all Pray before the Lord Some read entreate the face of God that is the favor of God for so is face taken for favor Psal 31.16 some read Pray to turne away the face of God that is his anger as Psal 34.16 some before the Lord to the Lord himself or in the place where he sheweth himself seeking unto him by prayer Psal 27.8 And of these this is the most probable That be may have mercy upon us He alludeth as it is thought to that Numb 6.35 .i. that he would be gracious and mercifull unto us forgive us our sinnes and multiply his mercies and blessings upon us upon us Prophet and people the Prophet putteth himselfe amongst the rest as partaker of the same miseries and troubles This hath been by your means Now the Prophet laieth upon the Priests the cause of this curse that is befallen the people some referre this to the former part shewing that they should pray because they had been in fault It is true that they ought chiefest to seeke to turne to God that are authors of his wrath But then should this be taken by way of exhortation not upbrayding But this is referred of some to the latter shewing the reason why God will not heare nor accept because they are authors of this evill and therefore unfit to pray to God for the rest This hath been by your meanes by your fault hath this evill happened untous for it is not so much the fault of the people who bring such imperfect sacrifice to the Temple as yours who receive them for gaine and neither reprove the impiety of the people nor instruct their ignorance as by your office you ought Will he That is he will not the Interrogation denies more strongly Regard your persons will he accept your persons and faces To accept ones face is to shew himselfe courteous and gracious to any He will give to none of you nor accept your prayers That which was spoken closely by an Ironie and carried the face of a permission or command that is now plainly and without figures spoken shewing that he rejected both them and their sacrifices Saith the Lord of Hosts He that made all in Heaven and Earth and is ruler over all creatures the mighty Lord. As it were to meete with the bse conceit they had of God preferring every meane man before him In the first place of this covert rejecting of their prayers and first of the manner then the matter The manner is an ironicall speech or speech of derision It is lawfull for the Ministers of God Doctrine and for holy men to use Ironies that is scoffing speeches deriding taunts against the wicked For so is it here by the Prophet So Elijah 1 Kings 18.27 And at noone Eliiah mocked them and said cry aloud for he is a God either he talketh or pursueth his Enemies or is in his journey or it may be that he sleepeth and must be awaked Eccles 11.9 Isaiah 44.12 13 c. 1 Kings 22.15 Now examples are warrants where precepts

in all honor and high esteeme that if God for the generall doe remove it yet his sinne be not a provocation to it The removing of it will be griefe enough more when he shal be guilty himselfe as a procurer of it As sicknesse and trouble is heavy so more when a man is guilty by his own intemperancy or miscarrying of himselfe by surfetting and such like he hath brought it upon himself and pulled it with his own hands upon him so in this In that you say the table of the Lord is polluted This is the first particular their thoughts according to the phrase often used in this Chapter whence it is not only manifest that the Lord knowes the thoughts of Men and the things they doe in secret but he reveales them to others his liefetenants upon earth his Ministers and Magistrates to reprove or correct and punish Table polluted They contemned the Table because it was but rudely built and the offering because it was burnt to ashes Hierom. The thing that makes men contemne holy duties Doctr. and the worship of God is because they looke too much upon the basenesse of the meanes Vide vers 7. ut ante And the fruit thereof even his meate not to be regarded The Priests part they thought any thing would serve them contemning Gods worship they contemned the meanes of his worship The contempt of Gods worship Doctrine and the contempt of his Ministers goe together they are in one people one age one place the fruit of the Altar and the meate of it despised together So it is here so 1 Sam. 2.17 It is all one whether the cause be just and they justly despised or no. 2 Chron. 36.14 15 Reas 1 16. Nehem. 13.10 11. Because all the honour and account that the Ministers can have or looke for is for their worke for the worship and service of God they performe amongst them 1 Thes 5.12 13. Now if their worke once grow into contempt and disgrace they needs must which was the reason why Demetrius pleaded so hard for the honour of Diana for their owne gaine and honour knowing that they were honoured for her who if once dishonoured would make them to be dishonoured Acts 19.24 c. so in this of the true worship Because the corruption of man is such Reas 2 that when he should respect the Minister for his worke the chest for the treasure he respects the worke for the Minister the treasure for the chest Therefore if he once grow to dislike him he will dislike it This noteth the cause why the worship of God and his service is in these dayes in that contempt that we find it to be in all places Vse 1 it is amongst us still God hath not taken away the Arke of his presence but it is in small account little esteeme and reverence It is no marvell seeing the Lords Ministers are in such contempt as they are what difference or distinction soever men make of them yet herein they differ not but are all in contempt No sort nor condition of men no men of any profession in the Land are any thing like neere in the like generall contempt and disgrace that they are by Courtiers and Countreymen by Citizens and men abroad by rich and poore by old and young they are as 2 Chron. 36.16 marked despised misused Is it then any marvell if the worship of God be contemned when the Embassadour is contemned the embassage will and must be worse liked of when the Physitian the physick he brings Nothing that Micha can say or doe can be liked Ahab dislikes his person And againe è converso this layes out unto us why the Ministers are in such contempt the worship it selfe is in contempt They are deprived of their double honour in the most part because the most honour not the Word and worship of God When as the message of David sent by his servants is misconstrued by the Ammonites then are his messengers abused 2 Sam. 10. so when the worship of God then the Ministers These are two twinnes as it were the contempt of the one and the contempt of the other it is hard to tell which first comes forth happily some may thinke the one some the other as with the twinnes Gen. 38.28 c. This must instruct the Ministers of God Vse 2 if they have any desire that the worship of God should be had in account and reverence and not in contempt that they carry themselves wisely and discreetly sincerely and soberly both in the worke of their Ministery and in other carriage of their life that they give no just cause of contempt of the Word but that they may rather adorne it So Saint Paul perswades both Timothy and Titus and in them other Ministers for his charges were not personall nor temporary 1 Tim. 4.12 2 Tim. 4.5 Titus 2.7 8. for if all must so live and carry themselves that the Gospell of God may be well spoken of and his worship regarded if servants Titus 2.10 if women even young women verses 4 5. if all professors Titus 3.8 much more ought Preachers they ought so to handle those mysteries and worship of God that they may strike reverence and esteeme into the people so to carry themselves that they may get account and estimation to themselves and so to the worship of God for when the Ministers of God handle the Word simply and profitably and other parts of Gods worship with great reverence and when they practise it carefully then will it be better affected and reverenced of others but when they handle them corruptly and carelesly when they are not the same men in their lives they seeme to be in the Pulpit they make the ordinances of God to be out of request and to be loathed as Elies wicked sonnes made men abhorre the offering of the Lord 1 Sam. 2.17 both by their using of it and carriage of their lives for even wholesome meate-men loath an unwholesome and sluttish huswives or Cookes dressing This may admonish all those who contemne the Ministers of God who doe scoffe deride and disgrace them most Vse 3 who seeke most that the worship of God should be had in honour whatsoever profession they make outwardly it is yet manifest they have no inward love to religion nay that they contemne and despise the worship of God They may use the works of his service and performe worship for the outward act but it is without any love and reverence to it but as the Heathen man would have his Tyrant to seeme religious that his people might feare him because they might think the Gods would helpe him if they should rebell or rise against him so these for one sinisterrespect or other It hath beene a continuall portion of the Ministers of God Doctr. to be contemned and not regarded to be basely thought of and spoken of though in this place it may seeme to be a just judgement upon these yet the best and 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 depart 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 marriages and visited so of the grace of God And so as Tertullian saith allowes not the faithfull to make marriages with the unbeleevers 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 master 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 teacheth or is instructed Priest or people whether he stand out obstinately 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 observes 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 shalt 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 originall for that is either he that watcheth and answereth or he that exciteth and answereth But for the meaning some difference 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 instruction ansereth 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 understand these words particularly of the Priest who as we may read Ezra 9. and 10. were not free from this So the Chaldie Paraphrast 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 When men Doctrine 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 Because as Iehosaphat told the Judges Reason 1 their judgements were his which if they executed he will not because he will not punish one fact twice but if not they then will he because he is just and else should be unjust as well as they for if it be injustice in them to spare the wicked it would be in him Because impunity from the Magistrate Reason 2 makes impenitencie in the offenders and brings them on to hardnesse

upon the former as an objection made by this people in their own defence against the former accusation as unjustly cast upon them because they had not committed Polygamy seeing they had put away their first wives and that according to the Law Deut. 24. The Prophet answeres the Lord hates putting away and will not indure that they should make his Law a cover for their iniquity Some as S. Hierom understand them as words of the Priest and people in their owne defence pretending the law of God for that they did but most take them as Gods words shewing his dislike of their dealing And if the words be read thus as our vulgar translation hath them then they think them spoken by an Irony which they manifest as they suppose by the words following by which they take a judgement to be threatned And they thinke it is manifest by the like Eccles 11.9 but seeing the words in the originall will not beare the reading neither the second sentence will carry the sense they would have of them They must be thus read For I hate putting away or putting away is an hatred unto me It is a thing that I am so far from approving and liking that I utterly hate and abhor whatsoever Moses for the hardnesse of your hearts did grant unto you and so remitted the judiciall law that it proceeded not against you to death as adulterers when you had put them away for slight causes and married others yet that hath not excused it before me but that it is still a sin and odious unto me It is that which my soule abhorreth Saith the Lord God of Israel This he addeth for confirmation of the former That the Lord God of Israel doth affirme and testifie this who hath before professed himselfe Author of the conjunction betwixt them and witnesse of that covenant And doth professe himselfe protector of the whole Nation of the Israelites and therefore with what indignation must he needs behold their dealing with their wives and how can he suffer that indignity they are offered to be put away and others taken in their places specially when they are strangers and infidells Yet he covereth the injury under his garment The second amplification because they pretended law for that they did covering it by that as the body with a garment which maketh him to abhorre it the more to pretend his law for them when it is cleane against them and all that was was but a permission by Moses in his care and compassion of the women who were abused by them To the former sentence some adde for being a particle which hath the force not of a cause but oftentimes of an affirmation and to this because shewing that therefore he hated it the more because they thus covered it Saith the Lord of hostes He that is able and can command all the hostes of heaven and earth to revenge the injuries and indignities done to his people and daughters Therefore keepe your selves in your spirits The admonition such as we have had before that is seeing you know what the Lord hates and what he loves and likes look well to your selves and your owne hearts take heed of transgressing and dealing perfidiously with your wives Divorce that is for a man to put away his wife for any cause save onely for the cause of adultery and for adultery Doctrine is utterly unlawfull and forbidden of God a thing that doth dislike and displease him so the Prophet affirmeth here This our Saviour the oracle of his father more faithfull in the house then Moses doth shew and teach Mat. 5.32 Mat. 19.9 It hath his force I say unto you that is many assigne other causes but I this one onely adultery To this we may adde that the Apostle allowes not a man to put away his wife for infidelity 1 Cor. 7.12.13 onely if the infidell will depart and make a desertion he sets then the beleever at liberty but else he allowes him not to put her away And if not for Idolatry then not for other causes of farre lesse weight Because as Christ himselfe giveth the reason Reason 1 the bond betwixt them is greater then that which is betwixt parents and children Mat. 19.5 for it was before that for Adam and Eve were man and wife before they were parents and they were man and wife that they might be parents And againe the bond is greater because the good is more publique for this for the propagation of mankinde that onely for the good of the parents Now then if the bond be greater and that is not to be broken for any cause then not this If that rather then this then not this for small and frivolous causes but onely for that which he who bound the knot hath allowed the dissolution of it Because this were for man to take upon him to sever that which God hath joyned Reason 2 when it is done not for such a cause as he hath allowed it to be for for when it is for such a cause then is it God and not man that hath dissolved it To reprove all those who allow and contend for many other causes that divorces may be made besides adultery Vse 1 which opinion of theirs they would establish first from the law Deut. 24.1 When a man taketh a wife and marrieth her if so be she finde no favour in his eyes because he hath spyed some filthinesse in her then let him write her a bill of divorcement and put it in her hand and send her out of his house To which I answer and oppose Math. 19. so that if it were lawfull then yet not now neither doe I herein make Christ contrary to the decrees of God by Moses but we must understand that that law in Deuteronomy was a civill and judiciall law And Christ he meddles not with civill or judiciall courses but morrall things For they who governe common wealths propound this end unto themselves that if two evills or two inconveniences happen and meete they admit the lesse lest they fall into the greater As in some Cities they have admitted stewes and harlots to avoide as they say greater evills which the law of God will not suffer in his common wealth And so to this purpose of marriage when unhappy unfit and unequall marriages are made the one of these two inconveniences seemed to be necessarily that they who hated their wives would either perpetually afflict and vex them and at length kill them or they must have liberty to put them away The permission argues no simple lawfulnesse This latter was thought more tolerable therefore it was allowed in that common wealth but so allowed as if God by it would make them keepe their wives and use them better For first God would have him make a bill of divorce by that to affect so hard cruell a husband to drive him to consider what an unfit unworthy a thing it was for him to put away one he had enjoyed

hath decreed it and the mouth of the Lord hath spoken it Some understand these words of his second comming as the others of the first As August and Theodoret But Cyril and Rupert otherwise as we and the third and fourth verses prove it because those things are exercises of the Church upon earth In the Prophesie we first observe what toucheth the forerunner That he is sent and the end of his sending I send Math. 11.10 It is said God the Father sendeth noting the unity of essence Christ is God equall to the Father and coeternall with him Doctrine 1 Revel 2.8 first and last Christ he sendeth Ministers and appoints them over particular charges Doctrine 2 as Pastors Re. 2.1 My messenger or Angel Iohn is the inessenger of Christ one by whom he would make his will known and the spirituall and heavenly verity manifest unto his people which is not peculiar to Iohn but that which is given unto all the Ministers of God and so teacheth us a generall thing The Ministers of God are his messengers and Angels to receive from him and reveale to Doctrine and teach his people his will and pleasure those by whom he will convey unto them the knowledge of his divine Mysteries which is not to be understood exclusively as if they should have no knowledge of it by any other means But this is the principall means by which he hath ordained thus to manifest it Hence is this name of Angel or messenger so usually iven unto them And that of Embassadours 2. Cor. 5.20 And that of any Interpreter Iob 33.23 And that they bring is called the Lords message Haggai 1.13 Hence that Math. 29.19 go ye and teach Luke 16.29 Abraham said unto him they have Moses and the Prophets let them hear them Because of mans infirmity Reason 1 therefore he speakes not himselfe neither sendeth by an Angel which is one by nature knowing the naturall feare of a man that he is able to indure neither As that sheweth Deuter. 5.25 26. Now therefore why should we die For this great fire will consume us if we heare the voice of the Lord our God any more we shall die For what flesh was there ever that heard the voice of the living God speaking out of the midst of the fire as we have and lived Luke 1.11 12. Then appeared unto him an Angel of the Lord standing at the right fide of the Altar of incense And when Zacharias saw him he was troubled and fear fell upon him As also his superstition who would leave attending the message and worship the messenger As Revelat. 22.8 But he willing to have the message rather regarded sends it in earthen vessells Because they might know better and more fitly Reason 2 to deliver and apply this word both with more compassion and with other affections seeing they are partakers of the like infirmities and so better know the infirmities of men It is the reason the Apostle giveth why the Priesthood was taken from men to be for men in things appertaining to God Heb. 5.1 2. Which is that the Apostle said 1. Cor. 9.20 Vnto the Iewes I become as a Iew that I may win the Iewes to them that are under the law as though I were under the law that I may win them that are under the law Which was saith Augustine * Compassione misericordiae non simulatione fallacia fit enim tanquam agrotus qui ministrat agroto non cum sefebrem habere mentitur sed cum auimo condolent is quem●dmodum sibi ministare vellet si ipse aegrotaret sic spse aliis aegrotantibus ministrando compatitur August Epist Hierom Epist 9. In compassion pitying them not in dissimulation to deceive them He became as a sicke man himselfe to tend the sicke not feigning that he had a fever but with such a tender and condoling heart as he would be tended with if himselfe were sicke To confute those who thinke any sufficient for the Ministery Vse 1 to be Gods Messenger Vide. Cap. 2. verse 7. doc 1. use 1. To reprove all ignorant Ministers Vse 2 and to admonish men to take heed how they take this calling Vide ibid. verse 6. and 4. Vse 3 To confute those who thinke there is no necessary to heare Gods Ministers Vide ibid. doc 2. use 1. To teach men to make conscience to heare the Ministers Vse 4 Vide ibid. And he shall prepare the way before me Here is Iohns office alluding to an harbindger before a Prince whose duty it is to prepare the way for his Prince remove all lets and impediments that he may passe more easily and more freely So ought Iohn according to that Luke 3.4.5 And it is all ohe with that Luke 1.17 To make ready a people for the Lord. To whom he would come Iohns preaching then is the preparing of a people and Christ comes when men have entertained that Men who would receive Christ Doctrine must entertaine his word by his Ministers and be first prepared by it and then will he come Luke 1.76 and Rev. 3.20 If any heare my voice He shall prepare the way Iohn prepares the way for Christ by preaching repentance and bringing men to the sight and acknowledgement of their sins which is manifest by his preaching Matth. 3.2 3 7 8. As Christ comes to none but such as have received the word Doctrine So to none but to such who have so received it that by it they are brought to the sight and feeling of their sins and to see and acknowledge their fearefull condition and damnable estate by reason of their sins Therefore it is that one speaking of this of Iohns comming and preparing saith it is like as when the sicke is admonished oif the comming of the Physitian that he knowing and feeling his disease might reverently receive him and submit himselfe to him So in this And to this end belongs that Matth. 11.28 Come unto me all ye that are weary and laden and I will ease you As also when he sendeth his Apostles abroad Matth. 10.6 7. But goe rather to the lost sheep of the house of Israel And as ye go preach saying the kingdome of Heaven is at hand Luke 1.76 77. And thou babe shalt be called the Prophet of the most high for thou shalt go before the face of the Lord to prepare his waies And to give knowledge of salvation unto his people by the remission of their sins And the Lord whom ye seck The second Prophesie touching Christ the Lord In this verse he Prophesieth of his person and comming and he is first called the Lord that is King and Governour of the Church Christ is the Lord and King Doctrine and the Governour of his Church the government of it is his peculiar and proper Whom ye seek whom ye desire Christ was desired and sought for of the Jewes two waies as they were diversly affected some were meer naturall men they sought for him as a temporall deliverer others

take the name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his name in vaine Not guiltlesse but under that bitter curse of condemnation Deut. 27.26 Zach. 5.2.3.4 James 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Because he hates such oathes Reason 1 Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false eath for all these are the things that I hate saith the Lord now hating these he must needes for them hate those that love and practise them and hatred will procure judgement wrath and destruction Because swearing by others they are idolaters Reason 2 for whereas an oath is not onely God ordinance but a speciall part of his worship both because there is invocation and because it is in the first table commanded and of the solemne forme of imposing an oath which was this give glory to God Josh 7.19 And the solemne rite of taking an oath among the Jewes which was to stand before the Altar 1 Kings 8.31 and was a custome among the Athenians and Romanes Then to give Gods worship to another is idolatry and idolaters must be judged and condemned Because if rashly by him Reason 3 the name of God so deare unto him he dishonouring and vilifying it by such usual rash swearing he wil revenge it If seriously yet not in truth for things past or to come knowing them to be false intending not to do them he cals God as a witnesse of his false-hood and a revenger of it and so must he come upon him for this he tempteth God desperately and dareth him as it were to his face to execute his vengeance upon him This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women Vse 1 being common and usuall false swearers who can neither buy nor sell meet nor depart neither speake seriously nor in jest neither perswade nor promise neither intreat nor threaten neither relate things past nor draw men to the expectation of things to come without swearing and many oathes oftentimes by those which are no Gods committing idolatry usually rashly and unadvisedly and not seldome wickedly falsly and deceitfully In this sin are wrapped both parents and children masters and servants rich and poore high and low noble and base Minister and people If the Lord that threatneth to be a swift witnesse against such and a severe Judges should now come to destroy and cast to hell all such how fearefull then would we thinke and account their condition to be Verily how nigh that day of Assize and of his glorious appearing is no body can tell few suspect it to bee so nigh as it is but say it be as farre off as they suppose yet doth he judge them every day It is a judgement and a fearefull one that they sinne every day and sweare every houre and see it not to leave and forsake it but the morning swearing is punished with the afternoone this day with to morrow c. And for all these the plague of God and his judgements ready to breake in at the doores though he see it not yet others may see it manifestly Tell me what wouldest thou thinke his state and condition to be that had a bal of fire hanging over his house ready to fal upon him to consume him his wife and children servants and all that he hath in a moment and yet he and they all within doores give themselves to chamberings and wantonnesse to drunkennesse and gluttony to whoredome and uncleanenesse by that meanes to drawe and hasten this to fall upon him and consume him wouldest thou not thinke him in a fearefull condition such is the state of every swearer the plague of God tends upon their house the volume of curses is hovering and flying about their houses and this fire hanging over them and still by their oathes as the Faulconer by his Lure and hallow calling this to fall upon him and their case the more fearefull because custome hath made them when they sweare they deny they did and if they be evicted for it they account it as nothing no more then an ordinary speech As Saint Chrysost ho. ad Baptiz si quis jurantem increpaverit risus movet jocos narrare putatur But the same day or the day after that Lots sonnes in law mocked and despised their fathers admonitions the fire of God devoured them and their City Gen. 19. So may it upon them pitty then their fearefull conditions and feare and flye their society their fellowship their families for though thou hast escaped hitherto yet when the flying book enters in at their doores and windowes thou maiest happily be there then and partake in their plague but in truth thou hast not escaped but as they by the custome of their owne sinne are growne sencelesse so thou by theirs art grown lesse to fear an oath then thou didst before and so hast got more hurt to thy soule then ever they shall be able to doe thee good to thy body and state howsoever thou promise thy selfe great things by them This may serve for secure men Vse 2 who lye in this sinne to hate swearing or are ready to fall into it to perswade them as Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord. If not for the haynousnesse of the sinne yet for the punishment If not in a state where there is little law against it yet in a Church where the King of it is both a swift Witnesse and a severe Judge and will both judge and condemne every false swearer S. Chrysostome disswading from this sinne and perswading little at length breakes forth into this * Vtinam mihi liceret frequenter jurantium animas exuere ipsorum oculis subjicere vulnera cicatrices quas quotidie capiunt a juramentis nec admonitionis nec concilii indigeremus quoniam vnlneram aspectus omni sermone potentius Hom. 14. ad pop Antioch I would I might uncover and lay open the soules of ordinarie swearers naked and set their wounds and skarres before their eyes which they daily receive by oathes then there would be no need of admonition or counsell because the sight of their wounds would more prevaile then all my words This would I wish to give them the sight of their sin and the guilt of it but if it prevaile not I would I could give them the sence of it that I could make them see and beleeve the judgements and punishments which belong to it that the flying booke full of curses is long since come abroad and is ready to seize upon their houses and persons That Christ

the Lord thy God Deut. 6. where men are forbidden to try the Lord in things not written or commanded but here they are commanded If I will not open the windowes of Heaven Namely to make plenty for drought made ever a dearth with them and so he promiseth abundance of rain which ever made plenty i. I will send showre downe on you as much raine as if the windowes of Heaven were open The manner of speech is an oath and so set down imperfectly and is thus to be supplied else account me a liar or such like for it is usuall with the Scripture that things which are fearefull to be spoken or carry with them blasphemy to be silent and let men rather conceive of them then utter them or use some honest and comely speech And powre you out a blessing Because the windowes of Heaven were once opened for a judgement Gen. 7. and might so be againe therefore he expresseth his meaning that it should be for a blessing to make things prosper and fruitfull he sending them the first raine and the latter in the earing and the harvest Without measure The originall that shall not suffice i. I will give you such an abundance of fruit that your garners and barns shall not suffice to containe them as the rich mans barnes did not suffice but made him consult to make greater Some interpret these words more then enough as much as should suffice and more that they should have such abundance that there should be sufficient and more then they needed and the more to confirm them he addeth the next verse VERS XI And I will rebuke the devourer for your sakes and he shall not destory the fruit of your ground neither shall your vine be barren in the field saith the Lord of Hosts AND I will rebuke the devourer for your sakes I will not only give you abundance of raine but take from you other devourers of the fruits of the earth which it hath brought forth meaning the Caterpiller Cankerworme Grashopper c. by which he did as often afflict them with famine as by want of raine And so God destroying these devourers they should have the fruits of the earth and not be deceived of their hope when they looked for the fruit of the vine for God prospering nothing shall devoure The exhortation is to pay tithes and deal faithfully to bring all unto him Men ought to give to God and to his Church and Ministery his whole due and full right to deale faithfully with him and give all their tithsas here and all their honour their double honour 1. Tim. 5.15.16 and that wholly not in part so much is also insinuated by that Levit. 27.31.33 The Lord would not that the Levites should gaine out of other mens losses but because the people used to make a gaine craftily by turning the tithe into money he meeteth here with their deceit lest the Levite should lose any thing of his due which is also the reason that God would suffer no eprmutation or commutation fo the beast or redemption because then nothing that was good should have come to the Levites no far or well fed beast and so he should not have had his due because they were so griping and covetous and so their evill manners have brought forth a good law To these I adde Prov. 3.9 Honour the Lord with thy riches and with the first fruits of all thine increase Acts 5. Gal. 6.6 Let him that is taught in the word make him that hath taught him partaker of all his goods Because they have as much right to the one part as another Reason 1 and they are bound as much to pay one as another every part is as much theirs as one the whole as a part and so though it be lesse injustice and robbery to keep any part then the whole yet it is as well injustice and robbery Because if he labour carefully and painfully Reason 2 he is worthy of all as Tim. 5. and that he brings for change is far more excellent he given greater things then he receiveth any Reprofe of many who though they give somewhat to the Minister Vse 1 give him not all his due It may be all the Law ties them to for maintenance but nothing of that the Apostle calls for honour but if he be not a Minister just of their owne minds that he answere not their conceit as face answeareth face in the water they will hardly speake so base of any man as of him never reverence him at all But many for maintenance do not give him the whole though somewhat for whereas in most places of the Land all things should be paied unto them in kinde both by the law of God and of the Land they have sought by all meanes to alter the course and have prevailed so far as they have brought upon the Ministers a number of injurious customes of paying little or nothing for that which is of Good value And although at the first this was not done without the indulgence of the Minister yet many times it happeneth that the Minister either not able to sue for his right or not willing to disadvantage his Ministery by a perpetuall brawle is forced to yield of his right both for peace and hope to do good yet the peoples offence must needs be great that they will not yield the things themselves in kinde or the value of them And hence it comes to passe that what the Minister hath of favour once yielded unto and for peace they hold him thereby bound for ever though the tithes and price of things do never so much alter And againe against all right they binde the successor to the fact and fault of his predecessor whereby in many things it comes to passe that where a shilling is due there commeth not a penny to the purse of the Minister As in many places there is lest to the Minister but two pence a Cow by the yeare and so much for an acre of meadow yea in many places nothing tithable though men have never so great pastures and so many thousands of sheep because Abbey land these fulfilling the iniquity of those Fathers who then robbed the Church for their owne bellies Of this sort should many in this City be as the Ministers do complaine who bring not all their tith unto the Lord. But they could be content to pay them if their Minister were as he should be I wonder what a kinde of man a Minister should be that every one would thinke worthy of his tiths for though to one Minister some might be like them Gal. 4.14.15 The triall of me which was in my flesh ye despised not neither abhorred but ye received me as an Angel of God yea as Christ Iesus What was then year felicity for I beare you record that if it had been possible you would have plucked out your owne eies and have given them unto me Who yet afterwards changed so do they

and Ministers all their due that is a competent maintenance among them Vse 2 if not for any love to them yet for the love of themselves if for no other reason yet for their owne gaine If all the things spoken before can move if not that which Chrysostome speaketh in 2 Psal ho. 9. that any man would be ashamed to be the disciple of a beggarly master and so while they are kept too too bare the credit and honour of their Ministry yea the fruit is hindered If thy father of thy body and flesh should be so bare wouldest thou not be ashamed at it and if thy spirituall father be driven unto it doest thou not for very shame hide thy selfe or else put to thy hand to take that shame both from him and thee Or if this move thee not will not that which he speakes in Tim. 2. See I pray you how great absurdity there is of these things should the Pastor not be able to keepe a man to tend upon him so that he must make his owne fire himselfe and fetch water breake his stickes for his fire and goe often to the market for things necessary can there be a greater perversity or greater disorder Those holy men the Apostles thought it an unmee●e thing that he which should attend upon the word should be imployed so much as to the service of the poore widowes Finally if this doe not move thee the good of thy soule and the spirituall and heavenly things such rich treasures these earthen vessels doe bring unto thee yet let this that if thou wilt give God his tenth he will encrease and multiply thy ninth even in abundant measure As August speaketh that thou shalt not onely reape by them better things spirituall things for a few earthly but for them from God abundance of earthly things for that shall be true Prov. 11.25 The liberall person shall have plenty and he that watereth shall also have raine And that 2 Cor. 9.6.7 This yet remember that he which soweth sparingly shall reape also sparingly and he that soweth liberally shall reape also liberally As every man wisheth in his heart so let him give nt grudgingly or of necesity for God loveth a cheerfull giver Neither let them answer as the widow did to Eliah 1 Kings 17.12 And she said as the Lord thy God liveth I have not a cake but even a handfull of meale in a barrell and a little oyle in a cruse and behold I am gathering a few stickes for to goe in and dresse it for me and my sonne that we may eate it and dye Or if thou dost distrustfully so a while yet seeing thou hast the word of God here more then she had verse 14. The barrell of meale shall not waste neither shall the cruse of oyle fatle Then beleeve and give Verily if this be true the Prophet saith here many men might have more then they have if they had for the glory of God for the service of the Church and the worke of the Ministery more liberall hearts then they have Verily it is an evill spared penny that loseth a man a pound and that which men think they have spared to themselves and gained in keeping it from God and his Ministers either the Prophet saith not true or it loseth them much more Nay that they give though they may seem to have cast it away yet they shall finde it and with advantage and if they had eies to see it nothing more gainfull then this and that is given to the poore Then as Chrysost for one let me apply it and speake of both ho. 53. ad pop Antioch so use thy riches or that which thou hast that they may bring encrease let God then be thy Creditor not other humane things bestow them upon the Ministers and the poore not upon thy belly upon the humble not honourable upon liberality not covetousnesse upon sobriety not intemperance What will thy belly afford and recompence thee with that spendeth most Dung and corruption What vain glory Envy and hatred What covetousnesse Care and griefe What intemperance Hell and the unsatiable worme Let God then be your Creditor which promiseth and will performe such great things And as Paul exhorteth the Corinthians for the matter of the poore so I for the Levite and Minister 2. Cor. 8.7 Therefore as ye abound in every thing in faith and word and knowledge and all diligence and in your love toward us even so see that ye abound in this grace also I will open the windowes of Heaven and powre you out c. It is the raine that is the means but God is the Author of the blessing Whatsoever the meanes may be that God doth use convey his blessings of peace Doctrine plenty health liberty yet he is the author and giver Isaiah 38.6 And powre you out a blessing You that shall obey me and sear me and walke in my waies Plenty Doctrine and a liberall and prosperous estate the Lord promiseth and will perform to those who feare him and are carefull to obey him and walke in his waies Vide Mal. 2.5 Without measure In marveilous great abundance and very liberally The Lord when he gives to his Doctrine he gives very liberally and abundantly Jam. 1.5 If any of you lacke wisdome let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him And I will rebuke the devourer for your sakes If the Lord should give raine in abundance and by it should rise weeds that should either choake the corne or other creatures which commonly arise of wet or by any other meanes and so devoure their fruit and their hopes be cut off they should but have little profit or benefit that what was given one way was taken away another therefore the Lord promiseth to take away such devourers such creatures as might destroy the fruit of the earth when it was sprung up Every creature is at Gods command at his becke to be restrained or set on to helpe or hurt to punish or preserve Doctrine those who are his Vide Cap. 1.4 Lord of Hoasts And they shall not destroy the fruit of your ground For their sins and iniquities they had destroied it but now that they are received into favour and mercy they shall not but receiving them to mercy will withdraw his judgements from these things he smote for them As God often punisheth men Doctrine punisheth them not onely in themselves but in things that belong unto them so when he withdraweth his hand and sheweth mercy towards them it is not only in themselves but in things which belong unto them Isaiah 38.6 Mich. 7.11 Because that as his hand was against them for mans cause only seeing they in themselves deserved no such thing Reason 1 as being not subject to nor capable of sin which only falleth into a reasonable creature so he receiving them to mercy for whose sake they were afflicted reason that they also should

are Gods not certaine because men may doe it in hypocrisie being wrung from them by their extremities and do it in some sinister respect as did Indas and Pharaoh But on the contrary do men justifie themselves or extenuate their sinnes I say not only to men or to an enemy when it may be lawfull for a man to stand on his integrity and ever to cover his infirmities but to God to his Ministers as these here And as many men lie sicke and for ought they know upon their death beds and the Minister shall presse them with their former lives and their sinfulnesse and not their friends only seek to lessen them and speake of their orderly and good cariage and shew themselves to be discontented they should be disquieted with any such thing it is a very fearfull thing being a signe that in themselves they justifie themselves and thinke God deals but hardly with them and they have deserved no such thing but to these we may say as Christ to the Pharisees Luke 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God This may let us see the necessity of the word of God as at all times Vse 2 so especially in time of affliction and judgements when men in their hypocrisie are naturally prone to justifie themselves because their sinne is dead and their conscience laid asleep But when the Law commeth it is quickned Rom. 7.9 Yea and not onely made living but strengthened 1. Cor. 15.56 So that it not only accuseth him in his conscience but presseth him amaine to accuse himself before Gods judgement seat whereas without it they will be so far from humbling themselves that they still will justifie themselves till they be consumed as drosse in the fire and with their drosse their sinne Therefore was it not for nothing that it was said Psal 94.12 Blessed is the man whom thou chastisest O Lord and teachest him in thy Law Because of verse 13. They shall escape when the other who want it shall perish And so the best time for Ministers to worke and the best opportunity is when the affliction is upon them Job 33.16 Then he openeth the cares of men even by their corrections which he hath sealed and they being as mettall heated and softened the hammer will best worke upon them and then may they be best bended and applied to good VERS XV. Therefore we count the proud blessed even they that work wickednesse are set up and they that tempt God yea they are delivered THerefore we accounted the proud blessed These had denied the providence of God and his government of the world by the small profit that came to such as had care to keepe his commandments and walke in his waies now they assay to deny it by the prosperity of such as transgresse and contemne him yea by this they would not onely disgrace piety but prefer iniquity before it For now they make the study and indeavour in impiety to be honest and profitable when of piety it was unfruitfull for the one neither brought honour nor profit to them who imbraced it the other brought both Therefore we account As some and now we or we also i. out of our owne experience we who have been diligent in our duties forward in piety followers of modesty imbracers of temperance and al other vertues have only got this by it that we cannot without envie speak of the happinesse and prosperity of those who have taken a cleane contrary course for our obediencè piety and humility hath made us but base and contemptible in the eies of men whereas others by their pride and arrogancy have gotten a name and renowne unto themselves Even they that work wickednesse are set up or are built up The meaning is they are increased in wealth and abundance They who had nothing while they lived in upright and just courses and could get nothing by plaine and honest dealing now that they are growne corrupt and fallen into wicked lewd courses and used cunning and deceit they have gained unspeakable wealth and from nothing are so risen that they are equall to any in wealth and dignity for this sense is by the phrase of the Scripture to be built up Psal 127.1 And they who tempt God they are delivered Not onely they who injure and oppresse men and commit wickednesse by fraud and deceit and such like but they who contemne God also are happy such as set light by his power and judgements and of set purpose committed and undertooke heinous sinnes to trie whether he was so just and severe a Judge and revenger as he was accounted to be and yet for all this boldnesse and contempt we see they go free without any punishment which if God were such a one as he is accounted a severe Judge and revenger of the injuries against men and indignities against himselfe he ought not to have overpast but to have shewed it in this And thus these wicked men thinke they have sufficiently proved that God hath not a care of the things done upon the earth Their second ground on which they deny Gods providence is the prosperity of the wicked or making him to love them Vide doctr 2. in verse ult C. 2. They that work wickednesse are set up Many wicked men prosper and increase in the world these men speak so here out of their observation as a truth though it be evilly applied and used against God as Iobs friends wrested many generall things against him which were true in the generall but corrupted in the application Oftentimes it falls out Doctrine that wicked men do increase and grow great in the world by their wicked means and impious crafts which is not true onely because these have said it but that it is so shewed us by others Psal 73.12 Loe these are the wicked yet prosper they alway and increase in riches Job 21.7 Wherefore do the wicked wax old and grow in wealth Jer. 12.1.2 O Lord if I dispute with thee thou art righteous yet let me talke with thee of thy judgements Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Thou hast planted them and they have taken roote they grow and bring forth fruit Thou art neer in their mouth and far from their reines Psal 17.14 Men of this world who have their portion in this life whose bellies thou fillest with thine hid treasure their children have enough and leave the rest of their substance for their children Because God doth use them to punish and correct his Reason 1 * Vtitur in salut em suorum irrationali insensibili c. Bern. degr lib. arbit for the good safety of his people he useth the irrationall and insensible creature as a labouring beast or an instrument which when the worke is done is of no further use he useth

to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others Vse 3 by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Parients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me came againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done The Lord he taketh notice and knoweth all things that are done and spoken by men Doctrine whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord To teach us to keepe a watch over our mouth and lips not let them runne at randome Vse 1 i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech An encouragement for Gods children Vse 2 that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah audit He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every idle word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have

receive the sacrament be diligent in the works of Gods worship but he is unjust covetous unchast c. we say his religion is in vain and this will every one subscribe to we see men just and chast and liberall in almes c. but he is irreligious he regards not Gods day he neglects the word the sacrament prayer and such like we say his righteousnesse is vaine But this will not all subscribe to but they shall know it at one time or other that it is in vaine not onely so farre as Chrysost speakes of workes without faith comparing them with the reliques of the dead * Cadavera enim etsi c. Chrysost carcases though they be covered with pretious and rich cloaths yet have no heate for them so such as want faith though they shine with glorious workes yet they do them no good now where there is not knowledge nor conscience of religion there cannot be faith But further Orig. in Job goes * Omnia quae faciant homines c. Orig. All things which men doe whether in keeping their virginity or in abstinence or in the chastnes of their bodies or in the mortifying of the flesh or in the distributing of their goods they are all to no purpose and to their losse if they do them not of faith And I infer they cannot be of faith where there is not care and conscience of religion In vaine then shall it be unto them for it shall bring them no fruit no profit For of whom should they have their reward Shall they receive from him whom they have not sought Whom they have not knowne Whom they have not believed Verily they shall not receive from him any reward but judgement and anger and condemnation This may admonish every one to adde to their righteousnesse Vse 3 religion to lay hold of that and not to withdraw their hand from this or rather to make their works of righteousnesse to be righteousnesse by labouring to be teligious to have knowledge and faith to have the fear of God and to serve him without which the other is nothing nothing profitable to the doer for as preaching being so excellent a worke as the power of God to salvation to the hearers profits not the preacher if he be unjust unchast impious but it shall be with him as with those who built Noahs Arke so as he that gives almes if he be without knowledge religion and faith he may profit the receiver not himselfe For if the Apostles rule be good Jam. 2.26 faith without works is dead then why not much more saith Chrysost are works without faith which works must needs be where there is not religion and so he shall not have his reward that doth them but they will be unprofitable to him for as he that builds without a foundation loseth his worke and hath only his labour travaile and griefe so is he that would build up works of righteousnesse without faith and religion Orig. And as he saith all the whole year that Noah was preserved in the Arke and the Sun shewed not her selfe nor sent her beames upon the earth the earth gave no fruit for without the Sun it can bring forth no fruit So unlesse the truth of God shine in the hearts of men they can bring forth no fruit of good works or righteousnesse Then must every one endeavour that is just upright chast c. not to rest there but labour to be religious and have knowledge and faith which must sanctifie and make acceptable and so profitable to the other as the Temple the gold and the Altar the offering lest they be to us as Ciprian ser dezelo livore or rather as the spirit of God saith Rom. 14.23 Sin because not of faith THE FOVRTH CHAPTER OF THE PROPHET MALACHY FOR behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hostes and shall leave them neither root nor branch 2 But unto you that feare my Name shall the sunne of righteousnesse arise and health shall be under his wings and ye shall goe forth and grow up as fat calves 3 And ye shall tread downe the wicked for they shall be dust under the soles of your feete in the day that I shall doe this saith the Lord of hosts 4 Remember the Law of Moses my servant which I commanded unto him in Horeb in all Israel with the slatutes and judgements 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 6 And he shall turn the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with cursing VERSE I. For behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hosts and shall leave them neither root nor branch FOR behold the day commeth that shall burne as an even In this fourth Chapter we may observe two principall parts First some predictions which are three First a prophesie of judgement to the wicked Verse 1. Secondly of mercy and goodnesse to the godly Verse 2.3 Thirdly of Iohn Baptist his comming and the fruit of it to the Church Verse 5.6 Secondly aprecept or exhortation to reade and remember the Law Verse 4. Now in this first verse is a prediction or denunciation of judgement even an utter destruction to the wicked by it opposing their former blasphemy who had affirmed that God did not respect the things that were done and had altogether cast off the duty and office of a Judge And in this the first word Behold shews the certainty of it poynting at it as if it were already come and present The judgement God threatens against the wicked he certainly performes Doctrine Vide Cap. 1.5 Doct. 1. The day commeth Many thinke this is to be understood of the day of the second comming of Christ when the wicked shall have their full doome and true it is till then this and the like are not fully accomplished the wicked have not their full portion yet doth God so execute his judgements here as may be to manifest his justice and to confirme the faith of his shewing by some few examples and small things that he doth that one day he will fully judge the wicked Therefore their opinion is the more probable and reasonable who think this was meant of the first comming of Christ that upon their ingratefull rejecting of mercy wheras they boasted of a redeemer and looked for a great day The day indeed should come but not such a day as they imagined but such as should consume them like that day Amos 5.20 a day of darkenes and not light And therfore he addeth it shall burne as an Oven

this utter wastnesse of Edom see more in the Prophets Iere. 49.9.13 Ezek. 25.13 Obad. ver 3 4 5. II. Unrecoverable Verse 4 Whereas Edom sayth Wee are impoverished but wee will returne and build the desolate places Thus saith the Lord of hosts they shall build but I will throw downe Their endeavours shall bee vaine and to no purpose to repaire their ruines for I will crosse their designes and though they obtaine liberty of those in whose land they are held to returne and restore things yet they shall not be able A like passage we have Esay 9.9 10 11. see the place Whereas Edom saith so ours and Montan. Though Edom say so Genev. If Edom shall say so Ragnin Pisc and the Ital. the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare all these and the sense differs not Edom a name of Esan which his father or some body else gave him upon his greedy desire or mocking his intemperance which made him double the word through earnestnesse Gen. 25.30 Esau sayd to Iacob feed me I pray thee min-haadom haadom with that red that red pottage therefore his name was called Edom. But it is here taken for the Country or rather the inhabitants of the Country Edomites N.B. The Rabbins cited by Galatinus de Arcan lib. 4. c. 28. usually by Edom understand Rome and so render diverse places as Lam. 4.21 O daughter of Edom the Thargum reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roma Impia wicked Rome the cup also shall passe thorough unto thee They say also that Iulius Caesar and the succeeding Emperors were originally of Edom. S. Hierome on Esay 21.11 where Edom is called Duma gives us the reason of the Iewish error their mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so reade Roma for Duma But their error hath more malice in it then meere mistaking as will appeare by their applying of all places mentioning Edom against the Christians under the name of Romans See Ribera in Obad. ver 1. We are impoverished so ours the Gen. Chald. Pagn Mont. Vatabl. We are destroyed so Vulg. Russasnu ad extremam inopiam reducti brought to extreame want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is possessione destitutus exterminatus fuit put out of all or as wee use to say thrust out of house and home Their Townes of trading and fields yielding encrease being destroyed But vau is sometimes adversative though usually copulative as Montan. Pisc doe render it here And. Wee will returne and build Piscat puts it into one word Reaedificabimus wee will rebuild as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in construction with another verb were used adverbially for Ru●su● againe The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will turne againe and build againe The desolate places Vulg Those things which were destroyed Hharabot Solitudes Wasts so the word is used Esay 61.4 A metonymie of the forme Wasts that is wast places Solitudes Solitary or desolate places Thus saith the Lord of hosts The Lord God of hosts So Piscat But Elohe God is not in the Text. About the name Jehova there hath beene much adoe about the writing pronouncing and use of it It would too much enlarge these notes here to undertake the examination I referre the reader to Menasseh ben Israel his Conciliator Quaest 3. in Exod. Drusius Hebr. Quaest lib. 1. qu. 56. lib. 2. qu. 68.69 lib. 3. qu. 6. a. b. but especially lib. de Tetragr Mr. Broughton consent of Script p. 1. and ad An mundi 274 1. Beza Annotat. Majores in Apoc. 1.4 Sixtin Amama his Dissertatio de Keri p. 26. and De recta lectione L. 5. p. 57. but especially his Dissertatio de Nom. Tetragram in his Antibarb Biblicus at pag. 473. c. Mr. Selden De dis Syris 1. Syntagm 2. Cap. 1. p. 110 111.117 The Lexicons of Buxtorfius and Schindler in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The French bibles constantly render Iehova L'Eternel Eternall somewhat answering the signification of the word Iehova but Mr. Deodate in his Italian doth still expresse it according to their usuall speaking Signore which is the same with the Spanish Senor and Don and the English Lord. The Lord of hosts many interpreters retaine the Hebrew word in their translation Dominus Zebaoth so doth the Lxx most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the new Test from them as Rom. 9.29 But in this place and so throughout this Prophecy which may be noted here once for all See Conrad Kircheri Concord Gr. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord omnipotent Onely the fragment of Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so ours Lord of hosts Zaba is an Army or an host set in order the plurall Zebaoth Gen. 2.1 And the Lord is thus called having the command First of the Angels Secondly of the Starres Thirdly of all Creatures on the earth This is his name as it is Amos 5.27 Saith the Lord whose name is the God of hosts They shall build but I will destroy you are repaired but not they Their labour is vaine Here the Lxx againe use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rebuild I will destroy the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subvert I will throw downe what they build 1. King 19.10 They have throwne downe thine Altars The same word that is here Wee have an English word from the French Harasser of the same sound with the Hebrew and much of the same sence To harase Thus their desolation is set out to bee extreame and unrecoverable and in the last place notorious III. Notorious It is now and shall bee taken notice of to after times that Edom your enemy is under my indignation Notorious 1. To the world to all 2. to you the Iewes First To the world And they shall call them or They shall bee called An impersonall locution as wee say That is all that passe shall hisse and point at them and shall call them The Border of wickednesse the people against whom the Lord hath indignation for ever The calamity of Edom shall goe for a proverbe It shall lose its old name among men and carry a name of infamie and a marke of Divine vengeance The Border of wickednesse A poore cursed land layd wast for sinne The Border That is the land of wickednesse or the wicked land French the Country of wickednesse and so the Ital. Contradad empietà the street precinct or Country of wickednesse The border or terme or limit being put for the land it selfe Or it is so exprest because men shall onely come to the border or marches and standing there and entring no farther on shall as it were point and say Ahwicked Ah wicked place And the people against whom the Lord hath indignation for ever Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people against whom the Lord fights The people whom he abhorreth and despiseth For the Orig. signifies to abhorre and contemne as well as to have

brought an offering should I accept this at your hand saith the Lord yee cared not what you brought or offered Thus yee brought Mincha observe that that word is used here too as well as verse 11. where the Papists so much contend for it an offering indeed such as it is but such as I cannot nor will accept That which was torne That which you got by rapine and oppression so the Vulg. Yee say yee afford it out of your labour but yee lie It is what you steale and of that too not of the best So that here are three sinnes discovered together Rapine Irreligion and lying And thus S. Hier. Remigius and Lyran. understand it That which was rent and torne so Tremct and therefore Calvin understood it that they brought sheepe that were worried But they brought the beasts alwaies alive therefore the former exposition is received by most That which you snatcht away by oppression But how doth this agree with the description of the offering in the next words lame and sick I therefore encline to Calvin and it might be wcorried and torne and yet alive Deodate in his Italian gives both senses and leaves it to the readers choyce Thus much of the threatning of judgements privative we have in the next II. A positive judgement threatned ver 14. where First Vers 14 the judgement threatned A curse But cursed be the deceiver Cursed with curses temporall spirituall and eternall Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fore spoken or execrated The ordinary word of the Lxx Dent. 27.15 c. And of the new Testament as Gal. 3.13 Secondly the sinne 1. generally 2. in particular First Generally set down The deceiver deceitfull against the faith of Religion and against ordinary justice Tremel calls him Machinator Hee that can devise wayes of deceite covertly The crafty deceiver The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was able Taking the word in the Text Nochel to come of Iachal potuit whereas it is of Nachal To deale perfidionsly Secondly in particular Which hath in his flock a male and voweth and sacrifieeth to the Lord a corrupt thing That hath better for if hee had not ability God would not require at his hands but hee should bee more blameles and yet thinks the worst good enough for God Hee must have a flocke and a male in it that is a sacrifice fit perfect and without blemish according to the law or else God doth not require or so strictly expect from him And voweth and sacrificeth to the Lord A corrupt thing that is that voweth a perfect or sound thing for they were by the law to vow Levit. 22.23 Males and perfect but comes short of his vow and sacrificeth a corrupt not answerable either to the purpose of his vow or to the law There was no man that would vow a corrupt thing though through fraud hee sacrificed or offer'd such a one Therefore the Greekes have exprest this sense cursed bee the deceiver that hath a male and his vow being upon him sacrificeth a corrupt thing And accordingly the Vulg. Lat. That making a vow sacrificeth a weake thing A corrupt thing Vulg. a weake Pagn aspotted or blemished The Tigur a faulty The Hebr. word Maschat is weakened guelded maimed corrupt To the Lord Hebr. Adonai This is the first time in this Prophet that God is directly named by any other name then Iehovah Adon is a Lord who as a foundation or a columne sustaines his people and it is applyed to God who is the Lord of the whole earth who is called Adam Exod 23.17 All thy males shall appeare before Haadon the Lord God But of this appellative there is formed a proper name or epithete of God Adonai with Cametz having the same points with Iehovah Thirdly the reason both why the deceiver is cursed and to assure him he shall be so For I am a great King saith the Lord of hosts and my name is dreadfull among the heathen The Italian For asmuch as I am a great King The sense is It will not stand with my glory to suffer my people to profane and despise that name which the Heathen magnifie and feare Dreadfull Arias and the Genev. Terrible The Vulg. horrible Tremell Reverend The Chald. Potent Onely the Lxx render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious as if the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To see but it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bee afraid And this verse seemes to refer to the sixth If I bee a master where is my feare The very Heathen acknowledge mee to bee so by their dread and feare of my Name Thus having expostulated with them and threatned them for their ingratitude and contempt in the next place in the former part of the next Chapter III. Verse 1 He amplifies the former expostulation and threatnings Chap. 2. ver 1. to the 10th where First to whom he chiefely applies his speech verse 1. And now O yee Priests this Commandement is for you The French Is addressed unto you And so Deodates Ital. also supplies it Hee here returnes his speech to the Priests whose avarice and profanenesse had beene the fountaine of much other evill and profanenes among the people Cursed be the deceaver who ever he be But to you O Priests it is principally to bee applyed My name is dreadfull even among the heathen If it be profaned by you that are neare me in attendance and service the curse is chiefely against you And now or as Tremell Now therefore Their objection is prevented all that hath been said touches the people not us Yes This Commandement is for you or as Montan. To you This Commandement this increpation this intimation of my mind is for you Or this Commandement is for you that is of you I principally required and expected to be honored at my Altar in my sacrifices Secondly the matter of the speech mixt of contestations and threatnings or a conditionall threatning of many judgments unles they repented We will consider 1. Verse 2 The conditions of exemption from his judgements If you will not heare and if you will not lay it to heart To give glory to my name saith the Lord of hosts Here are three conditions of exemption To heare God To lay his Commandement or their duety to heart To give glory to Gods name The Summe of them is repentance Lay to heart The phrase is usuall and frequent The Geneva Consider it in your heart Chald. paraphrase unles yee put my feare upon your heart Lay it what my precepts so Vatabl. your duety so Tremell my glory so others 2. The things that are threatned I. Set down more largely ver 2 3 4 5 6 7 8. II. Repeated againe with more brevity ver 9. 1. Set down more largely 1. In generall verse 2. 2. In particular vers 3.4.5.6.7.8 1. In generall I will even send a curse upō you The vulg I will even send want upon you And they translate it so because

are tithes for in the other respects the nine parts are his as the earth is his Then must this needes be usurpation and sacriledge to keepe it from the Lord and his deputies upon whom he hath bestowed them Numb 18.21 Because they are called holy to the Lord Reason 2 in the same place which serves for all the maintenance of the Ministerie called so because they are separated from man and mans use Now to take holy things from the Lord is sacriledge as in Ananias and Saphira Acts 5. Even of things separated by man to the Lord which might not be altered Levit. 27.28 Because without this mainetenance the worship and service of God must needs fall to the ground Reason 3 understand publique worship As Nehem. 13.10.11 And that of Orig. * Nisi dederit oleum populus ex ing●etur lu●er●ain templo Org. Vulesse the people bring oyle the lampe will go out in the Temple Then it is impious to withdraw this Because it is impious to retaine the hyre of a labourer in the things of this world and the body is it not more to retaine his who laboureth for the soule unlesse men thinke they may require his blood for nought Reason 4 in this more then in other service Because it is impious and a breath of the eight commandement to keepe a mans owne from him Reason 5 whether his owne by his labor or the speciall gift of God as this is both Because the with-holding or withdrawing of this Reason 6 as it hindreth the worship of God so the salvation of men for which they labor for how should they labour in either if they have not their due and honest and competent mainetenance What doe you account or call the mainetenance of the Minister Quest are tithes yet in force and due unto the Ministers by the law as if no other mainetenance might be for them or otherwise raised I answer Answ saving the judgements of other men who have laboured to prove them so whose reasons have not so perswaded me as they made shew of at first they are not strictly first because then that law Numb 18.20 which indeede was given as a reason of this should then still be in force And so every man should renounce his patrimony that takes the mainetenance of the Church which they will not yeeld unto nay reason is for the contrary seeing that they may use both for the better credit of their ministery and the better performance of the commandement 1 Tim. 3.2 To keepe hospitality Secondly then should that law be in force Numb 18.26.28 And so there must be a high Priest or chiefe Bishop to receive this as the Pope did and which is now appropriated to the crowne but men will not contend for that Thirdly then that law of the tithe of the third yeare should be in force Deuter. 14.28.29 which is not approved or allowed Fourthly then should I condemne all those Churches and Countries where no such law is observed but men are otherwise maintained though questionlesse nothing so fitly and competently as living in a grosse breach of the morall law Fifthly then should I free all Cities who have not fields nor Vineyards Oxen nor Kine Sheep nor other things that are titheable from being bound by the morall law to pay and give mainetenance to their Ministers because I finde not neither directly in the word nor by collection gathered by any that Merchants and tradsemen were bound to pay tithe of their merchandize and trades but no reason but 1 Cor. 9.11 And that they should give mainetenance to those who watch for them and must give an account of their soules These with the like reasons have prevailed with me to settle upon this that tithes are not due by a perpetuall and the morall law as if nothing else might come in the place of them Yet I say that tithes in our Land and Church and in divers other Churches of Christendome where there are thing titheable have their ground from the word of God First in respect of the equity of the law of God being this that the Ministers ought to live of the people and to have sufficient and competent meanes by them for the Oxes mouth must not be musled he that serves must live of the Altar and so of the Gospell which equity and substance of the law is morall and ought alwaies to continue Because the lawes of the Land and of the Church have confirmed this ancient constitution which in it selfe is different the generall laid downe in the word and the particular man hath appointed so tithes may be said to be by the law of God because they are by the law of man agreeable to the word which lawes God hath commanded to obey Thirdly because tithes have Beene dedicated to the Church and Ministers by men themselves and in that dedication there was neither error nor superstition Therefore due not to be taken away no more then Ananias and Saphira might take away any part of that which they have vowed to the Church onely happily according to the rule of the law they may be redeemed but not with lesse but with a thing of the same value or rather according to the law Deut. 27.31 Now further I say that this maintenance is the most fit and competent most equall and indifferent First because the wisedome of God in the beginning of the Church established this which was no meerely ceremoniall but had a morall equity Now how can they have an example of greater authority and more worthy to be followed Againe because it affordeth competent sustainance for the one when he shall live of the tenth and not of the twentieth or fifteenth part which were too little and not grieving and oppressing to the other when he hath the nine parts reserved to himselfe Because the Ministers lives are subject to the same wants that other mens lives are it is fit and convenient that what they provide for themselves thereof they should affoord a part to him that laboureth in another great worke for them Because 1 Tim. 3.2 he must be given to hospitality which shall be performed better of him if he have things in their kinde and so have his provision Because when the Minister shouyd receive all good things for his maintenance and necessity and that as Galat. 6.6 It might bee a present and palpable admonition to him that hee also should Minister in their wants in spirituall things committed to his charge Because that as the blessing of God was upon the people their lands and labours or denied to them he also might be partaker of their aboundance and want to abound with them and to want with them for where much he was to receive much and where little the lesse alwaies proportionable to them Num. 18.27 that out of this fellow seeking he might praise God with them or pray more earnestly for them Now as for Cities where there are few or no things titheable there the