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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	apostle_n	good_a	word_n	2,270	5	3.9760	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

so continues a notorious wicked man as in Athens when a beame of the house fell in a banquet and knocked a professed Atheist alone on the head there is then some ground for our censure for then the word and worke of God meet together else there can bee no certaine judgement because as it is Eccles 9.1 2. I have surely given mine heart to all this and to declare all this that the just and the wise and their workes are in the hand of God and no man knoweth either love or hatred of all that is before them All things come alike to all and the same condition is to thee just and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner he that sweareth as he that feareth an oath And that which is befallen another may befall thee for it is no faith but a fancy whereby any man thinketh himselfe excepted from any outward calamity having no promise for freedome Therefore should no man judge another that liveth outwardly well by ought that befalleth him for it may befall him and that in Gods justice as Proverb 24.17 18. Vse 2 This tels how it is warrantable to judge and censure of other men such as are wicked and prophane and yet cry out that any man should sit on them but themselves and of those wee meane who boast of as good and sincere a heart to God as the best though their lives be not so religious as theirs yea when they are prophane and notoriously wicked yet men must judge charitably of them because they can not see into their thoughts and know what there is there But we answer them that their lives tell us what lyes hid nay that which is within cannot be hid because their lives are such For Math. 7.18 a man need not dig into the ground to see what the root is the fruit will easily discover the tree so is it with the heart actions by good actions we may be deceived because of the disposition of the partie Math. 6. Almes and Prayers by vaine glory or want of sincerity are not good at all to the doer but evill cannot be good by good intention for that which is evill in it self cannot be made good to any for any end And so evill actions still argue an evill heart as bad fruits an evill tree And so it is a very ridiculous thing for men to brag of a sound and good heart when their lives be as they bee For Jam. 3.11 Evill words saith the Apostle corrupt good manners their own and others much more evill workes good men yea they argue the doer corrupt within for it is not the fruit makes the tree bad but it is the badnesse of the tree that maketh the bad fruit the fruit discovereth the naughtinesse of the tree For as the Adder hath a sting before he stingeth so are men wicked before they work wickednesse then is it knowne she hath a sting and they corruption for as the mouth speaketh from the abundance of the heart so the heart worketh from the abundance of the soule so that lawfull it is for me to judge a common swearer a known adulterer a manifest deceiver an usuall drunkard c. to have a corrupt heart for when the earth is broken up and a filthy stench commeth out argues it not that there was some dead corps there so when men send out cursings blasphemies swearings raylings and such like that a man should not be able to endure from whence issue these but from a dead and a rotten soule these carry about them then the grave and sepulcher of the Soule Now that which is said of the words may be applyed to the workes As a man therefore comming to a tombe though never so costly and curiously or so royally deckt yet if at some vent be apprehend a filthy savour issuing out of it he knoweth well there is not only a dead but a rotten carkasse within so when a man feeleth a filthy and unwholsome sent either of prophane speech or of dissolute life issuing from the heart which is the fountaine of both he must needs conclude neither is it against charitie to censure it that there is a soule not only dead and buried but even rotten in sinne and corruption Therefore let no man delude himselfe whil● he would deceive others to beare men in hand that he is soun● at heart when he is unsound and corrupt in his life as if a man might be perswaded that it is a vine or figtree which he seeth hanging full of crabs and wildings Nay it must needs be otherwise therefore as Christ said Math. 12.33 Either make the tree good and his fruit good Or else make the tree evill and his fruit evill for the tree is known by his fruit If thou hate sinne shew it in thy life if thou feare God shew it by thy carefull walking in his waies and seeking to please him If thou lovest the word frequent the assembly with diligence and devotion and not carelessely and slippily If thou thinke reverently of the service of God be carefull reverently to addresse thy selfe to the performance of it Otherwise know thy practice proclaimes the want of these things and thinke not much if others judge thee by that for they have their warrant from Christ their King By their fruits you shall know them If yee offer the blind The Lord he requires not all the substance of a man to his service but a few things and those not very costly yet he requires the choise and best in their kind and they be accounted of better then any others the best should not be deare to them nor too deare for him Doctr. Men ought to offer their best things to God and to thinke nothing too deare for him either to give to him or for him Gen. 22.2 2 Sam. 24.24 Vse 1 This serves to reprove all hypocrites such as the world the Church is full of who offer not the best but the worst unto God think those things good enough having many things too dear for him when as nothing is too good for their back bellies for their pleasures delights to serve the flesh world withall But generals touch not for particulars First the maintenance of the Ministers is the Lords portion as not to seek it fare off Mal. 3.8 for if the spoiling of them be the spoyling of him then è contra But how many have we that thinke every thing is too much that they have and any thing is good enough for them I say nothing of them who bestow all on pleasures and give nothing to the Lords portion who as they think playing better then preaching bestow much on Players but nothing on Preachers But I aime at such as account of Preaching and injoy the benefit of the ministery and yet a vaine man will bestow more

the Apostle hath Hebr. 11.6 is here more if not without faith then not without knowledge Now what servant or child is it that obeyes and doth service to his father or master and knowes it is not acceptable and yet if he be told what way he may take to have it accepted will not so in this if there be any desire to please him labor not so much to doe as how to doe or to know what you doe and this not onely by siting at Gamaliels feet and hearing the Ministers but by reading the Scriptures and word of God your selves diligently and painfully Col. 3.16 for the Apostle so perswades Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your selves in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts to the Lord not as Chrysost well saith that the word should be in you that is come as a stranger and stay for a night a season and gone againe but it must dwell in you and that not sparingly but copiously and abundantly Chrysost exhortation is not so necessary for these times and this audience to get them Bibles for they must have them in their hands and houses but to use their Bibles which most neglect Therefore as he de Lazaro Semper hortor hortari non desinam ut non hic tantum attendatis iis quae dicuntur verum etiam cum domi fueritis assiduè divinarū scripturarum lectioni vacetis Quod quidem iis qui privatim mecum ingressi sunt non desisto inculcare Chrysost Hom. 3. I againe and againe exhort you not only here to attend to the things that are spoken but when you are at home to read the Scriptures carefully which I use to presse upon them that are about me If this may prevaile a little more may that of Moses Deuter. 6.6 7 8. and that of Christ John 5.39 and the former of S. Paul But alas how may that complaint of Chrysostome be applyed Homil. 13. in John Quinostrūquaso repetit domi aliquid aut Christiana dignum opus aggreditur Quis Scripturarum sensus perscrutatur Nemo sane sed alveolos talos frequenter invenimus libros quam rarissimos Chrysost Who is it that when he comes home doth any thing worthy of a Christian who is it that seekes the meaning of the Scripture None at all we may ordinarily finde you at Tables or Dice but very seldome at your Bibles Doth not he describe many of our Christians and their familes and so that being without knowledge all they doe is unacceptable Let us labor then for this knowledge and be not Idols in the Church who have eyes and see not so much knowledge is required as there is capablenesse and meanes And if yee offer the lame Lame sacrifices forbidden signified the dislike that God had of such service as was done by halfes in body and not in minde è contra in hypocrisie for fashion and custome and such like Dorct Lame service which is done to God is unacceptable unto him whether it be done with the body without the heart or pretended to be done with the heart when the body goes another way when it is hypocriticall and dissembling or by parting or sharing with God it is abominable and not acceptable unto him therefore rejected he the lame sacrifices the ceremony leads to this substance the shaddow to this body 1 Kings 18.21 And Eliah came unto all the people and said how long halt yee between two opinions If the Lord be God follow him but if Baal be hee then goe after him And the people answered him not a word This God complained of Isaiah 29.13 Jer. 12.2 Ezek. 33.31 Act. 4.36 with 5.1 2. Math. 6.2 5. Reas 1 Because all and the whole is his both body and soule by his three-fold right of creation redemption and preservation or gubernation therefore he will have all or nothing can be accepted of him Reas 2 Because this is to make a false God of him for it is a position full of truth that a true God as hee will not be worshipped with fained and counterfeit worship so not with partiall worship but he will have all or none whereas false gods will be content so they may have but a share But the true God is like the true Mother 1 King 3.26 will not have it divided Vse 1 This condemneth all presenting of the body before an Idoll or in Idols service under pretence of keeping the heart to God whether it be done by feare fancy or for profit and gaine This is to offer up a lame sacrifice to God such as he abhorres it is without any president or precept in the Scriptures nay the Commandements precepts lawes admonitions judgments of the Law and Prophets of the Old and new Testament are all against it commanding to fly Idols and Idolatry The companions of Daniel chose rather to bee cast into the fiery fornace then to bow to the Kings Idol The mother in the Maccabees and her children embraced death rather then they would eate swines flesh contrary to the law of God Infinite are the Martyrs of all times who have couragiously embraced death before they would doe any such thing who had been all very unwise and fooles if this would have served and God would have accepted such lame sacrifice Object But for all this a man may goe to masse and such superstitions may he not Answ No more to the one then to the other for this is the greatest Idol in the world and for it more abominable Idolaters are the Papists then any other for never any worshipped the thing it selfe as they doe the breaden God and the crosse but they worshipped God at it and in it as their old distinction hath been Object But we goe to make us abhorre it when we see their follie and vanity Answ This were as if a man should goe into a harlots house or stews under pretence to see and to abhorre whom shall he make beleeve that is his end if it were apparent yet what madnesse were it for a man to lay himselfe open to bee taken with such a danger He presumes of his strength nay he provokes God to take his strength from him and to let him fall into it as in Peter This is not the way to abhorre it But as he that would abhorre uncleanenesse or drunkennesse must not take that course to go to stewes or to frequent tavernes for that is to make him more in love with them but must labor for a chaste and sober heart and that will make him abhorre it so here for a religious and holy heart for it is not the seeing of evill that makes men abhorre it but the seeing of good If men labor for true grace they shall easily abhore sinne and in this as in all others evill must not be done that good may come Nay though never so much good would ensue yet when God

you will heare his voice harden not your hearts Meeting by this with the voice of Satan Mihi hodiè cras Domino nosce obsecro inimici dolos ut omnino à Deo averteris consulere non audet novit enim hoc grave admodum Christianis verùm artibus insidiosis aggreditur intelligit autem quemadmodum nos praesens tempus libenter recipimus omnisque actio humana in praesens contendit spectat Quamobrem hodiernum tempus nobis furatur astutè spem facit crastini postquam cràstinum venerit rursus malus divisor sibi hodiernum crastinum verò Domino dari petit Basil Exhortatio ad Bapt. saith Basil exhort ad Bapt. who saith Serve me to day and God to morrow I beseech you be acquainted with the craft of the Enemy he dares not advise thee altogether and presently to forsake God for he knows Christians would not endure that but he deales craftily being a Serpent and subtle to beguile hee steales upon us for the present and puts off the next day for God and when that day comes still he puts it off to the next Therefore the Lord to meet with that comes thus calling upon us to day partly quia qui non est hodie cras minùs aptus erit Because hee that is unfit to day to morrow will be more unfit and partly for that this is the time lest judgment doe come upon us and we have no evasion for wee cannot tell what to morrow may bring forth Before God Though he deride these yet he directs others and teacheth them that in prayer they are before the Lord. Doctrine They who pray are before Gods face and in his presence If they who heare be as Cornelius said Hee and his company were Acts 10.33 before the Lord to heare one speake in his Name and him speaking mediately to them more when they speake immediately to himselfe Therefore was the Arke of Gods presence ever in the Temple before which they prayed and from which they received answer Psal 84.7 That he may have mercy upon us It is that they were commanded to pray for before and to require for the people Doctrine In prayer men must not aske what they list but that for which they have a commandment to aske and a promise to receive Vse 1 To reprove all those praiers those who frame their praiers not according to Gods will but their owne lusts and fancies whatsoever their vaine hearts desire that they utter before the Lord and make their requests unto him for it never regarding whether good or evill how agreeable or disagreeable to the word having their owne affections the rules of their prayers such prayers they would be ashamed to put up to men as they preferre to God making Christ a mediator for them if hee will doe it for them for things they would blush to desire the helpe of man in some praying as Saint Augustine who confesseth of himselfe that hee prayed to God to let him live a little longer in his sinnes so they in their corruptions desiring still meanes and opportunities to fulfill their lusts and desires Some aske temporall things simply as they Psal 78.18 who asked meate for their lust who importune the Lord to prosper their journey endeavour for honours as Balaam be the means what may be who have their prayers sometimes in mercy denyed as Jam. 4.3 and sometimes in wrath granted to them as Psal 79.29 30 31. Mercy That is be gracious and favourable unto us and lift up his gracious countenance upon us Doctr. In prayer men ought especially to pray for Gods favour the chiefest thing they ought to desire is his mercy and loving kindnesse 2 Cor. 7.14 this is called seeking Gods face Reas 1 Because this is the fountain from whence all things else come all good things we receive for Rom. 8.32 He who spared not his owne sonne but gave him for us all to death how shall he not with him give us all things also And the cause of that was his favor and love Joh. 3.16 For God so loved the world that he hath given his only begotten sonne that whosoever beleeveth in him should not perish but have everlasting life Reas 2 Because no temporall blessing asked never so earnestly nay though it be sought with teares as Esau his blessing can be obtained till a man have his sinnes forgiven Hence Math. 6.11 12. the petitions are joyned with a copula as inseparable Vse 1 This reproveth their folly and error who pray more for the things of this life then for the favor of God or remission of their sinnes 2 Chron. 7.14 Vse 2 To teach us to pray for temporall things but specially Gods favor and the remission of our sinnes For us Both Prophet and People he would bee prayed for as well as the people acknowledging as it seemeth those things in himselfe which he reproved in them the better to affect them Doctrine No man is so excellent in the Church of God so indued or abounding with gifts and graces that needeth not the prayers of the rest This the Prophet sheweth that he exempteth not himselfe but would be prayed for as others So Hosea 14. sure including himselfe This our Saviour Christ shewed when teaching his Church in the person of his disciples to pray hee taught them to pray one for another and taught them they had need of the prayers one of another Math. 6. This is shewed by Saint Pauls earnest request unto them Rom. chap. 15.30 repeated to the Corinthians 2 Cor. 1.7 so Col. 4.3 2 Thes 3.1 and for the Saints Ephes 6.18 Reas 1 Because his excellency excludeth him not from the communion of Saints as the excellency beauty or proportion of any part doth not exclude it from the fellowship of other members Now one part of this communion is prayer one for another Reas 2 Because his excellency is imperfect for here all things are but in part 1 Cor. 13.9 Therefore he hath need of prayers as his owne so others many prevailing more with God then one Reas 3 Because the excellency and goodnesse a man hath is as Basil exhort ad Bapt. brings in some making the objection The saurus servatu difficilis a treasure hard to be kept Therefore as he said Opus est vigilia wee had need to be more watchfull and he adviseth to take three adjutors Orationem Jejunium Psalmodiam Prayer Fasting and singing Psalmes Now as for keeping of treasures a man will use other meanes and helpes and all little enough so in this should he be carefull Vse 1 This reproveth those who think they have no need of the prayers of others but can pray well enough for themselves their owne private prayer is sufficient they need not the prayers of others or the publique congregations as some men thinke they have no need of publique teaching they can instruct themselves well enough with reading of good books at home so for prayer they can inrich themselves of

the people they might say they were bare with their long journey and cost of building and they were growne old and if they were not tolerated thus to do they would bring nothing at all and his worship would fall to the ground The Prophet answereth That God hath commanded and therefore they are to doe it whatsoever come of it Doctrine Whatsoever God commandeth men or calleth them to that they must obey and do whatsoever inconvenience may follow of it they must shut their eyes against them all and put their hand into Gods hand to be led by him whither soever he will So with these Abraham obeyed God to go out of his owne countrey when God called him not objecting the inconveniences Gen. 12.4 And when to offer up Isaac not objecting as he might if he had consulted with flesh and blood infinite things against it Gen. 22. Hereto is that Exod. 34.23.24 Levit. 25.20 Galat 1.16 Reason 1 Because all inconveniences in the world will not excuse the fact mans disobedience it may sometime lessen it in mans reason but not defend it in Gods judgement Reason 2 Because God is able either to take away those inconveniences or to make them turne to his owne glory and the advantage of man who in a sincere conscience doth obey him And he will do so as in Daniel and the three Children Vse 1 To reprove all those who refuse to obey those things they are taught and shewed that God hath commanded because of some inconveniences they foresee will follow They shall happily be debarred of their pleasure or deprived of their profit or be discountenanced of great ones or derided of inferiours therefore they will not be religious nor professors nor reforme their manners nor be carefull of their lives and seek to make conscience of their wayes as if God cannot bring these upon them for evill as well and more then man for good Or as if these had not befallen men in their disobedience as well as those who have obeyed him As if these can excuse a man when he shal come before the Judge or he shall not be stript naked of them all and be left alone to answer for his disobedience Men are taught they ought to deale plainly and truly with others in weight and measure to speake truth and not to lie and such like They see then they shall not grow rich as others and be esteemed of as others as they think and therefore they chuse rather by such meanes to grow rich then to obey God as if their comming into the world was onely to get riches and not to honour and obey God Teach them to be liberall unto the poore for good causes and to make them friends with the riches of iniquity Luk. 10.9 and that God will give them use for it They will answer or thinke as the widow of Sarepta did 1 Kings 17. they have little enough for themselves and theirs and they feare to want before they die or not to leave enough for theirs As if that they left behinde them were theirs and not rather that they sent before As Princes have more use of that they send by their Harbingers then of that they leave in their standing houses so should they have more profit by that they give before then that they leave behinde Perswade them to make restitution of that they have wrongfully taken from men or else God will not justifie them but condemne them Micha 6.10.11 They see they shall call their names in question they pretend slandering of the Gospel To these I say Saul disobeyed God as he pretended to sacrifice to God or to have that he might and not for private use but it excused him not he lost his kingdome for it let them take heed they lose not the kingdome they say they hope and look for Vse 2 To teach every man when he hath a commandment of God to obey and not to cast at the inconveniences to hinder himselfe from obeying for he that will looke at such things shall be like him Eccles 11.4 He that observeth the winde shall not sow and he that regardeth the clouds shall not reap he shall neither sow any obedience nor reap any reward If he see no inconvenience imminent and obey it is not much worth for he pleaseth himselfe rather then God but if there be it is the more acceptable As disobedience in small things is more offensive because the obedience was easie so obedience in great things and when there are great inconveniences is more acceptable because it is harder Therefore if God command we must shew our selves the children of Abraham and of the faithfull What though inconveniences will follow what though the world shall condemne us and the wicked flout us and the Divell and our owne flesh set themselves against us Deny thy selfe as Abraham did and thine owne reason dispute not of the commandment of God but obey and commit the event to God Worthy is that saying of * Qui habet certum Dei verbum in quacunque vocatione credat tantū audeat dabit Deus haud dubia secundos exitus Luth. Luther to be written in the tables of our hearts He that hath Gods word for what he doth in any calling let him beleeve and go boldly on and no doubt God will give a good issue If God command them and they see great inconvenience passe and mount over them all by thy faith as Abraham did and beleeve Gen. 22.8 God will give an evasion and thou shalt have occasion to say vers 14. In the mount the Lord will provide And as Philo when he pleaded the cause of his Nation being brought to a great exigent before Caligula said It cannot be but that Gods aid is neer when all mens help faileth us This commandment is for you The care of Gods service to see it be done as it ought to direct the people to reprove their corruption to refine their corrupt offerings belongeth to the Minister of which I have spoken in the former Chapter VERS II. If ye will not heare it nor consider it in your heart to give glory unto my Name saith the Lord of hosts I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye do not consider it in your heart IF ye will not heare it In the matter of this curse we consider first the exception which is treble to heare and apply and give glory to God The summe is repentance unlesse they will consider things well and enter into their hearts and returne to do things worthy their place and fitting their calling these things must come upon them so that without this these must come nothing can hinder it Doctrine 1 There is no means to keep away or turn away Gods judgements but repentance Revel 2.5 Except thou repent In the particulars the first is to hear they were the Ministers of the Assemblies such as were able to teach

the Lord and Iosias 2. Kings 23.24 And this as well such as hurt as helpe and though they do neither yet if they have familiarity with a spirit as both the law of God and our Land requires And slender it is which is objected to say now there are none when this place speaketh of the time of the Gospell and never would the Apostle have threatned any if there had not beene such sinnes and such offendors to have thus fought with a shadow Vse 2 To perswade men to avoide this sin and not to fal into it to become sooth-sayers wizards wisemen c. upon hope of gaine for desire of revenge affecting vaine-glory to know and reveale things to come or for any such cause knowing that though they can escape the law and punishment of man either hurting not or covering their sorcery and witch-craft by medicines and hearbes or deny they consult with any spirit yet shall they not the judgement of Christ who is the witnesse and sees the secret of their compact with Satan beholds their invocation and worshipping of him either in secret place or in secret maner and howsoever it is and will judge them and doth judge them in this life with blindenesse hardnesse of heart oftentimes poverty and such like but sure he shall judge them in the life to come and give them their portion with him who have sought to better their portion by him Vse 3 To disswade men from seeking to sooth-sayers and sorcerers c. or having any commerce or fellowship with them in their art to seeke from them the knowledge of things to come the finding of things lost the helping of creatures ill affected and such like for besides that it is absolutely forbidden in the word God and threatned Levit. 20.6 Manifested in the example of Saul 1 Sam. 28. This may disswade because they shall be partakers of their sinne and consequently of their punishment and be judged by Christ for judging these he will judge them who communicate with them in the same sinne yet is it lamentable and fearefull to see what flocking there is of men but more of women to men and women who cannot chuse but be witches and have familiarity or commerce openly or closely with the Divell sometimes for things lost sometimes for barrennesse sometimes for long and extreame diseases of their children not fearing this that Christ will judge them then those who communicate with them and are the causes of their practises for as no receivers no theeves so no frequenter to those no such specially such as are called white and good witches or sorcerers but they will say they are bewitched Ergò they may seeke to be helpt Answer As if there were not a God in Israel that ye goe to enquire of Beelzebub the God of Ekron 2 Kings 1.3 Or that God were not able to dissolve the workes of the Divell Did Iob this when no doubt he discerned as well as these that he was bewitched But ease and deliverance often followeth after this In possessions Divells depart in other extremities thing● are appeased Answer This is nothing for first Divells know how to agree among themselves to deceive men and none of us would trust or commit his businesse to one that is deceitfull and perfidious Now the Divell is not onely a lyer but the father of a lye Secondly if health and ease follow it may be it is the effect of the lawfull meanes which was used before and God seeing how corrupt and impatient thy heart was to abide his leasure and make use of them gave thee over to thy corruption and let thee have thine owne will even then to use such an unlawfull meanes when health and ease was at hand as if it had been an effect of that to confirme thee in thy blindenesse and infidelity or lastly it may be like that Deut. 13.3 Thou shalt not hearken unto the words of that Prophet or unto that dreamer of dreames for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soule And therefore for thee to take heede how thou hearkenst to these lest thou bewray thou lovest not the Lord. But they use nothing but good words and lawfull meanes prayers and hearbs and simples and such like I answer first with Saint Chrysost * Christianae mulier est haec excantaus nihil aliud loquitur quam Christi nomen Chrysost ho. 21. ad popul Antioch Proptere à namque magis odi aversar● quod Dei nomine ad contumelium utitur quod se dicens esse Christianam gentilium opera facit Etenim Daemones Dei nomen fatebantur tamen erunt Daemones Chryso she is a Christian woman that useth the spell and nothing but the name of Christ They spake these words before going when they excused themselves for the like He answereth For that cause hate and detest her the more because she vilely abuses the name of God professing her selfe a Christian she doth the workes of an heathen for so the Divells confesse the name of God and yet were Divells still For they said Luke 4.4.1 Thou art Christ the son of God yet he rebuked them and cast them out Therefore I would intreate you to beware of this deceit for as they who are tempering bitter cups for children first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse shall not feele and feare the bitternesse and they who give poysonfull hearbes give them the titles of medicines that no man then reading the superscription of a remedy should suspect poison So deal these Besides in their hearbes the Divell is but Gods Ape who seeing him not doe things but by meanes useth the like that no man might suspect him as he appeared in like habit to Samuel But to conclude what colour and covert soever is made Christ is the witnesse and knowes all and he wil be the Judge to reward all who shall thus pollute and defile themselves And against the adulterers The second particular adultery in the Etymology of it is a going up to another mans bed As Gen. 49.4 Thou wast light as water thou shalt not be excellent because thou wentest up to thy fathers bed then didst thou defile my bed thy dignity is gone In the nature of it it is the carnall knowledge of a woman who is bound to another man but no doubt in this place not onely this but under it fornication and wantonnesse and all uncleanenesse is contained as in the commandement Doctrine The Lord as he will judge condemne and destroy all wicked men so adulterers whoremongers fornicators buggerers and other uncleane persons here and Gal. 5.19.21 Ephes 5.5 Heb. 13.4 Marriage is honourable among all men and the bed undefiled but whore-mongers and adulterers God will judge Revelat 21.8 Vse This ought to make every one flye adultery though he can escape the punishment of men yet for Gods

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 upon the same Prophesie of MALACHY By SAMUEL TORSHELL LONDON Printed by T. H. and R. H. for Daniel Frere and William Wells and are to be sold at their shops in Little Britaine 1641. Reader if euer Fame did fill thy care withe name of Reuerent Stock behold him heere Not in this Shaddow onely but turne ore the Booke and verroe this Stockes improued store There shalt find mixt with Graue Diuinitie a Prophets depe mysterious Prophecy then thanke his care whose goodness doth unlocke and publish to the world me Rich a Stocke To The ancient Friends and Hearers of the Author especially to the Right Worshipfull EDWARD RUDGE Alderman To the Worshipfull Captaine JOHN VEN Mr. WILLIAM KENDALL Mr. RICHARD ELLIS with the rest of the Inhabitants of the parrish of Alhallowes Breadstreet LONDON MY owne occasions together with some other difficulties and impediments have hitherto hindred a purpose that I had from the very first time that the papers of this worthy man were intrusted to me to communicate them to the World and to you But I have now done it and I hope it is not too late either to revive his memorie or your remembrance of those things you have heard from him I will not beleeve that you have forgotten or can forget a Pastor whom you did so much love and reverence For he was a burning and shining light John 5.35 and yee rejoiced in his light I have taken this paines to peruse his notes that he againe though dead might still speake unto you Heb. 11.4 and I doe endeavour that now after his decease you may have these things alwaies in your remembrance 2 Pet. 1.15 God was pleased to send you a rich treasure by his Ministerie 2 Cor. 4.7 but this treasure was brought unto you in an Earthen vessell and least haplie when that earthen vessell was broke by sicknesse and death and the shards throwne into the Earth you saved not the treasure I have now gathered some of it and kowing to whom it did belong have brought it back to Restore it unto you Ephe. 4.21 Now what remains but that you enjoy it use it let that be your care to be answerable to the Doctrine you have received to walke so as yee have learned Christ If so bee that yee have heard him and have been taught by him as the truth is in JESUS This is the onely thing that I have to say unto you that your conversation may tell the world you doe remember him Let him live in your lives That so even they who never knew him nor ever heard him preach a Sermon may see by your practise what and how hee preached And as yee have made a Monument for him in your Church set up one also in everyone of your lives you shall thereby doe him a greater honor then that stone-work though otherwise a Commendable Testimonie of your love and respect can doe him Be yee your selves his Monument his Statue Phil. 4.1 his Trophee 1 Thes 2.19 and as the Philippians and Thessalonians were to St Paul 2 Cor. 3.2 his Crown of glorying Be yee his Epistle known and read of all men Let all men see what he writ in you What precepts of Holinesse of Righteousnesse of Temperance Psal 45.1 hee wrote downe in your hearts when his tongue was the pen of a readie writer so long among you He was a Father I suppose unto manie of you I have heard some of you professe it 1 Cor. 4.15 though yee have ten thousand instructers in Christ yet have yee not many Fathers If in Jesus Christ hee hath begotten you through the Gospell bee followers of him imitate him so as that men may say of you when they see the grave and sober and godlie carriage of any of you he hath his fathers Counteinance he hath his fathers Gate He set a most faire Copy doe yee imitate the hand Iohn 10.3.4 1 Tim. 4.12 He did as his great Master he went before his flocke And was an example of beleivers in word in Conversation in Charity in Spirit in faith in purity In all things he shewed himselfe a patterne a stampe Tit. 2.7 that is the Apostles word such a stampe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as makes an Image of it in Coine or such a stamp as Printers use which leaves an Impression on the Paper be yee his Impression be yee his printed worke be yee the Commentary your selves and then yee need not buy it at the shops He was Typus Gregis be yee Antitypon Pastoris Goe through the world like good and current Coine with the right stampe Mat 22.20 Shew whose Superscription and Image you beare on one side Gods on the other side Cesars and both stampt upon you by your Pastor who was wont to Preach unto you those two points Holinesse and Obedience Shew that you suffered him while you sate under his Pulpit to enter deep into your hearts A deep stamp is long before it is worne out let it appeare that these fifteene yeeres since he dyed you have not forgotten the word of his exhortation Luke 11.28 They heare best that practice best If any of you be prophane and unholy if deceitfull and dishonest in your dealings if intemperate voluptuous and wanton yee might happily bee his Hearers and in the throng but none of his Disciples but such as listned with the other eare to your lusts But I am perswaded better things of you Heb. 6.9 and things that accompany salvation though I thus speake for I know your husbandman was skilfull and the seed good Math. 13.3 1 Pet. 1.23 Beare not therefore thorns and briars for such ground is rejected and nigh unto cursing whose end is to be burned but rather shew your selves to be the earth that hath drunk in the raine that came oft upon you and bring forth fruit that so you may receive a further blessing from God Unto whose blessing and most gracious protection I commend you and remaine Your servant in the Lord SAM TORSHELL To the READER THE holy Scriptures that had so many praises given unto them by the Antients were by them much read and studied who used also many waies of interpreting them wee finde their Commentaries that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings in which they set downe heads for remembrances Interpretations that is Enarrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called them or Examinations of the words Significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholies that is Glosses which they writ at their leisures in their ordinary reading Metaphrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering the text in other words

ye say The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is-called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part Doctrine The punishment of sinne the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Reas 1 Because sinne the deserving and procuring cause is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Reas 2 Because the wrath and displeasure of God which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Reas 3 Because none can give ease in it or deliver from it save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this Vse 1 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet

the feeling of it I feared the Plague by a naturall infirmity though God enabled me to abide upon my calling in the hottest brunt of it and mercifully preserved me hitherto to his Church and to speake this to you this day But if it should now come by the providence of God upon me that he beginnes to threaten it to the City I should willingly embrace it as thinking God to be marvellous mercifull unto me and whosoever he should smite by it to take it thus into his owne hand and not to leave us to more fearefull judgments which I cannot say but I marvellously feare is even at the doore to the wakening of dead men and women or the sweeping of them away I am no Prophet I pray God my words be no prophecy but what peace c. This ought to teach men in affliction if a judgment come and imposed by the hand of God to beare it patiently and meekely as David 2 Sam. 15.25 26. for it is a burden The way to be eased is not strugling with it but meekely to beare it for a prisoner to be free from his fetters is not in the Jaylors sight to seeke to breake them or to file them off that is the way to procure more or the longer lying in them So to be eased of a burden is not to wrestle with it when one is under it but to goe softly there is more ease while it is on his back and sooner comes he to be released of it A man may with impatiency wrestle and use unlawfull meanes to ease himselfe and God happly will let them prosper for a while but after he will bring a more heavy and inevitable burden on him that with his former shifts shall make more heavy to him There is a fable but it hath his Morall for this purpose A certaine Asse laded with Salt fell into a river and after he had risen found his burthen lighter for the moisture made it melt away whereupon he would ever after lye him downe in the water as he travailed with his burthen and so ease himselfe His owner perceiving his craft after laded him as heavy with Wooll the Asse purposing to ease himselfe as before laid himselfe downe in the next water and thinking to have ease rising againe to feele his weight found it heavier as it continued with him all the day The Morall is that they who impatiently seeke meanes contrary to the will of God to ease themselves of their burden shall have it more and more encrease upon them Vse 3 That men should make a speciall restraint to themselves to keepe from sinning because an heavy and grievous burden else is ready to be laid upon their shoulders Sinne it selfe is an heavy burden but few feele it and fewer feare it but to this burden shall the burden of punishment be added and who is sufficient for these things if the first burden feare them not because there is some pleasure in sinne to the flesh yet let the second which hath no pleasure at all When thou art tempted to sinne by which thou must needs tempt and provoke God learne to cast thy accompts well consult if thou bee able to meete him that comes against thee Luke 14. so if thou bee'st able to meete him and beare his burden goe on and spare not delight in all thy wayes restraine thy selfe from no sinne but if not if we may invert and resolve Doe we provoke the Lord to jealousie are we stronger than he 1 Cor. 20.22 then let this restraine us if nothing else will let us imitate Porters who called and offered money to beare a burden will poise and weigh the burden in their hands first which when they see they are not able to beare no gaine will entice them so in this case let us doe Of the Word of the Lord The circumstance of the person sending the efficient and authour as of other prophecies so of this he comes not unsent he spoke not of himselfe hee came not without the Lord but from him so he affirmeth and truely to get more reverence credit and authority with them and that it was thus from the Lord and so Canonicall the testimonies of Christ and his Apostles alledging him divers times for confirmation of Doctrine and reformation of manners proveth it but he addeth the Word of the Lord not onely to shew that he had but the word the rod and execution would come after God making his word good but as some thinke to shew that he had not a free Embassage but that he was to deliver it in certaine and set prescribed words Sometime when Prophets were more frequent and perpetuall in the Church and God spoke to them by dreames or by visions and apparitions they had divers kinds of words and had liberty for divers manners of speaking and delivery But our Prophet was such a messenger that the Commandement hee had received and was credited with he must deliver in so many words and the same he received them in and so he doth for in the whole he never useth his owne person but the Lord onely as Chap. 1.2 and 2.1 and 3.1 and 4.1 Here we might observe that the Writers of the Scriptures are not the Authors but God himselfe of which Rev. 2.7 But one particular may we herein observe this following Doctrine This Prophesie is the very word of the Lord it is of divine not humane authority which is not onely here affirmed but lest it should be doubtfull it hath the testimony of the new Testament the 3. Chap. ver 1. hath testimony Mark 1.2 and Chap. 4.2 hath testimony Luke 1.78 and Chap. 1 2 3. Rom. 9.23 Reas 1 Because this was written by a Prophet for as all the Old Testament was written by the Prophets so whatsoever was written by them was and is Canonicall Scripture therefore 2 Pet. 1.19 Luke 16.39 Heb. 1.1 Ephes 2.20 now all men hold Malachy for a Prophet the last among the Jewes till the comming of John Baptist Reas 2 Because the Church of the Jewes the onely Church of God did receive this and so acknowledged it as the word of God That they did so appeares Matth. 17.10 and the Apostles and the Evangelists alleadging of it for it is a farre more impious and heinous thing to take away Scripture than corruptly to interpret them or to adde Scripture if it were not of it Vse 1 I take instructions from hence entering the opening and expounding of this prophesie how I ought to labour with my owne heart and to seeke from the Lord assistance and grace to handle this as his word not carelessely handling the word and worke of God negligently taking his name in vaine comming to speake out of it without due preparation and constant study and speaking so talke as of the word of God 1 Pet. 4.11 not handling it with vanity and affectation not making merchandize and playing the huckster with it delivering it with a sincere affection dealing faithfully

our Fathers remembred not the multitude of thy mercies Thirdly when they doe not give him praise in word and affection doe not utter it before men Such were the nine Lepers Fourthly when not onely these but recompense him evill for good as that Isaiah 1.2 I have brought up children and they have rebelled against me Deut. 32.5 6. Fiftly not faulty in any of these but doe not walke worthy of such mercies when he doth not render according to the benefit done unto him as it was said of Hezekiah 2 Chro. 32.25 Reas 1 Because the contrary is a duty so often commanded and so earnestly call'd for in Scripture even in every thing 1 Thess 5.18 In all things give thankes for this is the will of God in Christ Jesus towards you Then the other must needs be a sinne Reas 2 Because the Saints of God have much laboured against it in themselves and others which they doe not but that which is evill and sinne Reas 3 Because the contrary is the honouring of God the crowning of him and the araying of him with honour and glory Psal 50.23 Who so offereth praise glorifieth me Then this is a great dishonour and then 't is evill That which is against the Crown and dignity specially immediately of a Prince is heinous and grievous Vse 1 This being such a sinne thus committed argues our age guilty before the Almighty some one way some after another yea who can say I am free Many and the most receive and devoure daily the blessings of God and know not or acknowledge not that he gave them but thinke they come naturally or by friends or by their owne labour and so as Habacuck 1.16 Therefore they sacrifice unto their net and burne incense unto their yarne because by them their portion is fat and their meate plenteous and so commit Idolatry with their friends with the earth and heavens with their labours and hands But say they be so farre instructed that they confesse him the giver yet how some have forgotten him and his benefits A second brings the oblivion of the first a third of that c. As one naile drives out another but an affliction makes all to be forgotten as with men one injury they doe us makes us forget they ever did us good But say benefits be remembred and oftentimes spoken of yet not so much as the afflictions and troubles or if at one time many words to expresse the passion in suffering few in receiving or if of them yet as Courtiers bragge of the Kings favour as Haman Ester 5.11 12. more to magnifie himselfe than the Kings liberality for a long story they will tell you of their wealth and honour and children and such like but a few words and that very unsavourily will they drop out of praise to God They make not their Song or Psalmes of thankesgiving as the faithfull have done But if any can plead not guilty here and be culpable in none of these yet his unthankfulnesse appeares that he still remaines in his sinne and rebells against the Lord not onely offending him but by those things he hath received from him more than any married and modest woman will doe to her husband by the Rings Chaines Bracelets Apparrell and ornaments he gave her to adorne her so she might be acceptable to him not that shee should give to an adulterer to entice him to folly And yet what else doe many but by their riches and honours their health and beautie by their strength and valour and such like dishonour him By their riches they waxe proud against God by their honours and high places they oppresse others without feare health makes them study the adorning and trimming of the body by their beautie they entice others by their valour they contemne others and like mighty Nimrods they tyrannize in peace and warre so that God for all his cost hath not Grapes but sower Grapes as Isaiah 5. But say that herein they are not to be charged yet are they ungratefull because they have not walked worthy of such benefits because they have not rendered according to their reward and every benefit hath not beene answered with obedience and more care to please God Vse 2 To teach every man to labour to see and know himselfe guilty of this sinne to humble himselfe for it and repent of it as of one of the greatest sinnes he hath and the greater as in the degrees he finds himselfe guilty of it Now because there neither is nor can be true repentance where there is perseverance in it nor unlesse it be forsaken and the former good acted for he is ungratefull that is not thankfull as he is wicked that is not just the contrary evill is ever where the good is not where and when it ought to be Therefore must every one labour for the good and strive to be thankefull to acknowledge to remember to praise to abstaine from evill to reward with all good offices for such great kindnesse Hee must stirre up the best instrument that he hath to pr●i●● the Lord In conferendis beneficiis est liberalissima ita in gratiarum actionibus reposcendis est avarissima whose nature as one saith is such that in ●●●ferring of benefits hee is most liberall and most covetous 〈◊〉 ●●iring acknowledgment This is most acceptable to him lik●●●scent of all sacrifices Levit. 3.16 17. Let it repent us that we have deprived him of so much as is due to him and now strive to it singing the songs of thankesgiving with cheerefull hearts when hee calls us to it not loving him otherwise than 〈◊〉 hath done us both in word and deed ceasing to grieve him seeking to please him and to recompence as he hath rewarded us Et si gravia praeterierunt tamen gravium memoria ne praetereat non ut doleamus sed ut gratias agamus Chrysost Hom. 12. ad popul Ant. But Hom. 25. Vera gratiarum relatio haec est cum haec agamus unde Deus glorificari debet cum ea fugiamus à quibus jam fuimus liberati Nam cum Rege contumeliis affecto cum poenas luere deberemus honorati fuissemus mox iterum affecissemus contumelia tanquam ingratitudinis extremae rei maximam merito poenam priore multo graviorem dare deberemus Whereas on the contrary to be truely thankefull is a great treasure it is the way to more riches because a man doth anew draw at the Well of Gods bounty for to him that hath shall be given if hee use it for his Maisters glory and the evill avoided which else would come upon them I have loved thee This is understood not of his generall love but his speciall and that after a speciall manner not such as he loves whole mankind by but such as he loves his Church by The love of a whole Family of his Spouse and children is different one more excellent than other and so both more speciall and more excellent Doctr. God

of the vally shall picke it out and the young Eagles shall eate it And if the King must be well thought of Eccle. 10.20 how the parent to whom our affection naturally is more Chams curse came in part for his unreverent thought towards his Father Gen. 19. Reas 1 Because God hath made them reverent in that he hath communicated unto them part of his excellency and dignity now then as a man cannot endure to see so much as his picture or image lightly regarded and not set by but cast at the heels of those who ought to reverence it so God who regardeth the heart and inward affection as much or much more then the outward action cannot abide to see any sparke of his own image despised or any unreverent thought conceived of those whom he hath graced with extraordinarie dignitie of excellency or authoritie Reas 2 Because they ought to love them and if they doe love them they cannot disdaine them nor despise them For 1 Cor 13.5 Love disdaineth not Reas 3 Because else outward reverence is unsound fained counterfeite when the inward is wanting as the inward is lame maymed and unperfect without the outward Vse 1 To teach every child to see his sinne even every one of us for who can say that his heart is cleane that hath had naturall parents living when he had use of reason to whom though he have given outward respect reverence for some sinister respect for feare or shame or gaine of the rod the world or hope of some better portion yet he hath had many disdainefull and despising thoughts of his parents which if they were disliked and resisted were the lesse sinne but not checked in them they have proved the seed and spawn of many outward corruptions unreverences toward them yea of much disobedience and dishonouring of them for as the mouth speaketh of the abundance of the heart so the eye looketh scornefully or the tongue speaketh disdainfully or the whole outward cariage is disloyall when the heart is so corrupted for Chams dishonouring his father to his bretheren rose from the disdaining of him in his heart in secret But if it hath not broken out to this but either grace hath subdued it or worldly respect hath made us smother it yet must it be put upon the account among our sinnes when we humble our selves before the Lord for them to get a discharge of these as well as others Vse 2 To teach every childe to whom God hath given that comfort that he hath parents both or one to labour for all good and reverent affection towards them to honor them in his heart and inwardly to have all honourable estimation of them for the Lord he lookes into the heart and this he requires as the other and by all meanes labours against the contrary and that which is condemned of God which will make them contemne the counsells and advice of their Parents whose persons they disdaine in their hearts and take every thing from them in the worse part and so make their whole government unprofitable unto them Besides the feare of Gods curse threatned Prov. 30. as he well said he was a sinner with a witnesse whom the Holy Ghost gave witnesse against so he is accursed with a witnesse whom the Holy Ghost so accurseth for it saith Tremel God will condemne and bring that person to some evill end or other who shall scorne and disdaine his Parents for his curses are not threatnings alone but inflictions not denouncings but performance This were a good caveat to be written upon the doores of young mens and womens hearts to banish and keepe out unreverent and scornefull thoughts of their Parents and a fitter Posie to be written upon the walls of Parents than the vaine inventions of Poets and Painters The second is outward reverence both in word and carriage towards them Doctr. Children sonnes and daughters must outwardly reverence their Parents that is in behaviour and speech give them all reverent respect in gesture and such titles as are due unto them For if inward more outward seeing the contrary is more offence to them who take notice of it more griefe to their Parents that see and heare them Here to belongs that Prov. 30.11 There is a generation that curseth their father and hath not blessed their mother and that he speaketh of the eye verse 17. shewes that in the whole outward man is required reverence Hence was the blessing of Shem and Japhet Gen. 9.23 26 27. Hence was the excuse of Rachel Gen. 31.35 and the practice of Solomon 1 King 2.19 20. Reason Besides those in the former point this may confirme it because they have their bodies whole and parts from them made of their seed framed in her wombe nursed and nourished up by them then ought they by the whole and parts to doe them all the reverence they possibly can Vse 1 To teach every one to see his sins past or present when they have beene in this marvellous defective nay doing the contrary little reverence in gesture and speech to their Parents short of that it should have beene nay often carrying disdainfull eyes disloyall and despightfull tongues the sinnes of our youth in this respect to be repented of The cause with many why they are despised and want this outward reverence of theirs God using this retribution because they have done so yea and when they have children of yeares to discerne such things who see them unreverently use their Parents both in gesture and speech both with looks and words who teach them how to use theirs while they let them see how they use theirs Yea divers Parents my selfe have beene an eye-witnes of some who teach their children when they are young not onely to disdaine others but themselves the father teaching the child to scoffe or miscall his mother and delight in it which falls out justly that they keepe the sent of this liquor and when they are elder so despise and contemne them But if now when they finde such things from theirs it is good to call to mind their owne sinnes and to think that they thus use me for I have used mine the like and yet never repented of it Vse 2 To perswade every child as before to labour to give them all reverence both in his word and carriage to thinke it little enough to reverence them with the whole and every part which they received from him Let none thinke this is needlesse or too much curiosity to stand upon such things they acknowledge them their Parents and respect them somewhat what need all this for this must be done and not greater things neglected Nonnunquā in parvâ deterius quàm in majori culpâ peccatur major enim culpa quo citiùs agnoscitur eò etiam celeriùs emendatur minor verò dum quasi nulla creditur eò pejor est quo securiùs in usu retinetur Greg. and the sinnes of children in this kind are in

humour for their owne fancy and pleasure only without good ground or manner may not this be seen by that of Isaac submitting himselfe to his father to cut him at his pleasure Gen. 22. yea of Israel to be circumcised and of Christ to his mother Luke 2.48 49 Reas 1 Because by this they shew wisdome Prov. 13.1 A wise sonne heareth his fathers instruction but a scorner heareth not rebuke and they get and increase wisdome Prov. 29.15 The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame for they learne to avoid the like sinnes and to escape greater stroaks from their father Reas 2 That which gets wisdome must be submitted to because by it they prevent greater destruction and bring to salvation They are called The way of life Prov. 6.23 wholesome things though bitter To prevent greater evill and bring health we easily submit our selves to the Physitians hand to receive Reas 3 Because they come from love Prov. 13.24 For those men love not or they hate in effect under affection those they correct not Vse 1 To reprove the stubborne and stiffe-necked children of our age who repine at their fathers reproofe their hearts ready to swell against them if they check them for their carriage specially when they are of some few yeares they will frowne as long as their Parents can doe They imagine they know how to carry themselves well enough yea better than their Parents and often give them word for word or mutter and murmure marvellously against them the cause being not onely want of grace in their owne hearts but the omission of correction and the rod when they were younger because they did not correct them betime Many Parents like Eli neglecting the rod when they were young cockering of them that they get such heads when they are growne that they will not beare the rod and better nothing at all by their reproofes but they live often to see their perishing as Eli did his sonnes Whereas if they be duely and maturely used to the rod and correction they will be nothing so audacious and in the end a word shall doe more with them than many stripes Vse 2 To teach children to give honour unto their Parents in submitting themselves to their reproofes and correction Wisdome will make them take them from others who are farre off when it may be doubtfull with what minde they doe it how much more from Parents of whose love they cannot doubt It is profitable saith Chrysostome Ho. 27. ad pop A. to have many admonishers and keepers many reprovers is profitable because as a beast that is hunted and set on of all sides cannot escape so shall not a sinne or vice but when such as are so nigh us who see in secret and open it is farre better But we could beare it if there were cause and we had deserved it but when they doe it without cause as we thinke unjustly that is it which makes us repine First know that the Physitian sees often more than the Patient so doth the Parent But if yet there be no cause the Apostle shews yet we should submit And we should consider as Hierome would have Salvina to judge of his reproofe that it was ex abundantia amoris and it is his cujus votum est te nescire quae metuit Besides it is more thanke worthy when a man can in such cases suppresse the rising and swelling of his impatient and corrupt nature onely for conscience of the commandement for here being some conflict betwixt his word and our will he taketh tryall of our obedience who hath simply commanded subjection in this kind to children which is to bee obeyed as that thou shalt not steale Therefore should every one endeavour to it and thinke it is the part of a good childe to kisse the rod that beates as the hand that gives The second thing wherein their subjection is required and submission is for their calling and education Doctrine Children must submit themselves unto their Parents to what calling they shall thinke fit to bring them up in and to So did Samuel to his Mother he yeelded to her to be set apart for the service of God and to be brought up to it 1 Sam. 1.28 For that which she gave he performed So David submitted himself to his father to be a shepherd and some of his brethren souldiers So Christ was disposed of by his Parents when he was fit to teach others and for another manner of worke Luke 2.46 yet he went and was subject to them and in the same trade verse 51. and Marke 6.3 Justin Martyr thinkes so 't was likely the wisedome of God to blind the wicked and hide him from their eyes Then as 1 Joh. 2.6 He that saith he abideth in him ought himselfe also to walke even as hee walked so for this particular Reas 1 Because they in all reason are far better able to judge of them and their parts and gifts what they are fit for and wherein they are most like to give them most comfort and glorifie God and profit themselves then they can of themselves That same borrowed speech Psal 127.4 5. As arrowes are in the hand of a mighty man so are Children of the youth happie is the man that hath his quiver full of them they shall not be ashamed but they shall speake with the enemies in the gate seemes to insinuate somewhat they are as arrowes of divers heads some fit for one marke some for another he hath them in his hand and knows best which is fit for which Reas 2 Because they are not in their owne power but his while they live in his house and government but part of his substance therefore the Devill smote not Jobs wife as part of himselfe but his children as part of his substance and temporall goods 't is equall then he should have the disposition of his children not themselves or others Reas 3 It shall appeare that he may dispose of them in Marriages and not any other nor themselves which is then when they are of more yeares and grown of greater discretion in the world more when they are younger and without experience Vse 1 To reprove the sinnes of many Children who sometime without asking consent if denyed doe dispose of themselves ar their owne pleasure in what calling they like as if their parents had no power over them as if they onely knew what was fit for themselves and their parents wanted the wit and experience they have to dispose of them for the best the cause of many miscarrying of them and not prospering in their profession because they went not to it the right way only led by their affection without judgement not knowing what God had fitted them for nor regarding their parents whom God had set over them for that purpose whence often the curse of God is upon them that they prosper not in such courses or if by the indulgence

teach every man who would keepe himselfe free from the practice and trade of sinne and that neither the pleasures nor displeasures of the world the delights nor the dreads of it shall draw him to be enticed and openly sinne to labour for this feare by which he shall be able to overcome temptations on all sides For if he have this feare a man would never sell himselfe to eternall torments for a draught of pleasure or for a Million of Gold when it might be said to him as Joshua 22.18 Ye also are turned away this day from the Lord and seeing yee rebell to day against the Lord even to morrow he will be wroth with all the congregation of Israel Loe to day he offendeth and to morrow God will be wroth and he shall perish in his wrath surely no profit or pleasure tendered unto him would make him incurre this danger And for the other temptation hee would easily overcome it by this even the feare of mens feare with the feare of Gods punishments and say happily as David though he spoke it more sanctifiedly Psal 119.161 Princes have persecuted me without cause but mine heart stood in awe of thy words If he have this feare hardly such temptations will assault him For as Chrysost Hom. 15. ad pop Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it there is neither thiefe nor robber nor any that practiseth such evill will come neere it So when feare is the keeper of mans heart there is neither the temptation of pleasure or profit or worldly feare will set upon a man but will fly away or be easily expelled subdued as it were by the command of feare God hath set two Schoole-masters over us Pudor Timor shame and feare that should lead an ingenuous nature but if not that yet this should unlesse we will be worse than beasts The second effect of this feare is that it is tanquam acus ad filum the needle or the bristle to the threed that is that as they goe before and make way for the threed but abide not there when it is once come but goes out againe So this feare first entereth the heart of man and makes way for love or the Child-like feare that loving feare first when he is converted and it entereth in for this end to bring or draw in love after it and love when it is once entered casteth feare out of doores that made entrance before 1 John 4.18 This is further manifest by the example of Paul Acts 9.3 6. and Josiah 2 Chron. 34.19 27. so Act. 2.37 38. and 16.30 Rom. 7.10 Reas 1 Because God respects and accepts men to give them grace when they are troubled and are smitten with this feare Isaiah 66.2 and it is spoken exclusivè none but them this then must needs goe before Reas 2 Because mans heart is not capable of grace without this first without this it is not fit to receive the impression of Gods Spirit It gives no grace but it makes capable of grace as we see fire though it give the metall no fashion yet it maketh it liquid and fit to be cast in any mould it maketh the waxe fit to receive any impression of the Seale So this feare though it worke no grace in the heart but leaveth it as corrupt as it findeth it yet it mollifieth it and maketh it plyable for Gods Spirit to worke upon which before could not take the stamp of Gods grace Vse 1 This manifesteth that many men must needs be without grace because many have not had this feare which is ever before grace wheresoever it comes and grace never comes any where where this Usher hath not beene before it is the forerunner of grace as John Baptist was of Christ As God appeared to Elias so he approacheth to the soule 2 Kings 19 12 13 14. he was neither in the winde nor earthquake which rended the earth and clave the rockes nor in the fire that devoureth all before it nor he went not before them but he was in a soft voyce which came afterwards So is the spirit and grace of God it goes not before the servile feare it is not with it when it rends the hard hearts of men and when it melts and mollifies them with the fire of Gods wrath but it cometh after and speaketh peace and rest to the soule whereas many never tasted of this feare and shew it by their lives they have no feare of God nay in words brag they had never no such rentings and meltings of heart nay jest at those which have they shew themselves voyd of grace of true grace yea many who are not so outragious but civill or rather secure who indeed never felt any such trouble and fight in them any such feare or terror but all things is and ever was at peace within they are men voyd of true grace and saving grace they may have the shaddow and similitudes of grace but no substance and truth of it Vse 2 This may teach every man that hath this feare in him to make much of it and nourish it it being the forerunner of grace and as it were the harbinger of it without which it never appeares as God never comes with grace unlesse this apparitor go before as men therefore who desire the Prince and joy in his comming will rejoyce at the comming of his Harbinger and make much of him so ought they of this feare yea and the greater this feare is the more rejoyce at it aswell as men may rejoyce in feare for the greater grace follows after for in the examples of the Scriptures those who have had most feare and conflicts in their conversion have been the best men and women most full of grace God saith Bernard hath two feet the one of feare the other of love and when he would enter a mans Soule he is wont to send afore or step first in with his foot of feare then after his foot of love and the greater the feare is which went before the greater the love is which follows after The third effect of this feare is to make the party it possesseth credulous apprehending every surmise against him making him encline to the worst and forecast the utmost of the evill As in that feare which the Goaler was possest with Acts 16.27 he apprehended the worst and utmost In Samuel and Josiah so in the Ninevites Ion. 3.5 therefore it made them apprehend the worst and beleeve it would be so Reas 1 Because feare brings to minde a mans sinnes and deserts even those which were long before committed and for them makes him apprehend danger and deeper then indeed it is As in the brethren of Joseph Gen. 42.21 no marvell then if it make them easily beleeve that such things may fall upon them Reas 2 Because they know by themselves that those who are injured and offended doe hate the offenders and where hatred

is joyned with power and might there must needs be danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God Vse 1 This teacheth us that undoubtedly there is a great want of this feare amongst most because they doe not apprehend or beleeve the dangers imminent or as great as they be but if a little yet they will not make the worst but the best of every thing They read often the judgements of God written they heare them threatned against particular sinnes and it may be their owne they see them executed upon particular men daily every moment and every morning he drawes forth his judgements yet they hang in suspence whether he will doe with them as they see him doe with others before them They have the root of gall and bitternesse Deut 29.18 19. How many scoffers have we who will not beleeve that Hell fire is so hot as the preacher tels them no Hell but in this life the gall of the conscience which they can cure with company and good fellowship How many have we that thinke the mouth of God is not so hot against sinners as men speake of not so grievous as we would make them beleeve and though now and then some be smitten yet that he must for example sake to keepe some more orderly but no great feare there needs be of it so long as a man is not outragious how many that think repentance is not so difficult as men would make it for at their deaths for a little confession and proclaiming of their sorrow they shall have a fellow pronounce pardon unto them how many thinke that death is not so suddaine and so uncertaine as some imagine few dye so and that they need not much suspect and feare to be prepared but they shall have time enough And for a little good at their death they heare many Preachers not tell of the sinnes of men in their lives for that will not be born but of their good at their deaths and include every bodies soule in Heaven But these men are all voyd of this feare for if they had it they would be easily perswaded of these things in their Soules yea they would suspect farre more then we could suggest for so suspitious is feare and as every affection is prone to the apprehension of those things that feed that affection as love joy hatred c. So specially if feare Vse 2 Particularly every man may try himselfe whether hee hath this feare or no. Is he like to the sonnes in law of Lot when their father told them how that God would destroy Sodome Gen. 19.14 Hee seemed to them as one that mocked So when the Ministers threat particular or generall judgements he is but as one that mockes and because of Gods patience after their Preaching and denouncing thou thinkst nothing will come but say as some have been heard speaking the Ministers doe well to threaten sharpely and speake great words and tell the people of fearefull things but yet we hope for farre better things feare thy selfe because thou canst not feare the things they speak and believe them much lesse apprehend more never casting the worst but making the best of every thing this security argueth that thou wantest this servile feare The fourth effect of this feare is humility for feare beates downe the pride of the heart and makes men not stand upon their pantofles man to man not to stand upon tearmes as betwixt Benhadad and Ahab 1 Kings 20.31 32. so in this where the feare of Gods power is the former examples of Ninevites Israelites Saul Goaler sheweth it plainly as that Rom. 11.20 Bee not high minded but feare a proud spirit and the feare of God can never agree Reas 1 Because they know there is no wisdome nor power against the Lord and so he is to be crept to not held at defiance for common wisdome teacheth those who are in danger of others and under their power when they know their power and justice not to carry themselves proudly but humbly towards them As in Benhadad so women and friends who sue to Judges for their friends doe petition them submissely Chrysostom Reas 2 Because it will make every man out of love and liking with all things he hath and to take no joy in them or at least no pride in them when he feares his power who can take them from them in a moment Vse 1 This as the former sheweth that many men are destitute of this feare they are so highly minded they stand so upon their tearmes and prerogatives in most things not with men but God not in small things but matters of salvation They stand upon their reputation and esteem amongst men when as God cals upon and sounds an Alarum not to the eare by us but to their heart and consciences with us calling them out of their course of life as their ambitious lying deceitfull covetous or carnall civill course and submit themselves to the word to the means of salvation forsaking such courses and living humbly dealing plainly walking contentedly having religious and holy conversations they fear men will mock scorn at them think meanly of them say they are become superstitious or turned precise or they cary themselves otherwise then becometh men of their place and state like Zedekiah Jer. 38.19 Like those rulers who beleeved on Christ but of a proud and ambitious humour they were ashamed to professe him John 12.42 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man as had none almost but a few Fishermen to follow after him so standing upon the reputation of their estate and places they refused to submit themselves to the meanes of Salvation and continued in their damned estate How many have we like to these in all places Cities Townes Villages houses all full of them as many as there are so many have we that yet have not this servile feare Vse 2 Particularly every man may try himselfe whether he hath this feare or no where this Timor is there is not Tumor saith Bernard there this feare hath pierced that bladder and let out all the wind in it thou art growne humble and lowly and standest not upon the reputation or estimation of men so thou may'st doe what God commands when he calls to any duty but if thou doest there is no feare in thee For instance thou hast in the time of thy ignorance or prophanenesse either when thou wast a servant defrauded thy Master to get a stock to set up by as is the custome of divers or being free and in Trade thou hast deceived and defrauded many men and the treasures of wickednesse are yet in thy house Thou comest to the Church thou hearest the Word the Lord smites by the sword of his mouth and calls for this that thou with speed make restitution thou wilt not doe it why

yea and a greater pronesse then before to any other sin whatsoever of the same quality yea and of a step or a degree higher Hay or stubble or any combustible matter dryed and heated by the Sunne soone takes fire the resisting of humidity is taken away So in this For when temptation is offered to some or other sinne that the conscience shall at first seeme to make nice of the corruption of the heart will be ready to make answer and suggest that he may as well and as safely doe this as the former there is no more danger in the one then in the other and therefore that it is to no end to make dainty of the one seeing he is so farre ingaged in the other Therefore hee that would be free from greater when the lesse hath seased upon him let him haste and by true repentance as by an ejectione firmae cast him out of possession Take the foxes when they are little and if not at first yet as they come in by little and little cast them out by little and little and go back againe by degrees as the sunne went backe in the Diall of Ahaz Vse 3 This may teach every man to account it a mercy and goodnesse of God to him when he gives a meanes to prevent his entrance into a sinne or his continuance in it when he hath slipped aside to any though but a little one St. Aug. saith that Omne peccatum c. Every sinne that God prevented in him and kept him from committing of it he accounted no lesse mercy than if he had pardoned him And doubtlesse in this respect the mercy is more for while that sinne was prevented more and perhaps greater sinnes were prevented in him Men are nothing so sensible in this but it is their corruption as they are not so sensible of the benefit being kept from transgressing the Law as getting a pardon after nor in preventing a disease as in removing it after But the mercy is great whether it be by the voice of a Minister if he open his heart to it or the voyce of a judgment or the voice of his conscience or the voice of the Spirit Es 30.21 It is a benefit when a man is setled or secure in his sinne by any of these meanes to be admonished as David was by Nathan after he had sinned in numbring the people and Peter was by Christ after the third deniall though it had beene greater if the admonition and prevention had beene at the first or second step So should men esteeme it when they are turned or turning to the right hand or to the left by pleasure or profit It is good that God will so admonish them and prevent this by whom or howsoever by publick or private meanes by good or bad And let them hearken and obey and be thankfull to the Authour and the meanes Nec ullus omnino sermo qui aedificat ad pietatem ad virtutes ad mores optimos negligenter est audiendus quoniam illic iter quo ostenditur Salutare Dei Bern. in Cant. serm 57. Si corripuerit me justus in misericordia id ipsum sen●iam sciens quia aemulatio justi benevolentia iter faciunt ei qui ascendit super occasum Bonus occasus cum ad correptionem justi stat homo corruit vitium Dominus ascendit super illud conculcans hoc pedibus conterens ne resurgat Non ergo contemnenda increpatio justi quae ruina peccati cordis sanitas est nec non Dei ad animam via Bern. Ibid. Vnusquisque pro modulo suo audiat sicut sibi conscius fuerit ita vel doleat corrigendus vel gaudeat approbandus Si se deviâsse invenerit redeat ut in via ambulet Si se in via invenerit ambulet ut perveniat Nemo sit superbus extra viam nemo piger in via Aug. in Psal 31. praefat As St. Bernard speakes No word that edifies to godlinesse to vertue and good manners is to be heard negligently because there is the way in which is shewed the salvation of God And a little before in the same Sermon saith he The admonition of the righteous is not to be contemned which is sinnes ruine the hearts health and Gods way to the Soule And as S. Aug. to the same purpose of publick hearing and admonition Let every one heare as he can and as he is conscious to himselfe so let him either grieve being to be corrected or rejoyce being to be approved If he finde that he hath gone astray let him returne that he may walke in the way If he find himselfe in Gods way let him walke on to the end let no man be proud out of the way nor slothfull in it In that you say That is thus thinke in your hearts and this is known to God 'T is not likely they were so impious to utter their prophane conceits of Gods service but as it is Ps 14.1 Psal 30.6 Doctrine Not onely workes and words but even the thoughts are known to God The very hearts of men have eares to heare God and mouths to speake to God Corda Deo aures os gerunt saith St. Aug. As God said to Moses in another case Exod. 14.15 so to the wicked Why cryest thou against me when haply they speak no word but onely blaspheme God in their hearts as it is Psal 10.13 The Table of the Lord is not to be regarded They aske wherein they have despised and polluted God In that they think basely of his service they pollute him in polluting his Altar They who thinke basely of Gods board they contemne and pollute God whose board it is By Table is understood not that of the Shew-bread but the Altar of burnt-offerings And so is Ezek. 41.22 Doctrine Whatsoever abuse is committed in the worship of God or against the meanes of his worship it is held to be done against God himselfe Thus answereth God this people In polluting my Altar you pollute me the meanes of Gods worship with us are the Word Sacraments and Prayer as the Law Sacrifices and Sacrament were with them Now then as the contemning of these were the contemning of him so is it with us It is that which is a Cor. 11.27 to be guilty of the body and blood of the Lord that is of a heinous offence committed against his person he is absent so was God from the sacrifices yet he was polluted in them because they were offered unto him So is it in these Sacraments of ours because he offereth them unto us as signes of himselfe Hence it is Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And wherefore they more than other men but for this because they were the Candlesticks that held forth the light they were they who brought the Word to them and that was it not for their persons

hath forbidden it when he dislikes it it must be avoyded Vse 2 This condemneth all prophane men who talke of serving God with their hearts howsoever they serve him not with their bodies and they doubt not but God will accept them The Lords day is a day God hath required men to doe him publique service in how many spend that day either in journeying for some small affaires or withdrawing themselves upon some small occasion and yet tell us they doubt not but God will accept their thoughts and their heart as they ride or the like as if he that dishonors God in his body could honor him in his heart at one the same time or if he could he would accept it As if he could serve him within that rebels against him without As if a child or servant could think to perswade his father or master that hee respected and served him in his heart when he disobeyed and dishonoured him in all his outward carriage and did not that he bade him Nay the contrary is most true so for alms that it is enough to looke upon the poore rufully and speake mournfully to them and seeme to have affections within but their goods they bestow upon harlots and vaine persons their labour and strength upon them And yet they thinke God will accept their heart as if a subject should pretend a loyall heart to his Prince and thinke to be accepted for it when he gives his goods and spends his strength in a service against him serving his Enemy Vse 3 Here is condemned all lame service of God when men will give their bodyes but reserve their hearts from him they will come before him and draw neere to him with the outward man heare the word pray and offer him prayses and receive the sacraments but in the meane time their hearts are absent they are without their soule for all things are done without understanding praying and hearing c. they were as good be done in a strange tongue in respect of them yea better for they had the more excuse Their affections which are as their hands either to receive that is offered to them or to hold up that which they bring to God are so full of their covetousnesse and worldlinesse of their feares joyes severall pleasures and delights that they can receive nothing else but whatsoever is offered them is as water powered upon a vessell that hath the mouth full stopped and so all runneth by or if they receive a little yet their pleasures or covetousnesse or such like doe soon exclude them or choak them as thornes doe the corne or seed Vse 4 To teach every man to endeavour and performe services to God both in body and soule as 1 Cor. 6.20 seeing his right is to one as well as the other and the giving of him one condemns a man for not giving of him the other If God was so angry with Ananias and Sapphira that he divided them because they had devided that which they ought to have given whole unto him how will he accept a man that shall divide himselfe when he comes to him Their heart is divided now shall they be found faulty Hosea 10.2 we must bring both body and soule to the service of God to pray with the mouth and to pray with the understanding to hear with the eare and to speake with the heart for the body hath both os and aures to speak to God and to hear him Men must give God the bodily presence when hee calleth for it they must come to his service but they may not leave their hearts behinde them or suffer them to be carried away when they are present but leave every thing when they come behind them that may hinder them as Abraham did at the foot of the mount yea when they would fall upon his service as the fowls would upon Abrahams sacrifice Gen. 15.11 drive them away and performe all duties with the whole man that it may be a whole and so an acceptable sacrifice 2 Sam. 5.8 And sicke Sick sacrifices of beasts were condemned to shew how God dislikes that service that is without spirit and affection faintly and drowsily performed Doctrine Sick service God dislikes when things are performed without spirit and affection when the duties are done without zeal and fervencie without alacritie and cheerfulnesse This was the reason why Aaron and his sons would not eat the sin-offering because they could not doe it cheerfully Levit. 10.19 Hee would have all things done cheerfully fervently zealously Isaiah 58.13 1 Cor. 9.17 Rom. 12.8 11. 2 Cor. 9.7 Eccles 11.1 Reas Because when things are done dully and coldly by one it argues little account of Gods Person and small desire of the things he hath but the contrary is when they are done fervently and busily when a man sets his heart to the work as that Dan. 6.14 when as the cold and carelesse performing of these things argues no account nor love to God and his service no marvell then though he dislike it and contrariwise accept it being done with fervencie Vse 1 This condemneth those who condemn zeal fervencie and heat in the service of God Vse 2 To teach every man to labour to doe all things in the service and fear of God with zeal alacritie and earnestnesse not to goe about it as sick men doe about the works of their callings faintly and feebly but earnestly whether they pray or preach hear or give almes whether for a short time or long It is not enough that the Lords day be kept that the Word is heard and preached that the Prayers be made almes given and such like unlesse they have that affection which God requires and be done with that sense and feeling that zeal and fervencie which is fitting The work is common to hypocrites and profane men with the Children of God the affection is proper to his owne not that the other have not the naturall affection but that they have not the sanctified affection Their affections are about worldly things pleasant or profitable these about Spirituall things As the vaine men or worldly men are tickled and marvellously affected with the things they goe about so ought men in the service of God And though happily it is not to be attayned unto to have as fervent affections to the things of God as carnall men have to the things of the world because they are wholly carnall these but partly sanctified they have nothing to hinder them these have great hinderances and pull-backs even their own corruptions yet must they endeavour what they may to doe every thing with all cheerfulnesse and even grieve to see them goe about their sports and profits their delight and gaine with greater spirits and more cheerfully then themselves about these holy things yea let it grieve them that they themselves follow worldly things more eagerly and affectionately then spirituall things and find greater chearfulnesse in the one then in the other And so

onely of Heathen and Infidels but of unbeleevers in the Church they must needs be impure and unholy else were it nothing that is here affirmed of these after their calling And indeed needs must it be for Tit. 1.15 Vnto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled So farre is it that they should be merita praeparatoria as some Papists speake of them for unholy things cannot please him lesse procure or deserve good things from him though they doe the things for matter good yet a good thing is oftentimes marred in the handling and more when they are done by some men and such men Vse 2 Secondly this proves that mens callings are free without deserts when the things that they doe before even their best are impure and unholy such as God shewed his great patience in that he did not confound them for them and more the riches of his mercy that for all them yet he called them Vse 3 This comforteth every one that is truely converted unto God his works and worship is pure and holy and so accepted of God even then when he carryeth the body of sinne about with him Rom. 7.21 when in himselfe he finds many infirmities yea and when his heart tells him that his best work is not without the taint of his corruption yea and when his heart may misdeeme him as Jacobs did lest his Father should discerne him so his corruptions yet then is he pure and holy and so pleasing to God because he is in Christ and he and his obedience hath put on the faire Robe of Christs righteousnesse which is not a scant garment as Bernard saith but one that reacheth to the heeles and covereth all the parts of the soule as Jacob had Esaus garment And as if he looked upon us in our selves he should see nothing pure so in him all things appeare as he is yea and because he is sanctified by the Spirit those corruptions that often hinder and ever taint the best actions God accounteth not theirs nay he saith they are not theirs as long as there is a worke of the Spirit in them striving against them and grieving at the sight and sence of them That which Bernard speaketh of envy Thou feelest it but agreest not to it it is a passion in thee that God one day will heale not such a sinne as he will condemne thee for so may we say of others for they are not theirs for 1 John 3.9 his regenerate part sinneth not nay it abhorreth that the body of sinne hath done and worketh in him Marke the words saith Bern. he doth not but suffereth them unwillingly to be done in him as that Rom. 7.17 Now then it is no more I that doe it but the sinne that dwelleth in me It is done indeed in me but not of me while I consent not to it Vse 4 To teach every one that would have his offering pure and his service holy before God to labour for true faith in Christ and the sanctification of his Spirit By the first he shall put on Christ by whom all his deformities shall be covered all his sinnes and infirmities as the deformities of the body are by a garment By the second he shall resist and fight against the flesh and be grieved at the sence of the evill in him and so the regenerate part not consenting but hating and striving against it that bad dye and tincture which the best actions receive from the corruption of the flesh God will not account his nor impute to him nor reject his service and worke for it But 2 Chro. 30.18 19. The good Lord will pardon every one that prepareth his heart to seeke God though he be not cleansed according to the purification of the sanctuary VERSE XII But yee have polluted it in that yee say The table of the Lord is polluted and the fruit thereof even his meate is not to be regarded BVT yee have polluted it This verse and the next is the second part of the comparison touching the Jewes and their great prophaning and corrupting of his worship which is set downe first generally then in particular and this first in thought in this verse secondly in word thirdly in deede verse 13. For the generall but yee have polluted it Wherein first the person secondly the sinne you with an Emphasis you whom I have chosen of all nations of the earth whom I have beautified with so many benefits and so strangely preserved Deuter. 4.32 ad 39. and many places of that nature Againe you who professe your selves in speciall manner to be my people that you should thus use me who ought rather otherwise to have honored mee it is in you the more hainous to me the more grievous and offensive Polluted it or my name Their sinfull Act not that Gods name is or can be polluted by mans sinnes more than the sun can be by a dunghill but this is spoken first because they polluted those things which he had appointed to be highly reverenced and set his marke or his name upon them 1 Cor. 10.28 and 11.27 secondly because God did so esteeme of it in his acceptation Acts 9.5 Math. 25.40 thirdly because they did as much as lay in them in their endeavor nothing was wanting on their parts Hebr. 6.6 and 10.29 In that yee say The first particular their inward thought yee thus say in your hearts in your minds you despise my name my worship and service A base conceit of the worship of God Gods table that is his altar is polluted is not greatly to be regarded as the words following shew Now they contemned Gods Altar saith Saint Hierome because it was plaine and rude not decked with gold and riches and the offering because it was burnt to ashes Montanus because it was served with fat and bread things base and vile in themselves Palutius because the heathen had polluted it but the former is more probable And the fruit thereof By it understanding the offering that was laid upon the Altar which made Saint Hierome translate it quod super ponitur And of this offering one part was for the Priest the Lords Minister Levit. 6.17 and this they thought was not to be regarded having come not to regard the worship and service of God they esteem not of his Ministers In the person the Emphasis is double first that they upon whom he had bestowed so great things secondly they who made such shew of his service should contemne it Doctr. It is nothing so great and grievous sinne for men who have received small things and blessings from God to contemne his name and be carelesse of his service and worship as for those who have received great things from him and upon whom he hath bestowed more excellent favors And God takes it nothing so hainously from the one as from the other Manifest here and Isaiah 1.2 Heare O heavens and hearken O earth for the Lord hath

others why should they heare or what need of hearing Yet they must heare Doctrine 2 They who have knowledge and understanding of the word of God and the mysteries of salvation ought still to heare it from others hence it is required of these And hereto belongs the often rehearsing of that sentence He that hath ears to hear let him hear as often in the Gospel and Matth. 13.9.43 1 Pet. 2.2 Heb. 6.1 Acts 13.42.43 17.32 Reason 1 Because by this meanes there may be added to their knowledge faith and the perswasion of their heart of those things they know and conceive in the braine and so they may have a sanctified knowledge and a conscience of the practice of things they know Rom. 10.17 Reason 2 To bring to minde those things which they know and beleeve for they often forget or think not of them even then when they have most occasion either to practise or to receive benefit and comfort by them 2 Pet. 1.12 either naturall forgetfulnesse or passion hinders As in a great disease a Physitian himself may have oblivion of his Art and the things good for him Reason 3 To stir up their affections and to work upon them to the greater love of good things and hatred of evill even of particular sins 2 Pet. 1.13 2 Tim. 1.6 Vse To teach men to examine themselves hereby after hearing and as often as they heare whether they are good hearers or no which is not onely if they have got more knowledge then they had and gone away more wise as a Scholar from his Master but if they have their hearts more fully perswaded of the promises of the Gospel say with the Samaritans Joh. 4.44 We now more beleeve having heard Christ himself As they who having a promise of a Prince of some great matters or the relation of some great good done for them at the second or third hearing of it are made more joyfull and more stedfast to beleeve it so with them if they find themselves put in mind of many duties they knew before but affection blinded them and passion overcame them and now make more conscience of the practice of them As they who knew some dangerous meat to their health yet affection would not let them abstaine after they have heard a Physitian speak go away with resolution to be more carefull of their diet yea their hearts are inflamed with a greater love of good things with more zeale for the glory of God with more hatred of sin who go away as Naaman the Syrian did from the Prophet with a resolution to serve no God but the God of heaven not his old Gods his belly or his purse or his lust the world sin or any other Nor consider it in your heart The second thing in the exception the considering of that they have heard The word is put or lay it upon your heart an Hebraisme signifying to attend diligently and to set a mans heart upon that which is spoken or to lay it surely up Doctrine It is required that men do not onely heare the word but that they ponder and consider it lay it up in their hearts and set their hearts upon it by marking applying and diligently meditating or recalling To this purpose is Deut. 6.6 11.18 Psal 119.11 Col. 3.16 Reason 1 Because it is a right treasure and gold Psal 19.10 Rev. 2. And therefore not onely to be sought for as treasure but to be laid up in the best and chiefest chest and treasurie Reason 2 Because it is a Sword whereby a man may defend himselfe and offend Satan Ephes 6.17 No man having his enemy alwayes and in every corner lying in ambush for him seeking to spoile him will be without his sword but carry it ever about with him Reason 3 Because it else will never be profitable unto them for salvation nor fruitfull in them to glorification for if it be not ingrafted in them it will not save them Jam. 1.27 And if it take not root it cannot do it no more then the seed that lieth upon the bad stony or thorny ground Vse 1 This is to reprove all carelesse hearers who heare and retaine nothing never lay it up their memories are as sives whereout the water runs as fast as it comes in Luk. 2.18.19 And all that heard it wondred at the things that were told them of the Shepheards but Mary kept all those sayings and pondred them in her heart Vse 2 To shew the reason why so little profit comes by the Word because it is heard but not kept not laid up often not received either because it is a strange thing Hosea 8.12 or else because they are so full that it is water powred upon a full vessell and passeth all by they are so full of their worldly pleasures and delights profits and desires or it staieth not with them as Physicke doth no good that is not kept And to use Christs comparison Matth. 13.33 leaven put in not hid not remaining makes no change Vse 3 To perswade to heare with all diligence and lay it up with all carefulnesse and seek it may as it were take root in us Heb. 2.1 wherefore we ought diligently to give heed to the things which we have heard lest at any time we should let them slip Jam. 1.21 Wherefore lay apart all filthinesse and superfluity of maliciousnesse and receive with meeknesse the word that is grafted in you which is able to save your soules the word that is grafted in you To give glory unto my Name Here is the third thing in this exception to do things worthy or fitting their ministery or calling they may thereby glorifie his Name that is this being made opposite to that which was in the former Chapter of polluting his Name they may make his worship to be regarded and honoured These Priests must not onely heare and lay up the Word and Commandment but also obey and do it if they will escape the curse and enjoy the blessing And if they be carefull in their place to reprove teach direct to reject their corrupt sacrifices then should his worship be uncorrupted and kept pure Doctrine 1 Men must not onely heare and beleeve and lay up the word of God but they must draw it forth into obedience and practice if they would escape the curse or enjoy the blessings either in this life or the life to come So much here and Jam. 1.25 Rev. 2.26 And keep my workes Doctrine 2 The Ministers of God if they be carefull in their places to instruct what men ought to do to reprove when they offend to direct them and reject them and their sacrifices when they are not as they should be Gods worship will not be corrupt but keep very holy and pure So here This is manifest by the dedication of the seaven Epistles to the Churches to the Angels of them because they being faithfull there would be no such carelesnesse and coldnesse Hence are the charges given

corruption the benefites and the blessings God bestoweth upon men and the judgements and curses he layeth upon them may prevaile with a man already converted as he that knows the use and end of all but not before Deut. 32.15 2 Chron. 28.22 They may prepare men for the Word they may open the eare that a man shall attend to the Word Job 33.16 They may as fire make a man pliable for the hammer of the Word that it may work upon them 2 Chron. 33.12.13.18 Vse 3 To teach men not by their affliction but by the fruit of their affliction to discern themselves whether Gods people or no. Isaiah 27.9 And this is all the fruit the taking away of his sin Doctrine 1 Gods judgements not regarded men not profiting by them they are fore-runners of greater warning-pieces of more fearfull plagues Hosea 5.12.13.14 Amos 4.2.11 Isaiah 9.12.13.14 Levit. 26.18.21 Because ye do not consider it in your heart The reason of this curse because they had not applied themselves to the Word and it to them but had rejected it and made light by it Doctrine 2 When the Word and admonitions by the Word are rejected then followeth the rod of God upon their backes Micha 6.9 Heare the rod. VERS III. Behold I will corrupt your seed and cast dung upon your faces even the dung of your solemne Feasts and you shall be like unto it BEhold I will corrupt your seed The future judgements prophecied of two in this verse Famine and Reproach Thus hath God decreed to punish those but before he will execute he makes it knowne to the Prophet and tells him what he will doe Doctrine 1 When the Lord purposeth to bring a judgement upon his people he communicates his counsels with his Prophets and Ministers I will corrupt your seed The first judgement in this verse is Famine for the seed corrupted that it can bring forth no fruit must make that must cause famine Doctrine 2 For the iniquities of a land and people the Lord will lay dearth and famine upon them even for their sin and for this in speciall for contempt of his Worship and Word So here and 2 Chron. 7.13.14 Levit. 26.19 20. Psal 107.34 Ezech. 5.16.17 Amos 4.4.5.6 8.8.13 Reason 1 Because this when many other things prevails not is a meanes to make men retire and returne to God by repentance As the instance in the prodigall son Luke 15.16.17 Reason 2 Because as S. Chrysostome speaks they who blaspheme God deserve not the use of those creatures which glorifie him Indigni sunt uti creaturis Deum glorificantibus ipsum blasphemantes quoniam filius contumelia patrem afficiens servorum ministerio fungi non est dignus Chrysost Hom. 25. ad pop Antioch because the son which reproaches his father is unworthy of the ministery of servants Reason 3 Because it is just with God to starve their bodies who by the contempt of the word starve their owne souls as Haggai 1.4 God called for a famine upon the people because they contemned his house and decked their owne So in this the soule being his perpetuall house where he would dwell for ever and their bodies their owne clay houses and momentarie Vse 2 To informe mens judgements who when such judgements are upon them to ascribe them to second causes as to the winde and weather to the disposition of heavens and earth or to the crueltie of men in hoording up and making a dearth as the sick often imputeth his disease to his meat or bad diet or taking the cold such like and never to their sins as the cause of it these may be the means and so thought of and as in health and prosperity there is somewhat to be given to them as means so in this But the principall is their sins thus provoking God thus shutting heaven and opening it against them either by drouth making a dearth as in Judea or by moisture making a famine as in England or howsoever else it comes yet the cause of it is mans sins the iniquities of the people out of the Church sins against honesty and the second Table and in the Church both those and sins against the first Table contempt of Gods Worship and Word Vse 2 To teach us in our land and time what we may expect as by the course of Gods dealing adding famine to pestilence before he bring the sword and other destructions As Princes do with rebels in a walled towne or intrenched in a fence cut off their provision and victuals to make them yeeld so the sins of the time abounding as it was prophesied of the latter times and the contempt of the word being marvellous great amongst us even among all sorts of all degrees If it was just with God for sending a famine upon Israel three yeares yeare after yeare for breaking their faith with the Gibeonites and not regarding their word they had passed to them 2 Sam. 21.1 what will it be with God to send it so upon us who have so often broken faith with him and contemned his Word and his Promise Are not they unworthy of the creatures of God which glorifie him not in their places who do daily blaspheme his Name and Word and make it to be evill spoken of Are such sons as contemne their father and regard not his word and command unworthy of the help of any of his servants Let us sit as Judges in the generall and we will give sentence against others that it is so To us Nathan the Prophet speaketh We are the men Therefore what expect we else nay what can we expect better And if we have not been bettered by Gods hand as Dauid called the pestilence It is better we fall into the mercie of insensible creatures then into the crueltie of unreasonable men Vse 3 To direct men when they are under such a judgement God sends cleannesse of teeth and scarcenesse of bread not to quarrell with the meanes and complaine of this and that but for a man to quarrell with his owne sinnes and consult not with flesh and bloud which will make him accuse the meanes but with the Oracle of God which will make him accuse himselfe and let him see where the sinne is that it may be reproved and he humbled and the land cured David tooke this course though it was long before he did it to enquire of the Lord the cause of their famine in the end of the third yeare and understanding why it was and that the satisfying of the Gibeonites I will corrupt The word signifies to rebuke i. I will with a word of my mouth destroy it Doctrine God is able with his bare Word to bring judgement and destruction upon a whole land and people if he but speake the word they shall soon come to naught and perish he that is powerfull in the voyce of the people by the sound of Rams hornes to the overthrowing of the walls of Jericho Joshua 6. can be

giving Doctrine The people must not onely heare and receive the word of God at the mouth of the Ministers but they must seek it and require it seeke it with earnestnesse and fervent desire So here and to the same purpose is that when the Spirit speakes of buying the truth Prov. 23.23 and Isaiah 55.1 And hence are the comparisons when it made as milke and men as new borne Babes 1 Pet. 2. when it is compared to gold Rev. 2.18 to a treasure and men to purchasers Matth. 13.44 to pearles and men to Merchants vers 45.46 Reason 1 Because it is that which will make men rich spiritually with riches of faith and pietie and such like which had will enrich men will they seek very earnestly Reason 2 Because here Christ and with him eternall life and all happinesse is to be found and no where else Joh. 5.39 Search the Scriptures for in them ye think to have eternall life and they are they which testifie of me Rom. 10.6.7.8 Hence Joh. 6.67.68 Jesus said to the twelve Will ye also go away Peter answered Lord to whom shall we goe Thou hast the words of eternall life Hence the Gospell is The grace of God bringing salvation Tit. 2.11 Reason 3 Because without this whatsoever a man hath else whatsoever state and condition he is in better or worse health or sicknesse c. he can use no state well for the blessings of God 1 Tim. 4.5 are sanctified by the Word Vse To convince of sinne all such as though they heare yet seeke not nor desire it have no fervent affection to it The Law That is the simple and plaine words of God not trifles and fables and other vanities of wit but the whole Law whatsoever he is bound to deliver Doctrine The people ought to heare and receive to seeke and desire the Law the pure Law and the whole Law from the Ministers As before the Minister ought to deliver all so here they must affect and receive all So is it here and to the same purpose is that Isai 1.3 For the whole Law is his way This is proved Deut. 5.27 Matth. 28.20 1 Thess 5.20.21 Heb. 6.1.2 This by the contrary Matth. 2.11 2. Tim. 3.4 Reason 1 Because they are his people servants children spouse all which requires they should heare and affect his words his lawes his will and his precepts and them all Reason 2 Because the whole is either concerning God or themselves God as it setteth forth his wisedome power justice mercie and so forth Themselves as it offers mercy or threatneth judgement as it reproveth evill or promiseth good Vse 1 This will serve to reprove many and to convince severall men of severall corruptions some in one sinne and some in another who will heare and seeme to desire the Law out of the Ministers mouth but not the whole There are some who thinke many things needlesse to be knowne and heard many things not fit to be taught as before v. 6. Besides that was then sayd I say let them see if this be not to check the wisedome of God who hath written both and preserved the whole to the Church and if pride did not transport them beyond themselves it could not be they should be so affected As wisedome would teach them that many things are necessary though not the present profit of them appeare For as in instruments onely the strings sound yet are there other things in the whole body as that whereunto they are tied the bridge the pinnes which help the musicke so in the Prophets though all be not prophesies yet they are things to which these are tied and illustrated Aug de Civ D. lib. 16.2 And sometimes for those things which signifie something are those things which signifie nothing added As the ground is onely plowed and rent up by the plow share yet that this may be other parts of the plow are necessary And humility if they had any would teach to suspect their owne wisedome in not seeing the use and end the profit and fitnesse of things rather then questioning and reasoning against God Others can be content to heare all pleasant things as the promises and mercies of God but judgements and reproofes threats and checks that they cannot brooke like unto those who in medicines affect onely the smell or trimnesse or gaynesse of them as pills rouled in gold but cannot away with the force of purging and preserving And see not that a great company more go to hell by presuming in their lives then by despairing at their deaths Some can willingly heare that which concernes other men and their sinnes their lives and manners but nothing touching themselves at all and their owne sinnes As men can willingly abide to heare of other mens deaths but cannot abide to heare of their owne Oftentimes they will make the Minister to beleeve as they did Jerem. 42.5.6.7 Then they said to Ieremiah The Lord be a witnesse of truth and faith between us if we do not even according to all things for the which the Lord thy God shall send thee to us whether it be good or evill we will obey the voyce of the Lord God to whom we send thee that it may be well with us when we obey the voyce of the Lord our God But when he shall declare unto them the will of God that crosseth their affections they will entertaine him and answer as Chap. 43.2 Thou speakest falsly the Lord hath not sent thee to say thus These and such like are here reproved and convinced of the breach of this duty that they receive not nor desire the Law of God Vse 2 To admonish every one to labour for hearts willing and desirous to receive the whole law and word of God as he shall put it into the mouthes of the Ministers to dispose it unto them whatsoever it may be whether it be pleasant or crossing For if men deale so with their Physitians submit themselves to their prescripts though often they be unpleasant because they are perswaded of their wisedome and that they worke all by Art and yet may they sometimes erre how much more unto all that which God hath spoken and prescribed when they may well know they cannot erre judging of such thoughts as esteemeth any thing superflous or unfit any thing difficult or too deep for them to looke into as suggestions of Satan and their owne corruption and not rising from Gods Spirit condemning in themselves all such thoughts as gain-say the Word and any part of it delivered unto them as unloyall to their Prince and Master Father and Husband yea censuring all such affections as gain-say and repine at the Word which toucheth them to the quicke and their particular sinnes and corruptions as fearfull fore-runners of some dangerous fall and back-sliding specially when in former times they could endure as much as that and happily more to be spoken unto them or were such as condemned other men for spurning when they were

keep himselfe from actuall and outward sinne and the practise of it is to labour to keep his heart pure and to take heed to that On the contrary if he neglect his heart he shall be sure to be corrupt in the outward man and to fall into outward sinnes against God and man He may happily in some sinister respect and by some circumstances of time place or person for want of opportunity ability and meanes refraine them but those things befalling him he will easily fall into that So much this exhortation sheweth So much also that sheweth Prov. 4.23.24.25 Keep thine heart with all diligence for thereout commeth life Put away from thee a froward mouth and put wicked lips farre from thee Let thine eyes behold the right and let thine eye lids direct the way before thee Matth. 15.19 Out of the heart proceed evill thoughts adulteries c. and Jam. 1.13.14 1 Pet. 2.11.12 Reason 1 Because the heart and spirit is the fountaine of actions whence they all spring the other parts are but the chanels and it is a flowing fountaine not a standing water which ever sends out such water as it hath if then the fountaine be clean and sweet so will the chanels be and è contra Reason 2 Because it is the commander of the whole man the whole life Now such as the Commander such is the Subject such as the Captaine such are the Souldiers Much more here for the conjunction is neerer and when they are subject to it as the weapon is to him that useth it Rom. 6.13 So that it commanding any thing that they all doe more then the Centurions servants Luke 7. Quest Rom. 7.25 Then the flesh and outward parts follow not the minde and the heart Answ There is no opposition there betwixt the inward and outward the heart and the body but betwixt the part regenerate and the unregenerate for by flesh it is usuall with the Apostle not to understand the body but the unregenerate part as in that place Gal. 5.17 not any opposition betwixt soule and body but the fight of the unregenerate with the regenerate and vers 24. not the crucifying of the body but of the unregenerate part For the heart and inward parts as farre as they are unregenerate are flesh also and understood under the outward by the Apostle Vse 1 Then may a man certainly judge a man to have a corrupt heart when hee hath a polluted outward man life and conversation Vide Malach. 1.8 Doctrine 1. Use 2. Vse 2 To reprove such as judge men to have corrupt hearts for the care and uprightnesse of their lives Vide ibid ex Use 1. Vse 3 To teach men who desire any outward holinesse or to be free from externall corruption or pollution to looke well to the heart to keep sinne or to kill it within for this is the best and the first to purge the heart and the other will be so And let none transgresse The dehortation from the evill and the outward practice of it Of the particular hath been spoken in the former verses yet somwhat hence It may be that some may think this speech hangs that way that it may seem to favour free-will to call upon them to abstaine from evill which if it were not in their power it were in vaine thus to speake to them I answer this is no more then other precepts and exhortations in the word which doe but teach us what we ought to do not what we are able which is but to make us assay and when we finde not power then to seeke it elsewhere Lege operū dicit Deus fac quod iubeo lege fidei dicitur Deo da quod iubes Aug. de spirit lit In the law of workes God saith to us Do what I command thee In the law of faith wee say to God What thou commandest us inable us to doe God therefore thus speakes to man to make him speake againe to him commanding that he may require and obtaine to doe seeing Phil. 2.13 It is God which worketh in you both the will and the deed even of his good pleasure Bernard in the audience of some commending the grace of God as that which he acknowledged in God did prevent him and he found did make him to profit and he hoped would perfect it in him Bernard de gratia lib. Arbit initio giving all to grace and taking nothing to himselfe One replied what then hast thou done or what reward can thou looke for if God worke all To whom he answered What counsell then doest thou give me or how wouldst thou advise me Give glory saith he to God who hath prevented thee excited thee and begun this good in thee and for that is to come live worthily that thou mayest approve thy selfe not unthankfull for those thou hast received and fit to receive more Bernard replies You give good counsell but that is but if you could make me able to obey and doe it For it is not so easie a thing to doe as to know what ought to be done for these are divers things to lead a blinde man and to give strength to the weary * Nec quivis doctor statim dator erit boni quodcunque docuerit Duo mihi sunt necessaria docere juvari Tu quidem homo rectè consulis ignorantiae sed si verum sentit Apostolus spiritus adjuvat infirmitatem nostram Rom. 8. Imo vero qui mihi per os tuum ministrat consilium ipse mihi necesse est ministrat per spiritum tuum adjutorium quo valeant implere quod consulis Ecce enim ex ejus munere velle adjacet mihi perficere autem non invenio nisi qui dedit velle dot perficere pro bona voluntate For whosoever is a teacher whatsoever he teacheth cannot bestow goodnesse Two things are needfull to me to be taught and to be helpt thou being a man doest well instruct my ignorance but the spirit helps our infirmities Rom. 8. yea he that gave me counsell by thy mouth must also send me helpe by his owne spirit that I may be able to doe what thou advisest by his grace I am willing but cannot performe unlesse he that wrought the will doe also worke the deed of his good pleasure And when to this he replied * Vbi ergo sunt merita nostra aut ubi est spes nostra Where then are our rewards or where is our hope He answereth with that Tit. 3.5 Not by the workes of righteousnesse which we had done but according to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost Hence I gather and upon this inferre that God that calls upon us by his word to do must give us also power to do then therefore he calleth because he would have us cry to him for helpe And as S. Augustine O man acknowledge in every precept * O homo in praeceptiono

6.3 And when they threatned any to come they ever produced and alleadged their sins Reason 1 Because being ignorant and blind men without the Law and knowledge of it their sin is dead as Paul Rom. 7.8 they seem to be living Peccatum mortuum quod non agnosceretur Chrysost And so it doth not accuse them which makes them not accuse themselves but God rather Reason 2 Because if by the preaching of the Minister when he shall Isaiah 58.1 lift up his voice like a trumpet and tell the people of their sins and by the comming of the Law Rom. 7.9 They find themselves to be dead yet they love their sinnes so dearly that they are very loth to part with them now if they should once confesse it and accuse themselves either they must part with it or else looke that Gods hand should be more sharply upon them Vse 1 This may direct men in their judgement both themselves and others when the hand and judgement is upon them to discerne so far as such a thing can manifest a mans condition whether Gods or no or but hypocrites and wicked carnall men they are pressed with Gods hand his rod is upon their back do they ingeniously and freely confesse their sinnes and accuse themselves and give glory unto God as bringing that justly upon them and not only so but confessing that it is his mercy that they are not consumed As Lamen 3.22 their sinnes deserve so much more then they feele or beare It is a good probable note that they 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 Iudas 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 Vse 2 This may let us see the necessity of the word of God as at all times 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 eares 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 obedience 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

and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Reason 1 Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes they should not onely themselves but by all other meanes seeke it in others and draw others to it Reason 2 Because they are members one of another Ephes 4.25 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule Vse 1 To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man Vse 2 To condemne their practice who either out of this error of their minde or out of the corruption of their heart altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous 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 Vse 3 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 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 Patients 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 c●me 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 Doctrine The Lord he taketh notice and knoweth all things that are done and spoken by men 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 Vse 1 To teach us to keepe a watch over our mouth and lips not let them runne at randome 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 Vse 2 An encouragement for Gods children 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

was for to come The Papists understand this of the true Eliah and that he shall come againe in person Ribera hath three reasons for it First The authority of Chrysostom Riber in Lo. Aug. Ambr. Theod. Cyril Aquin. c. We answer one Angel is more then all these especially Christ who is our sole Doctor and hath otherwise interpreted Secondly The Septuagint in stead of Prophet reads Thesbite We answer that the originall is Prophet so Ribera himselfe confesses and so the King of Spains Bible hath it Must we then reforme the Fountaine by the Chanell or this by that Thirdly His third reason is from the last words of the verse Lest I come c. which are he saith understood of the second comming of Christ because his first comming was to save not to judge or destroy I answer It is not Christ that speakes these words but the Father who verse three was called The Lord of Hosts a title not given to Christ And the words are not meant of the destruction of the wicked at the last judgement but of Gods plaguing them in this life for contemning of Christ as their owne Montanus doth also interpret it Bellarmine also would prove it as Ribera doth that the words referre to Christs second comming because that day is called Great and fearfull whereas Christs first comming is acceptable and a day of salvation I answer that Christs second comming in respect of no other thing nor to any other persons is great and fearefull then his first comming is and è contra for his second comming to his owne is a day of salvation and they are bid to lift up their heads when it approaches but to the wicked both the first and second comming are fearfull and full of horror Therefore Montanus interprets it thus the day is great in respect of the good dreadfull in respect of the wicked resembling this place to that of Iohn Matth. 3.12 But the reason why the Papists contend it should be the true Eliah is because they might prove that the Pope is not Antichrist This is one of Sanders his great demonstrations to prove it because Eliah must resist Antichrist but Eliah is not yet come to do it ergo But what Prophet what Apostle what Scripture ever told them any such thing Papall traditions will leave nothing unknowne they tell us things wherein Gods spirit is silent they tell us the souldiers name who pierced Christ the theeves name who were crucified with Christ the hosts name in whose house he celebrated the supper and the names of the two witnesses Rev. 11.3 to be Enoch and Elias if we will believe them but their folly is made manifest to all that will see Before the comming c. Here is the time when Elias shall come immediatly before Christs comming that is his first comming which though it may seem to be described contrary when it is said to be acceptable and gracious yet this is spoken in respect of divers parties that whereas there were some that contemned and made no account of the mercies of Christ to them it should be a dreadfull day but to the godly acceptable and gracious Doctrine The comming of Christ is very terrible to all naturall wicked and impenitent men That is his preaching of the word whether in his owne person or by his Ministers So Esa 11.4 He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked which is again repeated Rev. 2.16 And by his Ministers he doth it 2. Thes 2.8 2. Cor. 2.15.16 Reason 1 Because he brings them by this to the sight of sinne Rom. 3.20 1. Cor. 14.24.25 and so makes them to see though unwillingly how ugly and filthy lepers they are how defiled in nature in soule body mind will affections in word deed actions which must needs trouble them and strike terror into them Reason 2 Because by this he brings them to the sense of that punishment which is due for sin so that though the sight of sin last no longer then they are looking into the glasse that discovers them yet the sense of the punishment may terrifie them Object By this he also troubles his owne and the most penitent as we see Act. 3.37.38 Answ He doth so when he first brings them to repentance or after when they grow secure But the difference is that in these it is to salvation in the other to their greater damnation and hardning Other things which might be observed here are already noted Cap. 3.1 VERS VI. And he shall turne 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 AND he shall turne the heart of the fathers In this verse is described the end of Iohns comming before Christ Vide brevem expos hujus versus apud D. Abbot Antich Demonstr ca. 6 p. 133. his office which is to convert the hearts of the Fathers to the children and to bring them to an holy union of faith to worke repentance in all and to turne them from iniquity to the living God He shall turne He shall be my instrument to turne or convert men speaking honourably of the Ministery of the word to shew how powerfull it is when he worketh with it The Ministers then convert when they are Co-workers with God 1. Cor. 4.15 1. Cor. 15.10 but prevaile not when he denies assistance 1. Cor. 3.7 The heart of the father to c. Saint Aug. and Hierom by the Fathers understand Abraham Isaack and Iacob and the Prophets and by Children the Jewes when by the preaching of Iohn the Jewes should believe in Christ in whom the Fathers had believed then should their fathers hearts be turned and affected towards them which otherwise were averse from them Some understand by Fathers the Jewes and by Children the Apostles and other Christians according to that Psal 45.16 And when the Jewes were converted by Elias to believe as the Christians did then were the Fathers and Children of one minde consenting in one truth But some understand by them all ages orders degrees of men meaning that Iohn should execute his office with the like authority gravity and power towards all and shall have and see the fruit of his labours in all sorts and so it is interpreted Luke 1.17 That Iohn when he came should finde many dissensions many strange opinions and dotages but he should gather them to God and bring them from those dissensions to true unity that they may grow together in one faith Last I come and smite the earth with a curse These words menace as many as resisted Iohns Ministry There were among this people many obstinate and wilfull who had need of this rowsing and awakening a threatning also not only against particular men but to destroy the whole Nation of the Jewes by famine pestilence war and exile Doctrine 1 Repentance is wrought by the

preaching of the word Vide Cap. 3.7 Doctrine 2 The Ministry of the word works upon all old yong rich poor noble base c. This was manifest by Iohns preaching Mat. 3.5 Luc. 3.10 c. By Pauls 1. Cor. 1.26.27 We read of Noble Theophilus Luc. 1.1 Of the Shop-keeper Act. 16.24 Of the Iaoler ver 34. Of the devout Greekes and the honorable women Act. 17.4 And of the elect Lady 2. Epist Iohn Reason 1 Because God hath decreed to save of all sorts some then must the word needs worke upon them it being the means of salvation 1. Tim. 2.4 Reason 2 Because that when he converts by it the wise rich and mighty he might shew his power and the power of the word in the weaknesse of man 1. Cor. 1.25 when by it he shall make them account their wisdome folly c. Reason 3 Because when he calls of all sorts it might appeare that when they are not wrought upon it is not their state and condition that doth hinder them as if God had given it them to snare them but it is from the corruption of their own hearts who abuse them seeing others their equalls are converted Vse To encourage the Ministers in the diversity of their hearers as different in conditions as complexions in hearts as faces yet to go on and deliver the word with faithfullnesse expecting that the Lord shall make it profitable to the saving though not of all yet of some of all sorts that as he wrought effectually in Peter towards the circumcision and was mighty in Paul towards the Gentiles Gal. 2.8 So he will this day be powerfull to some of the rich the next to some of the poore this Lords day to one of honour the next haply to one in disgrace and vile to all according to the pleasure of his own working A Table of the Contents The letter a sheweth the first Alphabet the letter b the second the figure sheweth the Page A. ACcepting of persons a great sin b 74 75 Adversity b 158 Adultery b 192 Adultery annuls not marriage b 119 Affection how farre necessary in Gods service a 159 160 Affliction a burden a 3 It befalls Gods dearest children a 8 Why it befals them b 236. 248 Almes of oppressors a 223. 224 226 Altar what it is a 126 Anger of God a 187. 188 Angels the name to whom given b 166 B. Banishment a proofe of Gods anger a 29 Blasphemy a great sinne b 152 It much displeaseth God b 153 some kinds of it b 156. 157 248.249 Blessings abused aggravate sinne a 208 Bread what meant by it a 126 Bondage of naturall men b 281 282 Bounty in Gods service a 150. 151. 152. Bounty of Idolaters b 213.214 Burden what it signifies a 2 C. Calling of Ministers b 26. 27. 49. 50 faithfulnesse in particular calling b 36. 37. How children to be ordered by their parents for their callings a 66. Sinnes against ones calling are more hainous a 120 Catholike Church and the members of it b 102 Children their duty a 57.59 60.64.67.69.71.73 Children of God their happy condition b 237. 238 Christ to whom he comes b 167 his comming desired by Patriarkes b 168. his comming promised long b 170.171 he is our Prophet b 172. 173. he purifieth his people b 175. 176 Church now Catholike a 194. it is the most excellent society b 178. it may erre b 59.60 61. it must be holy b 89. the honour and prosperity of it b 240.241 Church-robbers b 219.220.221 225.228 229. Conference of godly b 261. Creation binds us to Gods service a 91.92 Creatures have all power from God b 12. Credit not got by sin b 17 19. It is gotten by honouring and maintaining of Ministers b 239 Customes injurious concerning tithes b 225 D. Dearth and famine for sin b 14 Death how Gods children freed from it b 278 279 Deceivers in Gods service a 231 233 Desire of Christ b 179 180 Disgrace brought by sinne foretells ruine without repentance b 20 Divorces for needlesse causes b 122 Divorce may only be by authority b 118 119 unlawfull but only for adultery b 141 142 143 144 Dominion of sinne b 278 Donatives their original b 228 E. Elijah who he is b 286 287 Election bindes us to Gods service a 94 95 Encrease in grace b 281 282 Error not to be taught b 41 Excellency of the godly b 267 Excommunication a 129 130 131 132 Executors of wills their sinne b 198 199 Exhort we must exhort one another b 258 259 Extraordinary providence of God for his people b 237 F. Famine for sinne b 14 Fatherlesse children not to be injuried 198 199 Favour of God how to be esteemed b 205 206 Feare of God a 97 98 the want of it causes sinne b 201 differences of filiall and servile feare a 98 99 the effects of Gods feare a 101 servile feare what it is with the effect of it a 110 111 Forgetfulnesse of benefits a 25 Free will b 138 281 G. God his power a 37 his anger a 187 188 the Lord of hosts a 37 Godlinesse causeth prosperity b 250 H. Hearing required b 51 52 53 Heart must be kept pure b 137 Honour of God a 97 Honour lost by sinne b 19 Hopes of wicked men vaine a 38 39 Hosts God the Lord of hosts a 37 Husband may not grieve his wife b 105 106 Hypocrisie a 156 157 b. 187 188 It is a great sinne a 220 Hypocrites thinke all too much for God a 218 Hypocrites justifie themselves when under judgements a 251 252 I. Idolaters liberall in their worship b 213 214 Imitation of predecessors vertues b 58 Impropriations of Churches b 228 229 Inconveniences must not hinder obedience to God b 45 Ingratitude a great sin a 16 17 25 208 Injuriousnesse is against nature b 79 it is against religion b 80 81 Injustice is joyned with irreligion b 150 151 268 Invocation of Saints b 181 Ironies whether lawfull a 167 163 Irreligion b 187 268 Iudgements are for sinne a 41 they should restraine sinne a 5. Of profiting by them a 10.11 They profit not the wicked b 13. How wicked carry themselves in them b 98. How vaine their course is b 98 99 Hypocrites justifie themselves under them b 251 252 Iudgements may be upon things belonging to men as well as upon their owne persons b 235. No person freed from judgements b 10 11. The causes of judgements b. 96. God brings them not but upon knowne causes b 185 They are equall a 52. God will be justified in them a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45 46 Iudgeing of others a 146 147 148. 149 K Kingdomes disposed of by God a 40 Knowledge of God how needfull a 152 153 Knowledge excuses not hearing b 6.7 God knowes the wicked and their waies a 184 260 L Lame service a 156 Law the false pretence of

preferring the handmaids which yet are beautiful and they blind that doe not confesse so before the Mistresse hath been much complained of by many pious and learned men Who can be large or full enough in the praise of the Booke of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules food as Saint Athanasius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Invariable rule of truth as Saint Iraeneus The Aphorismes of Christ The library of the Holy Ghost The circle of all divine arts The Divine Pandects The wisdome of the Crosse The cubit of the Sanctuary The touchstone of errour But I will take my selfe off lest it be said to me Who ever dispraised Hercules Only let me insert another instance for other kind of people for lay people for women Not the example of any of those glorious women found and mentioned in S. Hieroms Epistles famous and renowned for their piety this way but a moderne example of Maudlin the wife of D. Pareus of whom writing to Iohn Newerus Pastor of Saint Peters Church in Heidleburg to preach her funerall Sermon hee reports that after shee was married and more than forty yeares of age out of love to the holy Scriptures shee learnt to reade and tooke such delight in it and specially in the Psalmes that she got them almost all by heart So much for this point the necessity of which some think the Spirit of God would teach us by the great Zain in the word Zicru Recordamini in the Text in many Bibles See Iohn Buxtorf in Comment Masor cap. 14. 2. Hee takes occasion to prepare their expectation by prophecying againe of his forerunner the Baptist vers 5.6 we have 1. His comming vers 5. 2. His work or office vers 6. I. His comming vers 5. Behold I will send you Eliah the Prophet before the comming of the great and dreadfull day of the Lord. The interpretation of this place hath very much divided the Expositors Saint Hierom took it once for all the Prophets that should come but hee goes almost alone A farre greater party understand it of Eliah the Thisbite For so the Lxx. reade the very Text The Vatican and ordinary copies of the Lxx but not that which is in the King of Spaines Bible and so also the Arab. which usually followes the Lxx and some of the Fathers but not all whom Bellarmine alleageth for Origen Lactant. Hilary Hierom who are produced by him are examined by Dan. Chamier Panstrat Tom. 2. lib. 17. cap. 5. sect 17. 18. and found to bring him no proofes Saint Chrys Theod. Saint Aug. and haply others of the Ancients being misled by the corrupt reading of the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send unto you Eliah the Thisbit But this is not in the Hebr. Text which the learned Popish Expositors know and yet they follow that of the Lxx for another purpose than the Ancients were aware of as it is sufficiently knowne to Divines in the Question of Antichrist Benedict Pererius De Antichristo Disput 10. against Ioh. Annius makes it one of his demonstrations that Mahomet is not Antichrist and so doth Bellarmine that the Bishop of Rome is not because Enoch and Eliah are not yet come and are to come in his time Doctor Sharp a learned man of ours De Antichrist part 1. cap. 31. doth hereupon take occasion to compare Bellarmine to a frantick woman whom he saith he knew that pretended great acquaintance with the Angell Gabriel and tells us That surely Elias was the carrier Mee thinks too lightly I reade nothing with pleasure that puts off a learned adversary with a scoffe but not without offence him who through his weaknesse doth magnifie all Bellarmines Arguments as surely the Suffolk Author of the Five Discourses Ann. 1635. did who in his Treatise of Antichrist useth no other I will not take this Text as a sufficient occasion to enter into the Question who That Antichrist should be Let the characters used by Saint Iohn and Saint Paul be impartially applyed and without ends and I suppose there will bee lesse controversie especially that of Saint Paul 2 Thess 2. For light unto which I referre the Reader unto Quirinus Reuterus his Supply to Zanchy who here through age and dimnesse of sight broke off which Reuterus undertooke at the request of Zanchy's Executors and said much to this point and with much approbation But to passe by the question it selfe whether the Pope be Antichrist which the interpretation of this place however it bee doth not conclude The Cardinals arguments that the Thisbite is prophecied of are not unanswerable Object 1. This day before which this Eliah is to come is the great and dreadfull day of the Lord. Therefore the day of the second comming of Christ for his first comming was an acceptable time and a day of salvation Answ 1. The Hebr may be rendred Before the day of the great and dreadfull Lord come And so the Chald. reades it 2. But granting it as wee reade it yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly Terribile but Timendum to bee feared or dreaded Now feare is either from Terror or from Reverence so it is Gen. 28.17 How dreadfull is this place saith Iacob that is Reverend because of the signes of the Divine presence See also Ezek 1.22 Thus even the day of Christs first comming is to be entertained with an awfull dread and reverence 3. That day though a day of salvation to believers yet was to others terrible as it was described to be in the former Chapter verse 2. and is oft described so in the New Testament Luc. 2.34 Luc. 3.9.17 Luc. 19.44 Math. 21.44 See Casp Blockmond System Theol. vol. 2. artic 28. pag. 831. Object 2. It is added lest I come and smite the Earth with a curse But Christs first comming was not to judge but to bee judged Answ 1. It may be understood with Montan. and Winkleman of the destruction of Ierusalem and the calamity that came upon the Iewes upon Christs first comming 2. But I have all the way interpreted this Chapter comprehensive even of the day of judgement also and the sentence then to bee given by Christ Yet it followes not but the place may be meant of Iohn Baptists comming before Christ to prepare men to belive least hereafter for their infidelity they bee condemned It followes not that hee must come presently before that day Object 3. Christ speaking of Elias Math 11.14 Saith This is Elias qui venturus est which is for to come but Iohn was come already Answ The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Qui venturus eraet Which was for to come speaking of him whom from Malachy's prophecy they expected and so might well be said of one that was already come as we have the same phrase Math. 2.4 He demanded where Christ should be borne Yet was Christ borne already Object 4. Iohn was indeed allegorically Elias but not literally therefore Christ speaking in the