Commentary on Malachi

VERS. XIII.

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

And this have ye done again. ] And this sin have you committed in the second place which comes here to be reproved amongst these particulars, you have taken not only strangers but you have joined them to your lawful wives and taken them with them, and made them to mourn and weep

And covered the Altar of the Lord with tears ] The Israelites women or their own proper and lawful wives, finding that they took others to them, and finding them in their places where they ought to have been, and who had only the right unto them, they wept day and night before the Altar of the Lord, as it were accusing his providence, that he did not relieve, and redress their injuries.

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

Ye have covered. ] That is, you have made your wives by your carriage and dealing towards them to cover. So Cyril interpreteth these words; and that both because the place must needs have it so interpreted, as also from a common and usual kind of speech. For when we do anything compelled or drawn to it, either by some vehement love or hatred, or pity of any man, or by some other affection, he is said to do it by affection of whom we are compelled or drawn to it. As if a man could not bear the desire he hath to his absent friend, or his dead son; we say his son or his friend will not let him rest or be in quiet; for he is often said to do, that doth so work, and moveth him either by counsel or command or implusion though by another. That instance in this case we may give. Zach. 11.13.

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

Now the greatness of these women's sorrows are increased or amplified, that they were so affected that tears came from them; and if it be thought that it is easy for that sex to shed tears yet this comes not from the composition, but the extreme grief they sustained, when they came to so many, as it were cover the Altar of God, even that Altar where they sought for ease and comfort. And further to amplify it, it is said with weeping and mourning; that is, their tears were joined with sobs and sighs, and outcries, by which the sorrow and anguish of their mind was increased, when as God would have his Altar without all spot or injury most pure, sacred and consecrated to him, insomuch as he forbad the stones of it to be wrought or cut with any instrument of iron; it must needs be ungrateful and unacceptable to him when it was covered and compassed with tears, sighs, and lamentations of those who were in misery, vexed by their husbands and their concubines.

The Altar of the Lord. ] This amplifies further their sorrow, that they came to the Altar of the Lord to complain, as being without all hope of help from man, and all means, and had only God to fly to and his help; for it is a sign of great oppression when as men miserable and affected with injury, come mourning and lamenting to God's Altar to complain to him, as those who have no help, no defense in the counsels or help of men, none in the Judges and Magistrates of the time, against such injuries.

Because the offering is no more regarded. ] Or so that your offering. ] It is that which containeth the injury to themselves, for by these tears & lamentations of the wives, the anger of the Lord was so stirred up against them that he saith all their sacrifice & offerings were not accepted or regarded of him. i. The tears of your oppressed wives are as a veil upon my Altar, and do all so cover it, that your sacrifices, and oblations cannot be seen, or make me not accept them when their cries and their prayers come both before me, they do so trouble and corrupt your prayers and so hinder, that they are not heard of me at all.

Ye have done again. ] In the second place adding this sin to the former, a greater to the less. Some who were single took strange wives, and when others saw that was borne withal, and the magistrates did not control and punish it, they proceed to this, that having wives of the daughters of God, they took to them the daughters of a strange God.

[Doctrine.] Corruptions suffered in the whole Church and particular members, and not reproved, punished and corrected, whether they be in doctrine or manners, will soon grow greater or bring in greater.

And covered the Altar of the Lord with tears. ] The first reason condemning this poligamy is drawn from the grief of the wives, and it stands thus: That which is a grief to the wife, and fills her heart with sorrow and anguish, even then when she comes to God's Altar, God's service ought not to be done by the husband, but such is this.

[Doctrine.] The husband ought not to do that which will grieve and vex his wife, and make her unfit for duties to himself, and service to God. It is here the force of the Prophets reason. And this is the commandment of the Apostle. 1 Pet. 3.7. Collo. 3.19. This Laban saw by the light of nature, which made him take an oath of Jacob, Gen. 31.50. If thou shall vex my daughters, or shall take wives beside my daughters; there is no man with us, behold God is witness between thee and me. This made Rebekah so urge Isaac for the departing of Jacob. Gen. 27.46.

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

[Reason 2] Because she is the weaker vessel, 1 Pet. 3.7. The weakness of the sex craves more indulgence and care. As we more easily pardon children if they offend in anything, by reason of the tenderness of their years, and ignorance of it. So the infirmity of their sex ought to make men, they be not rough and severe with them. Some translate it Instrument: And as Luther speaks of it, as a Knife with a tender edge, men will not cut stones, brass, or iron with it.

[Reason 3] Because she is partaker of the same and manifold graces of life, (as some books have it) 1 Pet. 3.7. Seeing God hath made her partaker with him of baptism, and of those things that are had by Christ, and made her heir of Heaven with him: God having thus equalled her, it should restrain him off from grieving her: for if we respect the inward man, and as everyone is in Christ, all are equal, and there is no difference between man and wife; yet because God hath so ordained things, he must be head and govern, and she must be subject, and be governed; yet in his government and superiority because God hath thus honored her, he must not be grievous to her.

[Use 1] To reprove all such husbands as make no care at all of grieving and vexing their wives, sometimes when they are present with them, sometimes when they are absent, and by it. And oftentimes such as are ready to cry out of an offense, or an occasion of grief which a man is forced to give to his brother; yet they care not to grieve their own flesh in a nearer conjunction. By their absence they grieve them, seldom at home with them, but taking more delight in riotous and dissolute company, more in Taverns and Ordinaries where there are lewd and vein exercises, then in the society of their loving and kind wife, making her sit sighing and sobbing at home, mingling her meat with tears, and her prayers, if she savor religion, with mourning and weeping; or else which falls out with too many for want of their husbands company they fall into the snares of Satan, & have instruments suggesting to them that their husbands do not love them; by which many a woman that otherwise would be honest falls into folly and uncleanness, which the husbands care & loving company would have prevented, which cometh at the length to the ruin of them and their houses. If they tell me they must go abroad and have their pleasure and sports; I tell them that their necessary going abroad I restrain not, but their unnecessary: And if they must, why may not the wife say so too? but I will not be comely to excuse her wandering, neither will it be born with, & there is no reason it should, for they look she should accept their company and be willing to be with them, and reason good. And why then should not they be as willing to dwell with them? and to give them comfort and content, and not to vex them by their unnecessary absence; which because they were so apt to do by name they are commanded to dwell with them, 1 Pet. 3.7. but the woman only by implication and consequent; but some bide always at home, but better for their wives they were absent; they are never content with anything they do, but disgrace them before their servants and company, and be bitter unto them in word & deed, and provoke them to unkindness & distemper, by strange carriage of theirs, it may be sometimes taking Sarah's maid, as Abraham did, though Sarah never give her him, and so driving them into divers passions & distractions; making them forget both their sex & their duty; and hence comes oftentimes so many complaints of wives when the husband is the cause of it. As if the head should lead the body through fire & water, through mire & dirt, through woods and thickets, where it receives much hurt, and then complain of the hurt and pain that it suffereth; so many by their strange behavior draw themselves into contempt and make their wives undutiful, and then exclaim against them when they should condemn themselves, they have gone against the rule of God, and so have brought the curse of God upon them.

[Use 2] To instruct every man to abstain from vexing and grieving his wife, either by his absence or presence, but to dwell with her, and delight in her company; not withdrawing himself from her, but upon a good calling, and a good cause: and then so as she may perceive he takes no delight, nay, that it is a grief to him to be an occasion of her grief, and that yet he leaves his heart behind with her. When he is present, he must live lovingly and amiably with her, abstaining from all things that may grieve her: so shall he give her an example to do so to him. For they ought not to please themselves, but one another. The good things that are in her, he must cherish: for as in children or servants, so in the wife: nothing encourageth her more in any good thing, then that her husband observeth and approveth those good things 〈◊〉 in her. The evil things, ordinary infirmities, he must rather entreat God for them, then reprove her; but if either, he must take his fittest time for it: as with Physicians, observe her nature, as they their patients, and do it in love, not passion; with a grave, yet cheerful countenance, letting her see her fault out of the Word, rather then from his will and dislike. And though he be master Be, and have a sting, yet must he seldom or never use it, unless extremity drive him, and that by her peevishness rather then his passion or folly in handling of the matter. And so may he have comfort by her, and fruit of her: for she is therefore compared to a vine, which by the care and diligence of the Gardener in careful pruning and underpropping it, and dressing of it, brings forth fruit, even grapes, whence comes wine, which rejoiceth the heart: otherwise it will but wallow on the ground, and remain fruitless. But to conclude, provided always that she be dutiful and kind, loving and obedient unto him; or else she forfeits her right: and then if he be bitter and unkind to her, I do not warrant him, but I less blame him. If she be to him not a turtle Dove, but a chattering Pye, full of brawlings and contentions, because everything must not be as she would have it; I less blame him if he delight abroad, seeing Solomon hath said, Prov. 21.9. It is better to dwell in a corner of the house top, then with a contentious woman in a wide house. Prov. 19.13. The contentions of a wife are as a continual dropping. If she be, as one saith, like a vine that were planted in the flowing sea, which prospereth least when the water is lowest: so his fellowship sweetest when he is furthest off. If as many women, who tell us they make themselves fine and trim to please their husbands, and yet are least trim when they only enjoy them, but only when they are to show themselves abroad, which in many, is rather to please others then their husbands; (I censure not all) so they have no cheerfulness and loving carriage in them when they and their husbands are alone, never so merry as when he is absent, never so solemn and drooping as with him, as if his company were a burden, and his presence a clog unto them; who can to anybody else, put on cheerful looks, have lively spirits, and find talk enough; but with their husbands can find none, but sit heavy a whole dinner and supper while, and not a word from her, no token of her joying in his company. And upon every discontent, be strange a day, two or three, looking he should seek to her. I say, by such dealings she hath forfeited her right; and though it be Summum jus and so summa iujuria, to take it, such a forfeiture, or rather it is indeed injustice, yet if he do take it, it is but just upon her; and though he be not fit to do it, yet she hath deserved to suffer it.

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

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

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

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

[Use 2] To come confidently to God.

And covered the Altar of the Lord. ] These did not seek to revenge themselves, they resisted not by giving injury for injury, dealing with their husbands as they had dealt with them; but patiently bore it, and committed it to the Lord.

[Doctrine.] Men who are injured, oppressed, and hardly dealt withal by others, ought to bear it patiently, and not to revenge themselves, and to resist by force and violence.

[Use.] To teach every man to bear patiently the injuries done unto him; if he have received them, do not requite them, but rather with well-doing, let him go to God's Altar, and with Hezekiah, spread the letter of the King of Ashur before God; with Joseph, carry the hard speeches of his brethren to his father. If he have the same spirit, he must have the same mind which was in the Lord Jesus, and leave vengeance and recompense to him to whom it belongs. Thou art injured, deprived of thy goods, beaten, reproached, and greatly hurt this way; expect the sentence of the Judge. If another man's servant shall reproach thee, thou wilt not beat him thyself, but complain to his master: how much more ought thou to do this in respect of God, who hath said: Vengeance is mine, and I will repay it? Chrysost. hom 22. ad pop. Antioch. But thou art desirous to be revenged; that is the way not to revenge: for that is a true, though a strange position and speech: That they are only hurt and injured, who hurt others, and injure them. And the injury which is done to others, hurts none but those who do it, so those who suffer do not repay, or be brought to sin. For example; what was more unhappy then Cain? The death he brought upon Abel hath made him that suffered it, to be accounted just in all ages; and him that did it, a parricide and murderer. What was more miserable then Herodias, who desired John Baptists head in a dish, and so plunged her own head in the eternal fire and flames of hell? What worse then the Devil, who by his malice made Job more famous, that as his glory increased, so did the others torments? So now. And if men be not brought to commit sin, and this in particular, what hurt have they by it? It is another truth, that there is no man hurt but of himself: for admit a man have his goods taken from him, or other injuries done to him, if he fall not into sin by it, keeping the injury boiling in his stomach, or falling to revenge impatiently, or blaspheme, or such like; if he do, then is he hurt, and greatly, not of another, but of himself. Example Job and Paul. These and the like should persuade us to patience, and not to resist. And why should such things be hard? If I let him alone, he will be worse. Hast thou more care of him then of thyself? But are not these words of corruption and pride, who establish things against God? Admit he be hurt, yet God ought to be obeyed. Neither ought we to make laws against that which God hath ratified; but it will hurt neither thee nor him: for Prov. 15.1. A soft answer putteth away wrath, but grievous words stir up anger. And if thou wouldest do thyself and him good, the more he is in choler and heat, the more yield thou: for this heat had need of the greater remedy. And the more reproaches there are, there is the more need of patience and gentleness. And when the fever is hottest, there is most need of cooling: so when a man is angriest, of yielding. But this will be a reproach, and there is no manhood in it? Nay it is no reproach, but compassion and humanity. Finally, in all these things thou shalt find that true of Abigail to David, 1 Sam. 25.31. Then shall it be no grief unto thee; nor offense of mind unto my Lord, that he hath not shed blood causeless, nor that my Lord hath not revenged himself: And when the Lord shall have dealt well with my Lord, remember thine hand-maid. And of him touching her, verse 32.33. Then David said to Abigail: Blessed be the Lord God of Israel, which sent thee this day to meet me. And blessed be thy counsel, and blessed be thou, which hast kept me this day from coming to shed blood, and that mine hand hath not saved me.

Because the offering is no more regarded. ] Or more plainly: So that I will no more regard your offerings. ] The second reason condemning Polygamy; because it makes their worship and service unacceptable to God, while the injuries they did to their wives, and their sighs and tears came before him, and were in his ears, as the blood of Abel, calling rather for vengeance, and a curse, then a blessing. Now, a general from this, is this:

[Doctrine. 1] They who come to perform any service to God, and would have it accepted, must be holy and uncorrupt, and not unclean and polluted. Vide Malachi. 1.6.7.

Further, a more special thing hence may we observe:

[Doctrine. 2] They who grieve, oppress, and injury others, whatsoever he be, and they to him, whether he be Husband or Magistrate, or Master, whether rich, or his Landlord, or howsoever, shall find, that their prayers and worship of God, shall not be accepted, nor find any place or favor with God. So here; and Isaiah 1.15. and 58.3.4. Wherefore have we fasted, and thou seest it not? we have punished ourselves, and thou regardest it not. Behold, in the day of your fast you will seek your will, and require all your debts. Behold, ye fast to strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do today, to make your voice to be heard above. To this purpose may that be applied, Prov. 27.13. He that stoppeth his ear at the crying of the poor, shall also cry, and not be heard. And that may shadow it, Luke 16.24. Old Isaac accepted the prayers of Jacob, and his voice the better, because of his rough and hairy hands; but with our Isaac it is clean contrary.

[Reason 1] Because they are in their sins, and that which is more, they are not capable of remission of sins, seeing Christ hath said Mat. 6.15. But if ye do not forgive men their trespasses, no more will your father forgive you your trespasses. For if they who remit not other men's injuries against them are uncapable, what are they who do injure others and oppress and wrong them? Nay if they had had remission, yet the guilt of them would return. Rediant dimissa peccata ubi fraterna charitas non est. As the parable showeth, Matthew 18.34. Now where a man's sins are, there his prayers must needs be unaccepted.

[Reason 2] Because the cries of those who are oppressed and injured are in his ears, James 5.4. speaks of one kind. And though his ears are not subject to any prejudice, yet when they are justly possessed with injustice and injury, they stop them against the prayers of the oppressor.

[Use.] The judgments of God are upon us, and that justly, because of these grievances, oppressions, and injuries that are amongst us; we pray to have them removed, we prevail not, but it increaseth and spreadeth; is it any marvel, how should our prayers find favor in his ears when the cries of the oppressed and injured have filled them? for these grievances are amongst us: then no marvel if they are come upon us, and that God is come to revenge them, and that neither their prayers, nor the prayers of his Ministers can prevail. James 5.4.

VERS. XIV.

YET ye say, wherein? ] The second thing by which the Prophet condemneth this sin of poligamy is, that it is against God's ordinance, which is set down in this verse, and that which follows, part of it. The sin is that which is against the ordinance and institution of God, that ought not to be done; such is this. Now it is against his institution, because it is against that covenant, whereof he is both Author and witness. The way of setting down this is, by way of question and answer, from the people, & to them from God, depending upon the former. The Lord had told them it made their prayers to be rejected. They ask why it should be so? yet ye say wherein, or wherefor, for what cause, or what reason there was why their offerings should be rejected, and why he would not receive their prayers? As men that would not acknowledge that there was any sin or fault in them, but put him to his proof how he would make it good, and show them wherein they had offended, not willing to confess unless he can wrest it from them.

Because the Lord hath been witness. ] The Lord's answer showing directly that there was cause, because they had been injurious, not only against their wives, but against God, who was witness of the Covenant they made betwixt themselves, which Covenant as it was God's, ordained by him, that they should be one flesh, so was it made, he being present, & called upon by him, as witness when he bound himself to take her for his only wife. So that witness between thee and thy wife is witness of that Covenant that is passed betwixt thee and thy wife, and which he ordained. Who is the wife of thy youth ] One whom thou hast had from thy youth, who hath been long delightful, comfortable, and amiable unto thee by her beauty, helps, and cheerfulness, and other fruits of her youth and of marriage, when thou being in thy youth, married her a young Virgin. And so it is no new reason, nor yet any strange and obscure name of your duty mutually to be performed, that it may be accounted either a small thing, or is to be denied and lightly regarded, but it is most ancient and of long continuance, even from your youth; neither is there anything committed by her why thou shouldest violate thy faith and break thy covenant with her, for so that, against whom thou hast transgressed. ] Is to be read, with whom thou hast dealt unfaithfully, breaking thy covenant.

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

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

Because the Lord hath been witness between thee. ] God's answer, showing their sin in a more heinous degree, not against their wives and selves, but against him.

[Doctrine.] They who break covenant, and deal unfaithfully with their wives, are not only injurious to their wives, but also sin against God: Let the injury be the main one here spoken of, or let it be less, wherein the covenant of marriage is broken. And now that which is of the husband to her, must be understood of the wives to him. So the Prophet here condemns the man's perfidiousness as a sin to God. And as much Solomon insinuates for the woman, Prov. 2.17. Which forsaketh the guide of her youth, and forgetteth the Covenant of her God. That a lewd woman dealing unfaithfully with her husband, sinned against God, in breaking the Covenant whereof he was Author. This is further proved because their natural duties are commanded of God, as Ephes. 5.22.25. Collo. 3.18.19. and other places.

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

[Reason 2] Because God gave him to her, and her to him, and joined them together; therefore to transgress one against another is to transgress against God; which I gather by proportion from that of Deut. 22.15. ad 20. where recompense is to be made to the father, for the injury that is done to the daughter; for if there be an injury against him, that is but in God's stead, and his vicegerent, what to himself.

[Use 1] To persuade husbands and wives not to transgress or injure one another, not to deal unfaithfully one with another. For besides that it is uncomely, and most unnatural to see that a man should hurt his own flesh, and so a woman. That the body should annoy the head, and the head the body; it is against God; therefore as Joseph dissuaded his Mistress, & restrained himself, Gen. 39.9. so should they one with another, when occasion and opportunity is given, or infirmity is ready to over-sway, they should say one to another: How can I do this great wickedness, and sin against God? The duties of the husband conditioned at the Covenant were to love his wife, to be faithful to her in his body and goods, to dwell with her, to govern her, to instruct her, be an example to her, give her due benevolence of maintenance and employment, and such like. And of the wife to love and be faithful to him, to fear and obey him. In any one of these to fail, is to transgress against the Lord. And though sometimes in their corruption they could consent to transgress one against the other; as the husband that his wife should be a harlot, and prostrate her for gain to another, or that he might without her reproof be an adulterer and e contra: And so it may seem to be no injury, because of that, that volenti non sit injuria: yet is it a sin, against God, and that which may procure the curse of God upon them, to the ruin and destruction of the whole family together with them. It is usual with men, that they are careful not to transgress one against another in those things especially which are against the law of the Prince; therein they will refrain themselves, that they trespass not, though they take some liberty in lesser things. If married folks can transgress in anything which is not against God and his law, let them take liberty to themselves; but in things that are (as what omission of duty, or commission of contrary, be it less or more, is not?) let them refrain themselves, and that in the least: For though a friend may be a mediator betwixt them, and reconcile them soon, yet who shall reconcile them to God? It was a weighty speech, spoken gravely, of old Eli to his sons, if they had had grace to have thought of it, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? which may be applied to this.

[Use 2] To teach man and wife, when they have been injurious one unto another, one transgressing against the other, that it is not enough if upon their second thoughts and after wits, upon calm and advised spirits, that they reconcile themselves one to another, and seem sorrowful one to another that they have offended; no though they recompense it with double love, and kindness, and duty, unless they jointly reconcile themselves to God, for the sin they have committed against him. A thing either unknown or neglected of most, as if there were no sin in it, or but only offense against themselves, as if God never regarded what they did, or as if never their faithful carriage one to another pleased him, nor transgressing displeased him. Hence it is usual, that when the wife hath been disobedient to her husband, disdainful and despising them, because they happily have more knowledge or graces then they, which sometimes falls out, though unfitly; and the husband bitter and rough, and unkind to her, if they drink one to another, or use some other ceremony to make reconcilement, God is never thought of, as if he were not offended, and that they ought not to humble themselves to him. And hence it is, that this days falling out, or injuring, is punished with the next; God punishing one sin with another. And whereas the man transgressed against her today, she transgressed against him tomorrow; and so they live still in sin and offenses, whereas if they had truly humbled themselves to God, they might both have the pardon of that, and obtain the pouring out of graces upon them, by which they might not afterwards transgress one against another: But for want of this, comes the mutual and daily offenses betwixt them, and oftentimes God's hand pursues the surviver: As an unkind man hath his recompense by a second wife, which pays him home his sins against his former. And an undutiful woman by a second husband, which made the Fathers, Jerome and others, amongst other things, condemn second marriages so greatly as they did. Not considering that as Chrysom. Portus est conjugium sed saepe naufragium parit: non juxta suam naturam, sed juxta sententiam eorum, qui illo male utuntur. De libello repudii. Therefore to avoid this, they who are in this state, ought to humble themselves, and seek to be reconciled to God, as well as mutually with themselves. And for that end, besides the prayers with their families, they ought either jointly or severally in prayer to confess these sins, and humble themselves daily to God, as they happen to be daily or usual offenses.

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

[Doctrine.] The Lord he is witness betwixt every man and his wife, of that covenant which passed betwixt them in his presence, and before his Church, when they first came together, which as the Prophet affirmeth here, so is it confirmed by that, Prov. 2.17. called God's covenant, not only because he is the first author of it, but because they were both bound to him rather then to themselves; and they are as it were in recognizance in heaven to keep themselves faithful one to another. The case seemeth to stand thus: Two parties stand bound to a third, who took of them their several bonds for the performance of conditions mutually.

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

[Reason 2] Because he seeth all things in every place, good or evil, more in the place of his feet, nay of his presence and face, as the Congregation is, specially when he is called to witness.

[Use 1] To teach men to be wary how they come to the making, & how they do make this covenant, that they do it reverently and religiously, that they be persons fit and free to make it; not to make a covenant which is presently void, by some former contract, and so utterly unlawful, and call God to witness unlawful things. It is enough, and too much, for men to abuse the Church and Congregation so: for how vile and shameless a thing is that accounted? much more to abuse God himself. As Athanasius in another case, but somewhat like: If in Pagan Judicatories we may not call an earthly King to attest, as being greater both then them that summon, and then them that judge, why shall we rashly require the increated God to be witness to creatures, so causing God to be despised of men: so in this. For what is this else, but as much as in them is to bring him into contempt, as he that will witness such unlawful things, or else to provoke him by some extraordinary, and fearful judgment to renounce witness-bearing to such deceitful covenants? And though men may imagine, if there be some precontracts before, or some other thing which may make this unlawful; That yet they can cover it well enough: either they have agreed not to challenge it one of another, or there was no witnesses. Yet let them know there is now a witness who knows the former well enough, and he that in truth will be their Judge, and both witness, and accuser, and Judge. And though it be not lawful for earthly Judges to do so; yet is it for him. And such shall know that he will not be mocked and abused, do it to the King, or Captain, or any man of account, and see whether he will bear it at thy hands.

[Use 2] To teach those who are in this state, and have made this covenant, to remember who was by when it was made, in whose presence, and who was witness of it, and to whom indeed the covenant was made as a feoffie in trust for both parties. It was the Lord that was present, and made to him for them: that as parents suffer not joinctures to be made to their daughters which is drowned with the marriage, but to themselves, or some third person which will look to the performance of it, if his daughter would remit it; so in this with God, who certainly will exact it at the hands of both of them each to other; and will not fail the trust he hath taken upon him. If it were but for his presence only and because he was by, it should strike a reverence and a care to keep it, as that Math. 14.9. Herod for the oath sake, and them that sat at meat with him, performed what was promised; so more of this, he for his inferiors, they for their superior, and Lord; he for them who only would condemn his rashness, but could not punish his unfaithfulness and promise breaking: they for him who can do both, and will do both. Men will not break their faith given but in table talk; if they do, it will be a shame to them, though it be but in small things. What a shame is it then to falsify that faith that is given in the presence of God and his Church? Therefore let everyone remember their covenant, and the duties of them, and do them; he is witness, Judge, and revenger.

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

[Doctrine.] It is fit and convenient when a man is purposed to marry, and is in some good sort provided for outwards things, having either trade or treasure, either possessions or a profession, that will administer necessities, not to pass his youth before he take himself a wife, Prov. 5.18. Let thy fountain be blessed, and rejoice with the wife of thy youth.

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

[Doctrine.] The wife must be beloved, not only when she is young and beautiful, not while her friends and favor lasts, &c. but always while she lives. Pro. 5.19. Let her be as the loving Hind and pleasant Roe: let her breasts satisfy thee at all times, and delight in her love continually.

Yet is she thy companion ] This amplifies their injury and indignity done to the wife, seeing she was by God's ordinance and his own covenant admitted into the participation of household matters and government, made his yoke-fellow, and his wife, and helper; and by these two rights and titles remained so still.

[Doctrine.] The wife is her husbands companion, one that by right hath part in his government and household affairs, and who ought to take the care & government with him, put her shoulder under it, and bear it with him: This is from her creation, God making her an helper, Gen. 2.18. Also the Lord God said, it is not good that the man should be himself alone, I will make him an helper meet for him. First, to bear him children: Secondly, to keep his body chaste. 1 Cor. 7.2. Thirdly, to tend his person in sickness, and in health. Fourthly, in governing his house, children, and family. Hence is that Gen. 3.12. To be with me; some read to be my companion, and fellow to help me; she that thou gave me to be adjutrix, she is insidiatrix: yet noting what she should be. Hence it is that the spirit of God in the commendations of a virtuous woman sets down so many proporties of a good housewife, and one that takes care of the government and household affairs. Prov. 31.11.13.15.21.23.27. The heart of her husband trusteth in her, and he shall have no need of the spoil. She seeketh wool and flax, and laboreth cheerfully with her hands. And she riseth while it is yet night, and giveth the portion to her household, and the ordinary to her maids; she feareth not the snow for her family: for all her family is clothed with scarlet; her husband is known in the gates, when he sitteth with the Elders of the land. She overseeth the ways of her household, and eateth not the bread of idleness. Hence is the practice of Rebekah, Genes. 27.46. And of Abigail, 1 Sam. 25.

[Reason 1] Because she is partaker of the honor with him, in being above the rest; commanding, and being served by them, then reason she should carry onus, and the burden with him, and care with him; if she command with him, seeing she rules and reigns with him; for this government is an Aristocracy.

[Reason 2] Because his cares and troubles are increased by her and hers. Virginity is oftentimes troublesome for a man to wrestle with his infirmities, and passion, and in health, and sickness. Which though they be remedied by marriage, yet that brings him into as many, though happily not so pressing, for he that is in his virginity, and finds these, and thinks altogether to free himself from them by marriage, is like him that walks in a brake of briars, or a thicket of thorns, and some thorns sticking in his graments; if he turn himself about to avoid one, he catcheth, and is catched by another. So here.

[Reason 3] Because he hath endowed her with all his goods, both bona animae, corporis & fortunae, that she hath right to them all as himself. And wherefor all this, but to take care with him? beasts have fodder; servants meat and drink for their labor and care, she the right of all for his endeavors.

[Use.] It reproves the neglect of these duties, and binds all wives in God's fear to perform them.

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

[Doctrine.] When adultery is committed, and manifestly known to be so, either by the man or woman; yet neither may the nocent nor innocent party put one another away, but they are still man and wife, till the cause be lawfully heard of a lawful Magistrate, judged and determined. That riseth hence that God saith she is his wife. Further, Abraham with consent of Sarah, took Hagar, who can excuse him of adultery? yet was Sarah his wife still, else should the seed in whom all the nations of the earth was blessed and the first, be an adulterous seed, Gen. 16. So after her death of Keturah and his Concubines, Gen. 25. So of David when he married Bathsheba, though it is most probable he had no wife, yet he had Concubines, then afterwards, as 2 Sam. 16.21. showeth, yet still was she his wife, and so accounted to his dying day; so of others might be said. Besides, though Christ hath allowed it to the innocent party, that he or she may commence the action, and being judged, put the other away: yet nowhere hath he comanded it, that he should put her away, which if she had ceased to be a wife, he would. Math. 19.9. Again, only he that joined them can separate them, and make them not man and wife, which is God only: that he did by the Minister, this by the Minister and Magistrate, Math. 19.6. Jerome reports of Fabiola, that without the judgment of the Church, or Magistrate, she put away her husband, being a vicious and an adulterous man, and full of all filthy lusts. But though he writ not the rest, yet others report, that she was made to do public penance, not that she made a divorce, but that she did it of her self without the judgment of the Church.

[Reason 1] Because as private and clandestine and secret marriages are not allowable for manifold inconveniences to all, so privy and secret divorces are not allowable, because they will be as prejudicial to the good of many.

[Reason 2] Because they are man and wife till a just cause be justly known to the contrary, that cannot be in private, but before a competent Judge, God allowing none to be accounted adulterers, but such as are lawfully convicted of it, which is not betwixt themselves, but before a lawful Magistrate, of Judge; for by no right can a man be both a party and the Judge.

[Reason 3] Because if the adultery be not known to the innocent, then they are still man and wife, though there be great presumption of it. And why not if known? It never a whit breaks the bond more known, then unknown, unless it be proved, and judged, and determined.

[Reason 4] Because it is a punishment of a fault committed, none may punish, but a lawful Judge.

[Use 1] To reprove those who think it to be in the power of the innocent man or woman to make the divorce after once just cause is known, of themselves, without the authority of the lawful Judge. As if man might destroy that which God hath joined. A woman cannot release her joyncture in prejudice of her self, nor a man take it from her, if she were willing to the prejudice of her estate, unless it be done before a lawful Judge. How then this, that is such a prejudice to her and many others? A recognizance made in the Court of Chancery cannot be released but by the consent of the same Court. And when a recognizance is made to God, can man release it without his consent?

[Use 2] It reproveth those who as unsoundly, as boldly, deliver that after adultery is committed, specially if it be known, so long as they live together afterwards, they live as adulterers. Can man and wife be adulterers? I would think not by the mere act of knowing one another; nay sure, not now the Prophet saith they are man and wife still. Neither is there any place in the Scripture that bindeth the innocent party to put away the nocent, but gives him liberty if he will; and if he be not bound to it, it is no adultery if he do it not, but live still with her. But adultery hath broken the bond of marriage? I know it well, yet not so but the innocent party may if he will repair it and knit it again; specially if she repent, both charity and piety requires; but if not, why he may not, if he will, I know not. As in the matter of offense from a man when he repents, he is not only bound to do it, as Luke 17.3.4. but if he do it, without repentance, in private injuries, not prejudicial to the common good, I think he is not reproveable. So in this. And though it were horrible for a man to bear such an indignity from his wife, if she shall continue in it, to bring the judgment of God upon him and his house; yet if he pass it over once or twice upon hope, he is not an adulterer, though he go in unto her: for they are still man and wife.

[Use 3] To instruct married parties, that notwithstanding a fault be committed, yet they remain man and wife, and it is in their power to repair the breach, the one by repentance, and the other by pardoning: and better a great deal it should be so, then the divorce sued out; to make up the breach privately, rather then bring it public. That which the Scripture commends in Joseph, Mat. 1. may by proportion instruct men not to traduce their wives so soon as they have offended, but seek to reclaim them privately. Men that have taken a wound in some secret and uncomely part, will assay to cure it privately, before they go to a Physician: They should do so in this. If any man, saith one, have an unsound tooth, how putrefied soever it be, will not forthwith send for a tooth-drawer to have it pulled out: neither if his hand be ulcerated and wounded, will he forthwith call for a Chyrurgian to cut it off; but he will rather use all means possible, and assay everything to cure it, and keep it still. Reason, because no man hates his own flesh; why not then the same to his wife, which is his own flesh?

VERS. XV.

ANd did not he make one? Thus is it to be read, and not, Hath not one done it? being referred to God. And so S. Jerome upon this place. And Chrysost. de libel. repud. The sum and meaning is; Hath not God made man and woman, and ordained by his perpetual and inviolable decree, that they shall be one flesh, even they two, and no more, that mankind might be increased of them joined together by a perpetual knot of matrimony. And this set down briefly by the Prophet, hath our Savior Christ set down largely, and explained, Matth. 19.4.5.6.

Yet had he abundance of Spirit. ] This is added for amplification of the former: As if he had said, this did not God at the first, because he wanted spirit to make more women for one man: for he had abundance, to make as many women as he would, or he had remainder of the Spirit. As some taking that the Prophet alludeth to, Gen. 2.7. The Lord God also made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living soul. And after making woman of his rib, he breathed into her breath of life, as it was the remainder of the Spirit; and though he had abundance more, because he had denied, that they two should be one, and not moe.

Because he sought a godly seed. ] Here is another amplification of it, from one special end of marriage, which is the propagation of the Church, and to have a religious and holy posterity, such as might worship the true God, which will not come from the other, but rather increase the Synagogue of Satan, and make a profane seed: for taking to them the daughters of a strange God, must needs have a corrupt seed, they following the mothers; and if of their own, yet to do a thing so contrary to God's commandment, must needs bring a curse and a profaneness upon them; and an adulterous seed prove an idolatrous brood, and it being the fruit of their perfidy and unfaithfulness, can have no blessing from God.

In this verse the Prophet condemneth Polygamy from God's ordinance, as a thing against it; because he was the author of marriage; which he made but to be of two, and ordained they two should be one, and but they two; and so hence we have a doctrine which is the description of marriage.

[Doctrine.] Marriage is a lawful conjunction of one man and one woman, that they two may be one flesh. There are many sorts of conjunctions, but what conjunction this is, that which follows expresseth. But that marriage is a lawful conjunction, & of two thus to be made one, is manifest, as here, so Gen. 2.24. He shall cleave to his wife, which is meant of a carnal conjunction and copulation, whereby they are, as it were, incarnated one to another. That as Eve was flesh really of the flesh of Adam, so she was given to him by marriage, that she might again be one and the same flesh with him, by a holy conjunction of their bodies. Hence follows it in the same place, They shall be one flesh. And this Chapter explains Mat • h. 19.5. For having repeated the institution, he adds for conclusion, and for further confirmation verse. 6. Wherefore they are no more twain, but one flesh. Now when we speak of a conjunction, we understand not that only which is after the consummation of the marriage, carnal copulation, and knowledge one of another, as it is commonly taken: for without that, though it never follow, there may be marriage, & this matrimonial conjunction, as we commonly receive the marriage to have been betwixt Mary and Joseph: but also that voluntary and free covenant which is passed betwixt them, by which the man hath power over the body of the woman: and so e contra, he is become her head, and she subject to him, as the body to the head, as the Apostle speaks, 1 Cor. 7.

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

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

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

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

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

[Use 3] This condemneth all adultery, & all adulterers, as they who do divide that which God hath joined, more near then any bond of nature can make: for it is to be preferred before that which is betwixt children and parents, when as both of them must forsake father and mother, and cleave one to another; yea, their own children, that they may remain one. For seeing God hath made him one with his wife by his own consent, and he joining himself to a harlot, maketh himself one body with her, as the Apostle. Now one body cannot be two bodies; therefore an adulterer cannot be one body with an harlot, and at the same time one body with his wife; but joining to her, he doth, what is in him, cut himself off from this, and so they are no longer one, but two. And so as he dealeth injuriously with her, taking from her that is hers: for he is not his own, she having power over his body, as he of hers, 1 Cor. 7.4. So he dealeth impiously against God, who hath joined them, and said they shall be one. If he offend that puts away his wife for no just cause, what is doth that cuts himself from her by such an impious course? And the more, when God gave her him to keep his body in holiness and honor, having no necessity to it. For as he that casts away his ship in the haven, is more inexcusable then he that doth it in the main sea: so he that doth cast away himself upon a harlot, being in marriage estate. Chrysostom making the comparison betwixt theft and adultery, saith: It is an heinous thing to be a thief, but not so heinous as to be an adulterer. The thief, though his excuse be but a sorry one, yet may pretend he is forced by poverty; but the adulterer having no necessity, only through his own madness rusheth into the gulf of sin.

Yet had he abundance of spirit. ] He could have made more women for one man, for it had been as easy for him to have created more souls and breathed them into more bodies, as he did but one, and gave her to Adam. Insinuating that the spirit or soul of the woman, as of the man, was created immediately of nothing, and not made of the substance of the man, as her body was. And from this I would gather this general.

[Doctrine] The souls of men are not propagated with the seed and substance of the body, from the souls of their parents, as their bodies from their seed, but they are created of God, of nothing, and joined to the body. So much this insinuates. And that Gen. 2.23 he saith not soul of my soul, but bone of my bone, and flesh of my flesh, apparently that he knew it not, if it were that her soul was propagated from his soul, as the body was. If it had been so, and he had known it certainly, it had been more fit to have expressed the conjunction of marriage to have said, this is now flesh of my flesh, and soul of my soul; then as he did. To this we add Eccles. 12.7. Dust returns to the earth as it was, and the spirit returns to God that gave it. And Isaiah 42.5. and 57.16. The souls which I have made, Zach. 12.1. The Lord formeth the spirit of man within him. Heb. 12.9. God is the father of spirits. Where the Apostle maketh the opposition, not denying God to be the Author of our bodies, as of the souls, but that by the parents, this immediately, else should there be no opposition.

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

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

[Use 1] This serves to confute their opinion, who think that the soul is propagated, and not created, comes from God by the parents, and not from the power of God immediately. It would be too too tedious, & not so profitable to make answer to all the reasons they bring, which are of a contrary opinion; yet not to pass over some common ones which are tossed up and down of the common sort of men, who have entered into this question. It is an usual objection with them that which troubled St. August. in lib. 10. sup. Genes. That if God do now create souls, how should that be true, that in the seventh day he rested from all his works, i. the works of creation, as it is generally taken; how then should he create souls? To answer, I demand whether that Christ his soul was propagated from his Mother, or created? If they say it was propagated, they must needs say it was tainted with sin original: If they say it was created, which the learned affirm, S. August. and others, because it could not be tainted with sin then have they answered for us, that souls are now created. And the meaning of God ceasing from his work, is that which the learned give, that after the sixth day he created no new kind of creatures or things, though he do still make particulars of kinds.

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

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

Again, I demand, brought not Mary forth our Savior Christ a true and perfect man, and like her? It is granted; yet was his soul created of God, and not propagated, confessed of all. Then so in this. And the reason is given, because in the body which is traduced and propagated from the parents, by virtue of the seed, there are qualities and conditions found by which it is made capable of a reasonable soul, and so because of that, the soul it self is said to be propagated from the parents. And thus the school probably disputeth.

Thirdly, they say, if God create all souls, then his which is begotten by adultery, and so is the author of sin, or else a coworker, or a worker with the adulterers.

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

Secondly, it is answered by some, that there must be put a difference, betwixt the action of an adulterer, and his will. The action simply and of it self is not evil, but of things indifferent, or naturally good; the will is evil. God works in the action, but approves not his will. S. Jerome, and S. August. Epist. 28. ad August. set it out by this similitude. The earth hath this goodness from God in it self, that what seed soever men cast into it, it keeps it and nourisheth it, and it brings forth fruit, whether the seed be lawfully taken out of a man's own store and garner, or it be stolen; neither for thy theft or corruption refuseth it to take, to nourish, and to return with fruit. Yet will none for this accuse the goodness of the ground, nor God who hath made it fruitful for this purpose: so God, who is goodness it self, if any go in unto a woman, whether lawfully, or unlawfully, doth not cease according to his decree, and first ordering of things, to work with a man in framing the birth, and creating the soul, yet approves he no more his adultery, then the others theft; but condemns and will punish them both. Lastly, by this reason a man may deny God to have any finger in the framing of the body, as that he should not create the soul.

Fourthly, they say if souls be thus created, then how should they be infected with original sin? Is it because it is joined with the body? but how should that be when as a corporal substance can have no power over a spiritual? and how should God be free from sin, but be Author of it, when he joineth a pure soul with a sinful and corrupt body? To this I answer, first, for the first part. That in original sin, two things are to be considered. First, Adams disobedience, as the head and root of all others, imputed most justly to them, as to his members. The reason is, because as Adam received his justice for them all, so did he his injustice and sin, being not a private man, but the head and fountain of all mankind, in respect of both, where they are called not personal justice or injustice, but original. The second is the corruption of the whole nature and the propension and inclination of it to evil, which is the punishment of that disobedience which from him to his whole posterity, is by the just judgment of God derived and propagated. Now when we say that from the conjunction of soul and body, it is defiled and infected with both these, we mean not as when a piece of gold falls into the dirt or mire, or as wine that is put into a musty cask is corrupted by them: But because the first is imputed to the whole man this disobedience of Adam, as if it were his own; for as when he is made a member of Christ by the holy Ghost, the righteousness of Christ is imputed to him, and he is truly called a just man. So, so soon as he is made a man and the member of Adam, this is. And secondly, because of the guilt of that disobedience, the corruption of nature and the propension and inclination to evil which they usually have called contagion, is by the just decree & ordination of God derived into the soul, he having so decreed from the beginning, that if Adam had stood & not sinned, his whole justice should have been propagated to his posterity, whence it is called original justice. So he falling and all his posterity sinning in his loins, the whole corruption of the nature of Adam, which followed that disobedience, should flow from him as from a fountain into all men, that is, both into the body and soul. Whence it is called natural corruption, and original sin. Thus then is the soul infected, as the body, but yet not from the body by any physical contraction or contagion, but by this course, and hath no need to be propagated, or else it cannot be infected by original sin.

Now that God by this means is not the Author of sin, or the pollution of the soul, because he hath joined it to the body, is manifest, because he never infused any evil either into the body or soul, for he tempts no man, James 1. Again, God hath decreed before all time and so would perform, to join the soul and body together, as well if Adam stood, as if he fell. Now what reason was there that sin coming between, or God foreseeing it, should hinder his decree, because of it. This decree being most holy and just, he therefore in joining these together, hath done that which he most holily, justly, and wisely decreed. And that corruption followed upon this, is not from the conjunction, for then it would have been, though Adam had not fallen, but by the default of man, who is in this thing to be blamed, not God: And so neither the propagation of original sin, neither any just imputation that can be laid upon God, can overthrow the creation of the souls, or establish the propagation of them.

[Use 2] This may teach us the excellency of the soul above the body, the matter and the maker oftentimes commends a thing and makes it more excellent. So of these. The body is made but of the slime of the earth, or the slime of man, and that by the instrument of man, and is but still dust and ashes; the soul is made immediately of God, and though of nothing, yet is made a matter more excellent then the matter of the heavens, in nature not inferior to the Angels. And this ought to stir up in every man a more special care for the soul, then the body; for the health, happiness, and felicity of the one, more then of the other. Not as many who bestow more care upon their dogs and horses and other beasts, then upon their souls, and yet they would not be accounted dogs and beasts: But their bodies they only seek to pamper, and starve their souls, and suffer them to perish: for that they care, and this they neglect: they are like unto those who having a ruinous house, regard it not, and only seek to themselves goodly orchards: or those who are consumed by a disease, neglect the care of their health, and make them apparel of cloth of gold and silver, and such like. Or like a sick woman who neglects the means of her recovery, and only labors and endeavors to have waiting maids, Jewels and other ornaments. How foolish are all and everyone of these, in every sober man's judgment? Then what wisdom is it for men not to regard the soul, laboring with sin, and to prepare themselves with all endeavor stately houses, great Lordships, many troops of servants, dainty fare, and fine apparel for the back and belly. As if this, not that, were more excellent; as if the body, not the soul were of so excellent a nature, as if man had begotten that, not this. But seeing it is contrary, our care should be contrary, as Jacob laid his right hand upon the younger, but his left upon the elder, so our best care and the strength of our thoughts should be for the soul, younger as much as it is, then the body; they should but be left hand thoughts for the body, vide Bern. serm. 6. de advent. dom. c. d. e.

[Use 3] To instruct parents to take more care for the souls of their children then usually they do, seeing they are thus created, and so in a more special manner God's. The little care they take for it, and the great care for the body, tells us, that they believe this is theirs, and not that. And as men care more for their own then for other men's, and many a man bestows more cost and care upon a house of his own erecting, then of one of his fathers providing: so in this. But the contrary should be, that they should principally care for this, and for that, but in respect of this. God having to dust and ashes joined so excellent and immortal a soul, put in such an earthly tabernacle so excellent a Prince. Though they ought to have care to keep that in reparation and tenantable, yet their special care should be for this; for the diet, the clothing, the adorning and the beautifying of it, with good graces and virtues; whereas contrary the care of parents now is, only for the bodies of theirs, how they may clothe them with scarlet, with pleasures, and hang them with rich ornaments of gold upon their apparel, 2 Sam. 1.24. to set them out with Lawnes and Cambrickes, and deck them with all the vanities spoken of, Isaiah 3. as if they would provoke God to plague both body and soul. But is it any marvel, when most parents care only for their own bodies, and not for their souls? How should they care for the souls of their children, seeing charity ever begins at home? To them the Prophet speaketh, at least by way of allusion, as it is applied by some of the learned, Haggai 1.2.4. They say it is not yet time to look to God's house and his work: that when they are old, they are afraid to be young Saints, they or theirs; they let God's house lie waste, and his field grow over with weeds, the souls of themselves and their children. If they would consider their ways in their hearts, they should find God plagues us for this sin, as for others, verse 6.7. If any man should hang thy house, and adorn it with clothe of gold, and hanging of Arras, and should compel thee to sit naked in ashes, wouldst thou take it well? thou wouldst not. Now not another, but thou thyself adornest the house of thy soul with gold and pearls, and suffers thy soul to sit in filthiness and corruption: so of thy children. How shall God take it at thy hands? Knowest thou not that the Prince of the City ought to be magnifically decked? Chrysost. de diversis hom. 70. Let every man then remit off his care for the one, and increase it for the other. And let it not be true in this, that the Kings work and the Church work, is most negligently looked to. But as Kish, Saul's father, ceased caring for the Asses, and cared for Saul, who must be King; so for the soul, seek to have it nourished, and decked, and adorned.

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

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

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

First, no man may take that which is another's, and give it to another, without the knowledge and consent of him that is owner of it. Now the man hath not power over his own body, but his wife, 1 Cor. 7.4. And if it may be supposed she may remit her right, besides that she hath no power to it, for God gave it her but for herself, and not to translate it whither she will. In God himself remains the full right, who will not remit it if she will.

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

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

Fourthly, because heathen men by the light of nature have condemned it, though some of them did practice it, as Laban, Gen. 31.50. If thou shalt vex my daughters, or shalt take wives besides my daughters: there is no man with us, behold, God is witness between thee and me. Also the Roman Emperors, Dioclesian and Maximian decreed, that none under the power of the Romans, should have two wives, seeing that in the edict of the Pretor, such a man is to be accounted infamous. Divers such laws there are: so that Arcadius and Honorius would not permit the Jews their Polygamy; only Socrates reporteth in his Eccles. hist. lib. 4.31. that Valentinian having Severa, married Iustina. And to cover his filthiness, made an Act that it might be lawful for a man to have two wives; but that law was rejected and condemned afterwards, and that very shortly.

[Use 1] This being a truth, serves to confute all of the contrary mind, as sometime was that Apostate Bernard Ochin, who hath written certain dialogues, and labored to establish this against the word of God. Infinite it were to trouble you with all, yet some: The greatest is the examples of many of the holy Fathers, as recorded in the Scripture, who had many wives, and are nowhere reproved. I answer; First, it follows not, Their reproof is not set down, therefore it was not: for seeing the Prophet Malachi reproves it, why may it not be supposed others did so? Besides, many things were done, that we never find reproved, which argues not the lawfulness of them. The incest of Jacob and Lot, David's judgment against Mephibosheth and with Siba, and such like. Thirdly, if it were not, yet we live by precept, not example. Fourthly, the multitude, nor the greatness of offenders will excuse, neither can antiquity prescribe against the word of God. But as for the Fathers, it is answered by the learned: First, that God remitted his law to them, which appears, say they, because he neither reproved it by his Prophets, neither did he at the publishing of the Law, expressly condemn it, as he did some others, as incest, Levite. 19. before they think Jacob's marriage of two sisters was lawful, therefore he remitted his law: yet so, as they were not without all sin in it. For sin they consider either as an aberration or turning aside from the perfect rule of God, and so they sinned: or else that which offends God, so that it provokes him to punish; and in this sense they sinned not, God thus remitting the Law. Others excuse the Fathers because they did it, and God so permitted for the increase of the Church, and not for any filthy & unclean lust to satisfy it: which was true in some, though it hold not in others. As Solomon and some others who cannot be excused of incontinency. Some excuse, from some probable ignorance, that either they knew not the Law, or they thought not of it, and so, though not no sin, yet a less sin. Some, the succeeding ages by their predecessors, that though their examples make not sin to be no sin, yet to be smaller sins to offend by their example, who were otherwise good and holy men, then when any thing is done with a wavering conscience, and men are boldly, the first that do it, for they are to be judged to sin by error of judgment, then perversity of affection. Finally, it is probable, that God did wink at that in this people and their progenitors, for the propagation of his people, and to give passage to the fulfilling of his promise of the increasing of them; and though God used that fact of the fathers well, yet will it not follow that they sinned not, when they turned aside from the word of God; but if they sinned in it, and so persevered, and died impenitent, what shall we think became of them? It is probable they never repented, either because they thought they sinned not, or else because they well discerned not their sin; and yet might be pardoned it, and were. It is true, to have God's mercy for pardon requires repentance, yet is it not necessary that every man should expressly repent himself of every particular sin. How many things are done, which are not rightly done? yet not done wickedly by us, but in a conscience not well informed, and so knew it not to be sin? And how many which are forgotten that they were done? and yet by a man's general humiliation for all his sins, and craving pardon of unknown sins, Psal. 19. pardon is obtained: And those fathers often in their lives confessing themselves miserable sinners, and humbling themselves, no doubt that repentance, and faith in Christ to come, did save them.

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

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

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

[Use 2] To persuade the men of our age against it, for howsoever the forefathers escaped with it, God either for the increase of the Church or by reason of their ignorance and rudeness, winked at it: yet as in another case. Acts 17.30. The time of this ignorance God regarded not, but now he admonisheth all men everywhere to repent. So may we say in this; specially seeing Christ by himself and by others his Apostles, hath declared us the law of the creation, and brought it to the first institution, he being as Revel. 1. Alpha and Omega; and as Jerome applies it to this when he found all things at his coming brought to Omega, to an extremity and height, he reduced them to Alpha, to that which was in the beginning. And if it were then granted to be no sin, yet will it be now. They who excuse the fathers, make as of man, so of the world, four ages: the childhood of it, the youth, the man's estate, and the old age. Now many things are fitting for children and may be tolerated in them, which may not be in men of riper years: as S. August saith, in old time for men to go with garments having long sleeves and skirts, it was an argument of softness and wantonness. But now if they should wear them with either, they should be noted. They say again, that that was the time of darkness, ours of the light; for though they were light in respect of the Gentiles, they are darkness in comparison of us. Now many things are tolerable in darkness, which may not be borne withal in the light. Then in this, as in many other things, we must not study what was done or borne withal, but what is lawful for us to do; and walk not in this, and many other things, as others have done, but as God hath spoken.

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

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

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

[Reason 2] Because though parents & friends, and parties themselves, take care to provide matches, after their humors, someone, some another, yet is it not in the power of them all, or any, to make liking or knit hearts, but only the Lord. To this some apply that, Mat. 19.6. whom God hath coupled, he working secretly and leading their hearts one to another. Hence that Pro. 19.14. House & riches are the inheritance of the fathers, but a prudent wife cometh of the Lord: and 18:22. he that findeth a wife, findeth a good thing, and receiveth favor of the Lord.

[Use.] This teacheth us, that this is (as the Apostle) an honorable estate, having such an honorable Author, as the God of God's. And it notes unto us the spirit of Antichrist in the Popes and Church of Rome; yea, the spirit of Satan teaching such doctrine of devils. Innocent saith, it is to live in the flesh, and calleth it Bed pleasure, and uncleanness; when he would condemn Ministers marriage by it: so Siricius and others, have spoken most wickedly and despitefully of it; allowing simple fornication before it, in their Priests.

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

[Doctrine.] The end of marriage, the most proper and excellent end of it, is the procreation of children, for the propagation of God's Church and God's worship. That it is an end, is here affirmed; that it is the most proper and excellent, I manifest, because it was the end of it before the fall in man's perfection, though sin had never come, yet this end was ordained of God, as Gen. 1.28. propagation of mankind, but specially the Church: Nay, by that is only meant the Church, seeing they were in their perfection, and if then they had given themselves to propagation, or had continued in their first estate, they had brought forth still holy men, in their perfect image, who should have been the seed of God. Lombard hath a speech, After man's fall marriage is a remedy, which before the fall was only an office. The whole is true, but it is not the whole truth; for it is now officium, as well as then, to procreate children and propagate the Church; now that this is the end, that shows: that he prohibiteth and reproveth so often unequal matches with infidels, because though that may increase mankind, yet not the Church: for that will spread rather idolatry then the true worship. Deut. 7.3.4. and Ezra 9.1.2. Hence it is that amongst the people of God, that virginity was a grief and barrenness, a shame and so taken and accounted; because they could not increase the Church: for the first, see Judges 11.37.40. for the second, see Luke 1.25. Hence the Apostle forbiddeth to take into the Church young widows, for the service of the Church, but will have them marry for the increase of the Church. 1 Tim. 5.14.

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

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

[Use 1] To reprove many who when they seek a wife or a husband, never think of this. I say not, they intend not procreation of children, and increasing of the world, as they say, but not the increase of God's Church and a religious seed, that should further and set forward the true worship of God. Certain it is many of them take barrenness for a cross, and a reproach unto them, but it is only because they have not little ones to solace themselves withal, when they are young, or to leave their wealth to, when they are of years, but never to propagate by them the Church, and true worship of God. It may be in our times they leave not unto them false worship, but that is only thanks to the state, not them; who if the state did so bear it, would as well leave the one as the other to them. And that I may not slander them, I prove this from their choice, and from their use of their marriage estate. The first is apparent that they choose only for beauty, though they be the daughters of men; or for riches, for portion or person, & never respect religion; nay if there be the other to be had, though their religion be suspected, and it be either none or corrupted; they will not forbear such marriages, though they join themselves to the daughters of a strange God, at the best but the daughters of men, never seasoned nor yet inclinable to the truth and true worship. In the law he that would not marry his deceased brothers wife, but another, manifested that he never intended to raise up seed to his brother: So in this. He or she that matcheth not with the daughters of God, show they never intend this. Again, in the use of marriages; many men and women, though they desire some children, not many; and those they have, they may happily give them civil breeding and education, and bring them up in knowledge of human things, arts and sciences, and such like, but no instruction of religion. That which S. August. complains of to God as touching his father, may many justly complain of their parents. Non satageret idem pater, qualis crescerem tibi, aut quam castus, dummodo essem disertus. So they have little care for piety and religion, to inform them and instruct them that way, but that they might as he saith, ut discerem sermonem facere, quam optimum & persuadere dictione. To be either an eloquent Divine, or an absolute Lawyer, or a fortunate Merchant, or such like.

[Use 2] That seeing there are three special ends of marriage; Procreation of children, and increase of the Church. Secondly, helps and comforts of this life. Thirdly, a remedy against incontinency, though all must be aimed at, yet principally this. The other a man may well have, and have a lawful marriage, but without this it can be nothing so holy a marriage, seeing it wanteth the principal and the most holiest end, which was the end of it even in man's innocence, when he was without sin. Therefore ought everyone principally to aim at this, and indeed to have it; and therefore ought they to choose so, or give consent that this may follow; not with those who have a false religion, or no religion, because it hardly will be that the Church should be increased by them; for children will ever follow the worse part, though it be the weaker: for a little strength draws downward, it must be a great strength that must pull upward. Corruption is downward and with the tide: Religion is upward and against it. And having a fit match, children ought to be desired of them, and to account it their honor. Psal. 128.3. Not for cost or pains avoid it, or fear it; and having them to give all care and diligence for their education, to bring them up in the fear and instruction of the Lord, to instruct them in knowledge of God and his true worship, and to edify them by example. For, parentum exempla docere possunt, magis quam vox. St. Jerome. That when they are gone, they may praise them, as Augustine did his mother, Majore solicitudine me parturiebat spiritu, quam carne pepererat. Confess. 5. 9. Their care was more to bring them up religiously, then their pains was to bring them into the world: they loved their souls better then their bodies; and they desired more that they might be God's sons and daughters, then theirs: by which they shall increase their glory, for they who beget many to righteousness, shall shine as the stars forever. Dan. 12.3. And they who shall increase God's Church here, he shall increase their glory, as they his worship.

[Use 3] Then are not they bound who have the gift of continency not to marry, for though marriage be a remedy, yet is it not only, nor principally, for both this is an end and more principal. They who can preserve their chastity in virginity, may desire it, but not absolutely, but in respect of some troubles, and incumbrances, which for the most part accompany marriage, yet they may marry, for this end, which is the more excellent: I do not say they are bound to marry for this end, because marriage is of those things which are indifferent, as Bernard speaks of virginity; It is not commanded, but advised, and only they who cannot contain, are commanded to marry; yet as there is more necessity in marrying for that end, so there is more religion in this end. In that a man principally respects himself; in this God, the increase of the Church, and the enlarging of the kingdom of Christ, that which Saint Augustine speaketh, de bono conjugali Cap. 15. may be applied here, Iustus quando cupit dissolvi & esse cum Christo, tamen sumit alimentum non cupiditate vivendi, sed officio consulendi, ut maneat, quod necessarium est propter alios. Sic misteri foeminis in re nupti arum officiosum fuit sanctis non libidinosum. Quid enim sit cibus ad salutem hominis hoc est concubitus ad salutem humani generis. And so specially for the Church and increase of God's Kingdom: for though he can make children of stones, yet hath he ordained this means: Therefore little reason and less religion hath the Church of Rome to prefer virginity before holy marriage; for besides that may be said to them, it were better they would approve virginity by their deeds, then praise it by their words. And as Jerome ad furiam; why doth the tongue sound out chastity, and the whole body show forth uncleanness? Or as Epiphanius of the Origenists: You refuse marriage, but not lust. It is not holiness but hypocrisy that is in honor amongst you. Besides this, virginity is never save only in some respect better then marriage; but marriage is oftentimes absolutely better then virginity, and by no reason more then this; because this may increase the Church, and bring forth sons and daughters to God, not that. Neither is it against this, that some object, that Christ saith, That after this life there is no marrying at all, and that, 1 Cor. 7.38. He that giveth her to marriage doth well, but he that giveth her not to marriage, doth better. For the first, it is not against us, seeing we speak of the state of this life only; after which, as there shall be no marriages, so no vows of virginity. And as for. S. Paul, Better with him, is as much, as fit, or more commodious. For if it were simply better, it were never lawful to do otherwise, which he alloweth. Therefore he thus spake, not for the nature of the thing, but in respect of circumstances, as you may see, verse 26.28.32.35. Finally, if virginity be the more holy, why have they made marriage a sacrament rather then it? Sure, if it were more holy, it should rather be a sacrament, then marriage.

Therefore keep yourselves in your spirit. ] The dehortation of the Prophet from this vice, and the better that they may do it, and not transgress, he persuades them to labor for sober minds, and chaste affections: from thence riseth this sinning against their wives, which would easily be avoided, if their minds were sober and chaste.

[Doctrine.] The way for a man to keep himself from actual and outward sin, and the practice of it, is to labor 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 sins 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 means, refrain them; but those things befalling him, he will easily fall into that. So much this exhortation showeth. So much also that showeth, Prov. 4.23.24.25. Keep thine heart with all diligence: for thereout cometh life. Put away from thee a froward mouth, and put wicked lips far 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 evil thoughts, adulteries, &c. and Jam. 1.13.14. 1 Pet. 2.11.12.

[Reason 1] Because the heart and spirit is the fountain of actions, whence they all spring: the other parts are but the channels, and it is a flowing fountain, not a standing water, which ever sends out such water as it hath: if then the fountain be clean and sweet, so will the channels be; and e 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 Captain, such are the Soldiers. Much more here: for the conjunction is nearer, and when they are subject to it, as the weapon is to him that useth it, Rom. 6.13. So that it commanding anything, that they all do more then the Centurions servants, Luke 7.

[Quest.] Rom. 7.25. Then the flesh, and outward parts, follow not the mind 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 usual with the Apostle not to understand the body, but the unregenerate part, as in that place, Gal. 5.17. not any opposition betwixt soul and body, but the fight of the unregenerate with the regenerate: and verse. 24. not the crucifying of the body, but of the unregenerate part: For the heart and inward parts, as far as they are unregenerate, are flesh also, and understood under the outward by the Apostle.

[Use 1] Then may a man certainly judge a man to have a corrupt heart, when he hath a polluted outward man, life and conversation. Vide Malachi. 1.8. Doctrine 1. Use 2.

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

[Use 3] To teach men, who desire any outward holiness, or to be free from external corruption or pollution, to look well to the heart, to keep sin, 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 transgress. ] The dehortation from the evil, and the outward practice of it. Of the particular hath been spoken in the former verses: yet somewhat hence. It may be that some may think this speech hangs that way, that it may seem to favor freewill, to call upon them to abstain from evil, which if it were not in their power, it were in vain thus to speak to them. I answer: this is no more then other precepts and exhortations in the word, which do but teach us what we ought to do, not what we are able, which is but to make us assay, and when we find not power, then to seek it elsewhere. In the law of works, God saith to us, Do what I command thee: In the law of faith we say to God; What thou commandest us, enable us to do. God therefore thus speaks to man, to make him speak again to him, commanding that he may require and obtain to do; 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, giving all to grace, and taking nothing to himself. One replied, what then hast thou done, or what reward can thou look for, if God work all? To whom he answered, What counsel 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 thyself not unthankful for those thou hast received, and fit to receive more. Bernard replies, You give good counsel, but that is, but if you could make me able to obey and do it. For it is not so easy a thing to do, as to know what ought to be done; for these are divers things to lead a blind man, and to give strength to the weary. For whosoever is a teacher, whatsoever he teacheth, cannot bestow goodness. Two things are needful to me, to be taught, and to be helped: thou being a man doest well instruct my ignorance, but the spirit helps our infirmities, Rom. 8. yea, he that gave me counsel by thy mouth, must also send me help by his own spirit, that I may be able to do what thou advisest: by his grace I am willing, but cannot perform, unless he that wrought the will, do also work the deed of his good pleasure. And when to this he replied, Where then are our rewards? or where is our hope? He answereth with that, Tit. 3.5. Not by the works of righteousness 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 infer, 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 help. And as S. Augustine: O man! acknowledge in every precept, what strength thou shouldest have; in every reproof, what strength by thy own fault thou wantest; in every prayer, whence thou mayest have what thou wantest.

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

VERS. XVI.

I Hate putting away, saith the Lord God of Israel. ] In this verse the Prophet proceeded to the third main sin here reproved in this people, Divorces; not simply condemning, divorce, as if in no case it were lawful, but for every vain cause, and light dislike, when they hated or disliked them, for that to put them away, is that he reproves. In the verse we observe two things: First, the reproof of this sin: secondly, an admonition general, including the particular. In the first, which is the sin, we observe the amplifications of it, which is first from God's hatred: Secondly, from an effect of those husbands, who used and practiced divorces, that they made the law of God a covert, to cover with it that violent injury and indignity they did to their wives, as men cover the body, and defaults of it with their garment.

If thou hatest her, put her away. ] Some think this dependeth upon the former, as an objection made by this people in their own defense, against the former accusation, as unjustly cast upon them, because they had not committed Polygamy, seeing they had put away their first wives, and that according to the Law, Deut. 24. The Prophet answers, the Lord hates putting away, and will not endure that they should make his Law a cover for their iniquity. Some, as S. Jerome, understand them as words of the Priest and people in their own defense, pretending the law of God for that they did; but most take them as God's words, showing his dislike of their dealing. And if the words be read thus, as our vulgar translation hath them: then they think them spoken by an Irony, which they manifest, as they suppose by the words following, by which they take a judgment to be threatened. And they think it is manifest by the like, Eccles. 11.9. but seeing the words in the original will not bear the reading, neither the second sentence will carry the sense they would have of them; They must be thus read: For I hate putting away; or, putting away is an hatred unto me. ] It is a thing that I am so far from approving and liking, that I utterly hate and abhor, whatsoever Moses for the hardness of your hearts did grant unto you, and so remitted the judicial law, that it proceeded not against you to death, as adulterers, when you had put them away for slight causes, and married others; yet that hath not excused it before me, but that it is still a sin, and odious unto me. It is that which my soul abhorreth.

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

Yet he covereth the injury under his garment. ] The second amplification, because they pretended law for that they did, covering it by that, as the body with a garment, which maketh him to abhor it the more, to pretend his law for them when it is clean against them, and all that was, was but a permission by Moses in his care and compassion of the women who were abused by them.

To the former sentence some add, [for ] being a particle which hath the force not of a cause, but oftentimes of an affirmation; and to this, [because ] showing that therefore he hated it the more, because they thus covered it.

Saith the Lord of hosts. ] He that is able and can command all the hosts of heaven and earth, to revenge the injuries and indignities done to his people and daughters.

Therefore keep yourselves in your spirits. ] The admonition such as we have had before: that is, seeing you know what the Lord hates, and what he loves and likes, look well to yourselves, and your own hearts; take heed of transgressing and dealing perfidiously with your wives.

[Doctrine.] Divorce, that is, for a man to put away his wife for any cause save only for the cause of adultery, and for adultery, is utterly unlawful and forbidden of God; a thing that doth dislike and displease him: so the Prophet affirmeth here. This our Savior the oracle of his father more faithful in the house then Moses, doth show and teach, Mat. 5.32. Mat. 19.9. It hath his force, I say unto you, that is, many assign other causes, but I this one, only adultery. To this we may add that the Apostle allows not a man to put away his wife for infidelity, 1 Cor. 7.12.13. only if the infidel will depart and make a desertion, he sets then the believer at liberty, but else he allows him not to put her away. And if not for Idolatry, then not for other causes of far less weight.

[Reason 1] Because as Christ himself giveth the reason, the bond betwixt them is greater, then that which is betwixt parents and children. Mat. 19.5. for it was before that; for Adam and Eve were man and wife before they were parents; and they were man and wife, that they might be parents. And again, the bond is greater, because the good is more public, for this, for the propagation of mankind, that only for the good of the parents. Now then if the bond be greater, and that is not to be broken for any cause then not this. If that, rather then this, then not this for small and frivolous causes; but only for that which he who bound the knot, hath allowed the dissolution of it.

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

[Use 1] To reprove all those who allow and contend for many other causes that divorces may be made, besides adultery; which opinion of theirs they would establish first from the law. Deut. 24.1. When a man taketh a wife and marrieth her, if so be she find no favor in his eyes, because he hath spied some filthiness in her then let him write her a bill of divorcement, and put it in her hand, and send her out of his house. To which I answer, and oppose, Math. 19. so that if it were lawful then, yet not now: neither do I herein make Christ contrary to the decrees of God by Moses: but we must understand that that law in Deuteronomy was a civil and judicial law: And Christ he meddles not with civil or judicial courses, but moral things. For they who govern common wealths, propound this end unto themselves, that if two evils, or two inconveniences happen and meet, they admit the less, lest they fall into the greater. As in some Cities they have admitted stews and harlots, to avoid, as they say, greater evils, which the law of God will not suffer in his common wealth. And so to this purpose of marriage, when unhappy, unfit, and unequal marriages are made; the one of these two inconveniences seemed to be necessarily; that they who hated their wives, would either perpetually afflict and vex them, and at length kill them, or they must have liberty to put them away. This latter was thought more tolerable, therefore it was allowed in that common wealth; but so allowed as if God by it would make them keep their wives, and use them better. For first, God would have him make a bill of divorce, by that to affect so hard & cruel a husband, & to drive him to consider what an unfit & unworthy a thing it was for him to put away one he had enjoyed so long; for we use to weigh more those things we write, then those we speak. Secondly, that if he put her away, he was not allowed atall to take her again, and therefore to make him not to do it, but advisedly, when happily upon second thoughts he would not do it. Thirdly, if he gave her a bill of divorce, it must express the cause why he did it, clearing her that it was not for adultery, and accusing himself that it was for some other slight cause, which he ought and would, if there had been any love in him at all, have covered. All which showeth, that God did it for their infirmities, and would have restrained them from it by this means; and that he granted unto them was only judicial, that is so much as might free them from the hand of the Magistrate, that they were not punishable by him, but not that which made it no sin against the law moral; and before him, they were only freed in foro civili, non conscientiae. It is like to our law of usury which frees men from punishment of the law if they take not above such a sum, but frees them not from sin before God, providing for the good of the borrower, both that they might borrow, and when they did, not be too much oppressed; but so, he that lends is an usurer, and so a thief before God: So in this. For the Lord as a wise law-giver, in his judicial laws, permitted in a civil respect some things evil in themselves, for the avoiding of a greater mischief; not to allow or justify the same from the guilt of sin, as before him in the court of conscience; but to exempt the same from civil punishment in the external court before the Magistrate: such is this we speak of. Hence it is that we read not in the Scripture of any man of note for piety and holiness which ever used this, or ever gave any wife a bill of divorce. For whereas Abraham put away Hagar and Ishmael, it is not against this, for as he did it by the counsel of the wife, so by the commandment of God, Gen. 21.12. And none that were godly using, or practicing it once, though they were subject to the same inconveniences that others were, and so shows that they held it not simply, and in conscience lawful.

Again, they say that 1 Cor. 7. the Apostle allows divorce for another cause. It is answered, that the Apostle speaketh not of a divorce, but of a disertion, not of putting away the wife for any fault of hers, but when she forsakes the husband, for the faith and piety that is in him, and so e contra; for the Apostle only saith, if the unbelieving depart, let him depart. But allows not the believer in any sort to put away the unbeliever; nay, commands him to live with her, if she will abide with him. And so only enjoineth him to suffer a disertion, not to make a divorce. And so this establisheth no other cause.

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

Other things they object, as coldness and inability of some incurable disease, if the one go about to kill or poison the other, if the civil laws allow it. But they are answered, that some of these may hinder a marriage it be not, not break it when it is. In others the Magistrate is to be looked to for help. The laws of Magistrates causing divorce for other things, if they be capital they ought put them to death, and so end the controversy. If criminal, of less force, their law is against the law of God, and not tolerable.

[Use 2] To reprove and condemn all those who practice contrary, who though the law allow not other divorces, but for adultery, yet they upon dislike they take at their wives, or liking of others, make nothing to send them home to their friends, and live separated from them, and only for their lusts sake, bear more indignity and discontent from a harlot in a year, then they had from their lawful wives in many years before, hearkening to such bad counsellors, as Memucan was to the King Ahasuerus, Ester 16.19. persuading him to put away Vashti for one disobedience, and for some miscarriage to send her away, and take another in her place; forgetting as S. August. speaketh to Polletius, that they are Christians, and therefore that they ought to be prone and inclinable to mercy and indulgence, and not be so hard and cruel, not remembering the example of Christ who pardoned the adulteress. Joh. 8. showing how full of love and compassion husbands should be towards their penitent wives, if in adultery, much more in less things, and offenses: but these are like those who August. speaks of, who because of their bitterness to their wives, that they might do it with less reproof, have razed out that Chapter, or that story at least out of it, so they could be content to raze this out; but heaven and earth shall pass when this shall stand; and they who fear not to offend against it, shall feel the weight of God's anger hereafter; for his anger and hatred will be punishment and judgment.

[Use 3] Not as the Disciples inferred upon it. Mat. 19.10. If the matter be so between man and wife, it is not good to marry. For they are well and with good reason, checked by him, seeing verse 11.12. as he said unto them, All men cannot receive this thing, save they to whom it is given, for there are some chaste who were so born of their mothers belly: and there be some chaste which be made chaste by men: and there be some chaste which have made themselves chaste for the kingdom of heaven. He that is able to receive this, let him receive it. For to some who cannot abstain, marriage is as necessary as meat, drink, and sleep, as Luther said sometimes; foollishly cavilled at by our Papists. That is then not the use of it, but this; for men to be wary how they choose, and women how they are persuaded, or give consent, seeing it is a knot not to be broken again for any dislike, or discontents whatsoever, save only in the matter of adultery. If it were a matter as common bargains be, that a man might lose his earnest, if it were with some hazard of his honesty and good report: Or if they were taken, as some men take prentices, upon liking; or buy horses to lose so much, if they dislike and return them; or if Solons law were in force, that he who did put away his wife should give her dower and portion with her again, it were the less to be thought of; but when it is so dissoluble, not to be loosed or broken, but perpetual, it requires a great care, when it is stronger and firmer then the bond betwixt parents and children: Therefore should the man take heed how he chooseth, for beauty, for profit, and great portion; and not for wisdom, and virtue, though the other things be not in the like proportion. What is more profitable then the Be, saith Saint Chrysost. in Psal. 50. yet hath it a sting? What fairer then a Peacock, but the comeliness only is in the feathers, not the fruit. So, many with their great portions, and great beauty, have often their stings, and are not fit helps; that a man had better buy a wife, then be bought to her, specially when there is no parting. And better to have had the contemptible Ant, as he speaketh, which is the mistrisse of wisdom, the meaner and the more huswifely, who may soon be worth her portion in good comfort and contentment; so the woman how she is won, or persuaded for the person or riches, or kindred of a man, because he is able to clothe her in fine apparel, to decke her with gold and pearl, and many such things, having no wisdom to govern or instruct her, or to bring up his children in the instruction of the Lord, no love but lust, for seeing the knot is perpetual, and no choice allowed again, she may buy all that dear enough. Therefore it is good to be advised in their choice, lest repentance should come too late, and be bought too dear, and yet make no amends, for they cannot be free. If the law of polygamy were in force, that a man might have two wives, the one hated, the other beloved, or this of divorce, he might put her away at his pleasure upon dislike, and so e contra, the matter were small, and men might be as careless of this as of the other things; but when as he hath made one for one, and made the bond so inviolable, that there is no parting till one be the others Executor: seeing things are thus, it is not good not to marry, but to be careful how he or she marrieth. Chrysostom persuading men to be careful of their souls, reasoneth thus: Omnia nobis duplicia Deus dedit, duos oculos, duas aures, duas manus, duos pedes; si igitur horum alterum laedatur per alterum necessitatem consolamur: animam vero unam dedit nobis, si hanc perdiderimus, quanam vivemus. Vide Chrysost. ho. 22. ad pop. Ant. So God hath allowed us two friends, or two servants, or two houses, or two coats, one may supply the want of the other; but one wife, and her for life, and the term of a man's days: how ought he to use her well and choose her carefully? and so of a woman.

I hate putting away ] Thus he first condemns this sin, because it is against his will and mind, that he dislikes and hates it, and by this dissuades from it; not that we must conceive there is any such passion in God, or affection, but these things are as August. speaketh of anger: so of this. * It is not any perturbation of his mind, but the judgment by which he inflict punishment upon sin. And so in the whole he dissuades from this, because else God's judgments and punishments will come upon them, howsoever they escape men's. Now this is not proper to this, but common to others, whence we have a general doctrine.

[Doctrine.] Men ought to avoid and eschew unjust divorces, and every other sin for fear of the judgments of God and his hatred and punishments, which thing is manifest in the law, when as every prohibition is not without a threat and a judgment. Hence that Deuter. 28.15. And in the particulars through the whole law wheresoever God forbids any sin, usually there is a judgment joined with it. The spirit speaketh not so in vain, but that he would have men to avoid them for those. The point is proved. Gen. 17.14. Exod. 22.22.23.24. Isaiah 1.20. Rom. 6.23. Solomon often threateneth adulterers with shame and poverty and disease, to restrain them from it. And S. Paul with the judgments to come in the life to come. Hebr. 13.

[Reason 1] Because of their corruptions, who as they love not righteousness, nor desire or hunger after it for righteousness sake, and in conscience, which makes God give them promises and propound rewards unto them to make them obey. So they hate not sin, neither fly it, because it is sin, but as children do Bees, not because they are Bees, but because they have a sting; so they sin because it is hurtful, therefore hath the Lord propounded these; not as desirous of their punishment, but to have them not to offend, as Princes add penalties to their laws.

[Reason 2] Because as the malice of Satan hath feared men, from doing well, for fear of harms, losses and disgraces, which they shall find in the world and others before them, which hath made God balance them with his promises; So his coming tells them that unrighteousness hath many pleasures, profits, preferments, and shows, then many that have risen that way and by such means; therefore God shows them then the sower of it, that for all such things all must come to his judgments.

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

[Use 1] If fear of judgments be a means to restrain men from sin, it tells us that many men are void even of this servile fear, Vide Mal. 1.6. first effect of servile fear. Use 1.

[Use 2] To teach every man who would keep himself from it, to endeavor and labor for this fear.

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

[Doctrine.] God is the protector and defender of his Church and children, he that doth keep, preserve, and defend it. Vide Revelation 2.1. Christ walketh in the midst of the golden Candlestick.

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

[Doctrine.] It is a thing which makes their sins the greater, who pretend the law for a cover of their sin and iniquities, of cruelty or oppression, unfaithfulness, or whatsoever other corruption; such was these men's dealing, such was that of Jezebel, 1 Kings 21.13. & of them, Joh. 19.7. the Jews answered him, we have a law, and by our law he ought to die, because he made himself the son of God. And James 2.8.9.

[Reason 1] Because the law was given either for a light and lantern to keep men they should not sin or transgress, or after a gloss to let them see their sins, James 1. Or as a Cock to Peter. Now to pervert it to the contrary, is to abuse the law, and so to add to their former sin this second, and to increase both. To make that which is good, cause of sin.

[Reason 2] Because this argues that the sin is not in infirmity, but obstinacy, when men any ways defend and excuse it, more when they excuse it by that which doth accuse it, and busy their heads to wrest it to bolster out their sin, when they do as Jerome, Oceano, of some, who non voluntatem legi, sed legem jungunt voluntati: frame the law to their wills, and not their wills and ways to the law.

[Use 1] To condemn and convince of greater sin all such sinners as do not simply sin, but would sin with warrant from that which is the only opposite to all sin whatsoever, and make this as some men do Christ's sufferings, the pack-horse of all their sin: so this the patron and defense: first, here are condemned all heretics, who do not only err, but defend it with color of the Scripture: for never any heretic hath been, who did not pretend the Word for their heresies. The Scriptures they oftentimes contemn, because they find them little to savor them: yet use they them as Merchants do their Counters, sometime they stand with them for hundreds and thousands, and sometime for cyphers; when the letter helps, they urge with full mouth; but when the spirit hurts and crosseth them, they appeal to others, and either Fathers or Councils, or the Pope must impose a sense upon them, not draw it out of them, and so have no error, but either by the letter or the enforced sense they will maintain: as by these words, he that takes not up his cross and followeth me: certain Monks made them crosses of wood, and carried upon their shoulders. Cassianus Colla 8. Cap. 3. By those words, Here are two swords, the Popes temporal and spiritual jurisdiction. By those, The Lord made two great lights; the Sun the greater: therefore the Pope is greater then the Emperor. By those, They that walk in the flesh cannot please God. Innocent condemned marriages, and stablished single life, and many such things. Like unto these are many other, who search the Scripture, for no other purposes, but to see if they can find anything in it, which will defend them in their sin. Therefore we shall find a voluptuous man, who hath no knowledge in the Scripture, for to further his salvation, hath that to uphold uncleanness, Acts 15.29. words without sense. The wanton for her painting, That oil makes a cheerful countenance. The drunkard, that Wine was given to make the heart cheerful. The covetous, that he who provides not for his own, is worse then an Infidel. The Usurer hath his distinctions of biting and multiplying usury, of lending to the poor and stranger, and to rich and brother, of putting money into the bank, and such like.

[Use 2] To teach every man to take heed how he goes about to cover any sin he hath committed, by the word of God: for as he cannot do it without injuring of the Word, which is most pure and holy, so that injury will by the Word redound to God himself, who hath given and written that Word: for if it favor any sin, he must needs do the same, when He and his Word are one. Now it would be monstrous impiety, that any one should make God the patron of his sin. As if a man should make the Prince the cause of his treason, it were without excuse and hope of pardon. But this is done when the Word is made a covert, and so a man's sin is increased, as Adams was, who accused both Eve and God; The woman thou gavest me, the word thou gavest me. But to avoid this, we must endeavor to read the word without prejudice, or being fore-possessed with opinion. Many men make the Scriptures favor their errors, because they read them with resolute minds to hold that they have, and so seek but to confirm themselves out of that they read, and apply it to their errors, and not their minds to it; and sometimes stick upon the letter, and sometime make it speak that it never thought; knowing not that it is like to a fertile field, which bringeth forth many things which nourish the life of man, without any seething or roasting by the heat of the fire. Some things that are hurtful unless they be boiled. Some things unboyled offend not, and yet having felt the heat of the fire, are more wholesome. Some that are in their kinds profitable for beasts, though not for men: So the Scripture hath some things literally understood, which profit and help; as, Hear O Israel, &c. Others, unless they be mitigated by the heat of the spiritual fire, and be spiritually understood, hurt more then profit, as that, Sell thy coat, and buy a sword; If he strike thee on the right cheek; turn to him the left; Take up his cross, and follow me, and such like. Therefore at all times it is not good to take the words, but labor for the sense, specially not in those places where they seem to favor anything condemned in plain words in another: for there, saith Augustine, is certainly a figure.

VERS. XVII.

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

Ye have wearied the Lord with your words. ] Some think the weariness here spoken of, is a fainting which cometh from too much striving and laboring, whence cometh a remitting of the care and endeavor which he took before time. And so the meaning they would have to be; You say the Lord, who is merciful, and aboundeth with mercy, and hath been ever constant in it, and prone to it; he is now wearied in descending and providing for, and in doing good unto those that serve him. And so it should not be a weariness imposed upon him, but one that is imputed unto him. And so only in opinion it should be so, and not in truth; but how this will agree with the Prophets answer to their demand, I cannot see, neither can it possibly: for then he would have said, In that ye say, the Lord hath no care, or hath cast of the respect of his; but he speaketh otherwise. The meaning is, then you have grieved and vexed the Lord with your speeches and reproaches and blasphemies against him. It is spoken after the manner of men; because they are so, with the speeches of others, like that, Isaiah. 43.24. Thou hast wearied me with thine iniquities.

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

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

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

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

[Doctrine.] They who are unfaithful and unjust towards men, will be irreligious towards God: such as have no care of honesty, will have no care of piety, not of charity, not of religion, and e contra. So much this insinuates: and that 1 John 4.20. If any man say I love God and hate his brother, he is a liar; for how can he that loveth not his brother, whom he hath seen, love God whom he hath not seen? And James 1.27. Pure religion, and undefiled before God, even the father, is this, to visit the fatherless, and widows in their adversity, and to keep himself unspotted of the world. Tit. 2.12. Matth. 25.42. Not that men shall not be condemned for irreligion, but that this is manifest to others, and shows that there can be no religion.

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

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

[Use 1] To teach us not to wonder, as many men do, that there is so much impiety and profaneness in our age, so little or no care of the Lord's day, little or no love of the word, zeal for God's glory, care of his worship, hatred of idolatry, and such like, but e contra, much and great profaning of the Lord's day, &c. We are in the age wherein charity is grown cold, and iniquity hath gotten the upper hand. It is true which August saith, Euchi. 1. ad Laur. 117. Regnat carnalis cupiditas ubi non est Dei charitas And it will be as true if ubi, be placed before regnat, for there can be never any true and constant love to religion, where there is not true love to God; that cannot be, unless men be sanctified and regenerated. Now sanctification, is as some say of hearts ease, that grows not in every man's garden, less is it in every man's house; so not sanctification, it is in few men's hearts, and manifest not to be there where there is injustice & dishonesty, no love of God: & would we marvel to see men perform no duties to those they are known not to love? Love and affection being the ground of all duty, if not, why this? Nay rather seeing the wickedness, injustice and oppression of the time is such, we should rather wonder there is any religion at all, then that there is no more, that there is any love to the truth, &c. then so little.

[Use 2] To teach us what to judge of many men who seem religious, who will sit at Gamaliel's feet, have Christ to teach in their streets and Churches, he shall eat at their tables and houses, and yet they are workers of iniquity, live in someone gross sin or another, of injustice and oppression, deceit or unfaithfulness, and uncleanness; yea, after they have been convinced by the word, remain still in them; know them to be but hypocrites, they may talk of religion, but they have no truth of it, they may have the show of goodliness, but not the power of it: They honor the word & Ministers only, as Saul would have Samuel to accompany him, for his own honor before the people, or some other sinister respect. It is not a sure consequent a man is careful of the duties of the second table, and therefore religious, because hitherto by nature he hath been so; & there are some civil hypocrites as well as religious hypocrites; but the contrary consequent is good: And oftentimes the issue of things proves not to be good; for though they hold out a while in such profession, yet at length they fall away, either when some trouble comes for it, that they may enjoy their lives and liberties, and so their sins. And so as Just. Martyr Apol. Ret. Christian, made his reason, that they were not as they were accused voluptuous, intemperate, and such like, because they so willingly embraced death for their professions sake; for then they would have renounced that, and deceived Princes to have enjoyed these: So on the contrary. Or else they after twice or thrice standing, are deprived of all that, as Sampson was of his strength by Delilah.

[Use 3] To teach every man that would either preserve himself from irreligion, or approve that to others, that he seemeth to have, to keep himself from, or to put from him all injustice, dishonesty, & unfaithfulness towards men: For else this will abandon religion out of his heart, and devour up all true profession, as Pharaoh's lean kine devoured his fat; & this will make men judge, as well they may, and with warrant, that there is no truth of religion in all that show. I deny not but a man may have the truth of religion, and should have wrong done him if he be otherwise judged of, and yet lie in some sin against the second table; either because he knew it not, or the strength of the temptation hath blinded him, or the blow he had by it, hath for a while stammered him, as did David. But if they be once convinced of it and wakened as David; If Nathan have reproved them plainly, yet not so particular, yet so as they knew they were the men, if they hold on in that sin, it will soon make them irreligious; for it will make them out of love with the word and Ministry; and then he that judgeth shall have his sentence sealed up by God: And Christ shall make it good with that Luke 13.27. I tell you I know ye not, whence ye are, depart from me all ye workers of iniquity.

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

[Doctrine.] To blaspheme God, to speak impiously of him, of his providence, power, government, and such like, is a fearful sin, James 2.7.

[Use 1] If this be such a sin, and God have an action against this people for it, how justly may he? nay, hath he taken a controversy against us and our City, when our words are still against him; for how is every place defiled with blasphemies and oaths, the streets and houses, tavernes, and men's private families, shops, and offices, who is free from it, neither master, nor servant, husband, nor wife, parents, nor children, old nor young, buyer, nor seller, magistrate, nor subject? If the law for blasphemers were in force, that they should be stoned, what a cry would be in our City? more then when the first borne was slain in Egypt, for old and young should be taken away; but if only the guiltless must cast stones at them, scarce one of twenty would be found to accuse or execute others. This sin begun in a swaggerer, a stabber, and if it had continued there, it had been well; but to cease upon a civil City, and civil people, that there should be as many oaths sworn within a small compass in it, as in a great band of such desperate ruffians, it is most fearful; and if God devour them with the sword for such blasphemies, why not us with the plague? I say nothing of other blasphemies, of accusing the providence, power, and government of God.

[Use 2] To teach us to resist and reform this vice, every man in himself, and in his, and labor to fear the great and fearful name of God, and use it with reverence, and speak of him, and his providence and works with all humility, and honor. Give him as much honor as to our garments which are more precious then others; for how is it not most absurd that a man having one garment more excellent then others, cannot endure it continually to be abused, and yet rashly and upon every occasion abuse the name of God? Let us not think those excuses of necessity, and we cannot be believed, will go for currant before God, or he provoked me; for so the first blasphemer could have said for himself. But as no man will drink poison willingly, or upon any necessity, so should he not take an oath. De probo dicturo dicimus, o • tuum ablue & ita commemora: nunc vero nomen super omne nomen venerandum, in omni terrâ admirabile quod audientes Daemones horrent, temerarie circumferemus. O consuetudinem! Chrysost. ho. 26. ad pop. Ant. And to make a more speedy reformation, write upon the walls of thy house, and of thy heart that same flying book: Zac. 5.2.3. And think this is flying to judgment; and so fly thou as fast from thine oaths: And as the Egyptians thrust Israel out of Egypt, because for them the first borne of the King and peasant was slain: so do with your oaths.

Ye have wearied the Lord with your words. ] The Prophet saith not barely, your words are against the Lord: As Isa. 3.8. but the Lord is wearied, and vexed with them; speaking after the manner of men, who are vexed with things that displease them; and so noting how greatly God was displeased with these sins, how they offend him.

[Doctrine.] The blasphemies, and other sins of men do marvelously offend, and vehemently displease the Lord; which as it is affirmed here and the like, Isaiah 43.24. So as many threats and menaces, so many judgments executed, sometimes upon the whole world, sometimes upon general Cities, sometimes upon particulars persons; through the holy story doth manifest no less: because when men do lay about them, and smite and punish, it argues they are offended and displeased: hereto belongs these and the like, Psal. 106.29. Thus they provoked him to anger with their own inventions, and the plague brake in upon them, Isaiah 63.10. but they rebelled, and vexed his holy spirit: therefore was he turned to be their enemy, and he fought against them. Ephes. 4.30. Grieve not the holy spirit of God.

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

[Reason 2] Because he is most holy, just, and good; yea, goodness, justice, and holiness it self. Now as every man is more good, so is he least suspicious of evil in another; but when it is apparent, he is most displeased with it: for as things rejoice and delight in their like: so are they distasted and displeased with their unlike, and that which is so contrary to them. The more righteous the Judge is, the more he hates iniquity and sin; he is righteousness it self. The sun is the greatest enemy to darkness, because it hath light of it self, and as it were, is light it self.

[Reason 3] Because it works the destruction of the creature, which he loves, Jam. 1.15. Now then loving his creature, he must needs dislike and hates this: parents hate and dislike those creatures, men or beasts, who work the ruin of their children, the fruit of their bodies, and generally whatsoever a man loves, he hates that which worketh the ruin of it.

[Use 1] For sins past which a man hath committed, he must be grieved and displeased with himself, that ever he committed any such things, by which he hath grieved and vexed so holy and righteous a God. And this ought he to do, if either he have love to God, or to himself. To God, because where men love, they are loath to offend, and grieved when they have displeased them: so that it is a note of a graceless child, one without any love to his father, that is never grieved when he sees his father grieved and vexed with his lewdness, and evil carriage: he may be a child, but he is a prodigal son, and shall never be accepted till he return and show himself grieved, that he hath grieved him. True love seeks to please the beloved rather then it self, and is more grieved that it hath displeased such one, then if it had offended it self: And whereas men are more displeased of the loss of their own pleasure, then to the displeasure of God: how can it be but that self love is above God's love? As ( Salvia saith) whom a man is loathest to offend, he most loves, of himself, or God: but where God's love reigneth as it ought, there this dislike and grief will be: And if this should not make them dislike and grieve; yet if any man indeed love himself, he will dislike and grieve for them; because if he do it not voluntarily, he shall do it by force and constraint; for if he judge not himself, and so take revenge of himself for his offending of God; the Lord will, and make him grieve, though oftentimes not as he ought, (because such grief in judgments is not always true grief) yet he shall grieve as he would not; for God will bring upon him that which will make him grieve, some judgment or other, to show that as he loves them who love him, so will he grieve those who grieve him; which if it be come upon them, they shall find that true that a disease, is not so soon removed as it is easily prevented. So here. And that it will grieve them, as in diseases; not the disease, but that they neglected the means by which they might have prevented it.

[Use 2] For the time to come men ought to put away their sins, and keep themselves from committing new sins, or renewing the old; for it is that which is a grief unto the Lord and his Spirit: and should not men avoid the grieving of God? not words and works which are against God, and do displease him? If sin were a thing which God regardeth not, and he were no ways affected or moved with it; to grief or displeasure, less matter were to be made of it; it were no great matter though men satisfied themselves and pleased themselves, but being as it is so displeasing to the Lord, & such a grief unto him: It is not only to be sorrowed for committed, but carefully to be avoided. If he be a foolish son, that is an heavnesse to his mother, Prov. 10.1. What is he that is a grief to God his father? how foolish and wicked is he? One asked this question to one about to sin: Tell me what thou thinkest; will he pardon thee or no? whatsoever thou answer it shall be against thyself: if thou think he will not pardon thee, what folly and desperateness is that to offend a mighty Prince without hope of pardon? if thou think he will; what ingratitude, and impiety is it to offend so gracious and good a God? so when thou art about to commit any evil, or dost omit some good formerly practiced, and as thou wouldest be thought to have done it of conscience, and so it may be, though now asleep. Tell me, I say, what thinkest thou, dost thou grieve and displease God, or is it liking to him? Answer what thou wilt, thou shalt not avoid, but be taken: If thou say or think it doth not displease him, thou thinkest wickedly, and shalt know it, Psal. 50.21. but if thou think it displease him, what a desperateness is this to provoke such a great God, so mighty a Prince? And though thy sins bring thee in never so much pleasure and profit for a time, never so much contentment and satisfaction, yet while God is displeased and offended, yea, grieved with it, think the end will be worse for thee: For do they provoke me to anger, saith God, and not themselves to the confusion of their faces? As if he said, do they imagine I will long bear my grief, and go mourning away, and not pay them home, and ease myself; yes, they shall find that I have said, Isaiah 1.24. Therefore saith the Lord God of Hosts, the mighty one of Israel, ah! I will ease me of mine adversaries, and avenge me of mine enemies. Therefore let men put away their iniquities, cease of sinning, and not grieve the Lord. Let no man imagine that this he will not part with, but yet do something which may please God: As profane Esau with his father; Gen. 28.8.9. for if they do, it shall be with them as with him, though his father meant to bless him, yet God would not have it so, though men and the work bless them, yet shall it not be so.

[Use 3:] For imitation, if God be grieved, at the sins of others, then ought they to be so too. vide Mal. 1.6. in properties of filial fear: And if it do grieve them indeed, then will they not use familiarity with those, whose words and works are bitter and sharp swords, grieving God, and grieving them; where there is a necessity of a man's calling, there to come when he shall hear and see such thing is one thing; but where no such things, he that can take pleasure or delight in their companies, may fear he is not affected, or is benumbed by present condition: if a little pleasure, or profit of his own make him endure much disgrace to God.

When ye say, everyone that doth evil in his sight. ] Their blasphemy was spoken herein, that they said God respected and loved the wicked.

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

[Reason 1] Because this is to make God wicked; for no man but a wicked man, and one in that he is wicked, can, or will approve of the wicked, or wickedness. Many men may in outward show, and in hypocrisy, approve and show liking of holiness and piety, when themselves are not good; but no man can, or will approve of wickedness, but he that is evil, and wicked; he therefore that saith, God favoreth the wicked, must needs challenge him for wicked; but to say the righteous God is wicked, is blasphemy, &c.

[Reason 2] Because he makes God to do that which he accounts abominable in others, and hath pronounced a woe against them that should do it, which is to justify the wicked. Isai. 5.20. he must needs think wickedly, and speak blasphemously against God.

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

[Answ.] Well enough, because the meaning is not, that he justifies him, so long, and while he is wicked, as if he accounted evil, good, and made his works just, which were wicked; for this is against the law, and forbidden by him, and affirmed by him he never will do it, Exod. 34.7. But they are called wicked, not because they are such, when he hath justified them, but because they were such before; for he pardons their sins, and heals their infirmities, and gives them new hearts, and makes them just and righteous, and so is said to justify them: It may be shadowed to our capacity. A Physician is said to heal a man, not that he is sick when he hath healed him, but that he was sick when he begun with him. So in this. But that is reproved, as blasphemy in these, is, that they said God loved the wicked when he was such, and approved of him, being such.

[Use 1] To convince many of sin, & of this blasphemy, not in that only which oftentimes is heard from them, that they censure and condemn and cast out of the favor of God, and make them to be hated of God, who indeed are in his love and books; as if he did condemn the righteous, and only because their lives and carriage is reproved by their piety and study of holiness, and condemn them as hated, because they strive to come most nigh God. To whom we may apply that of Tertullian. Apol. adversus gentes. How much more would Anacharsis have noted these men of folly being unwise? yet taking upon them to censure the wise, then for men unskillful in music, to censure musitians. But this is not their expressed sin here, though implied; but when they make & affirm men to be in the favor of God, and approved of him, who are wicked and evil. How many confidently glory of themselves that they love God, and are beloved of him, when some of them are like him, Deut. 29.18.19. being known, and noted for wicked men, and yet boast of his love? what is this but blasphemy, to say God justifieth and approveth the wicked? But if they be not apparently wicked, but civil hypocrites, and live in no gross sin of the second table, but are void of the truth of any duty; but are without all goodness, specially in respect of the first, whereby they are wicked: (for if it be true, satis est hoc mali nihil boni fecisse; then is he wicked that is not good) and for such an hypocrite to flatter himself, and boast of his love, to God, and God to him, makes him so much the more wicked; for he addeth to his former sinnnes, this blasphemy, challenging God that he justifies the wicked ones, and that he approves, and likes of him, being wicked. Now as they are guilty of this, in respect of themselves, so are they for others; for men that are their friends by whom they reap profit, from whom they have countenance, and of whom they are honored and advanced, be what they will be, how wicked, or how ungodly soever; yet they tell them, and so flatter them, as the blessed and beloved men of God.

[Use 2] To teach every man to take heed of this blasphemy, to think or speak thus wickedly of God, either in favor of himself or others. If a man may not lie for God's cause, he may not bely God for himself, or in the behalf of others; knowing himself guilty of some gross sins, adultery, covetousness, swearing, and such like, and lying in them; yet boast God respects and loves him, he is good in his sight; like a bragging Courtier that boasteth of the favor of his Prince, when he never had it, or is clean cast out of it, for it may cost him setting on; but this surely shall. Or speaking of others for sinister respects; who if they do but offend them, and deprive them of the hopes they have, and have settled upon them, will condemn them for most wicked men; and yet will for the present advance them, as the only white ones of God; but it should not be thus, seeing that is to blaspheme and speak wickedly of God: And if it be dangerous slandering a State, or a just Judge, saying he justifieth the wicked; how much more this? But if we must be judging, labor to judge righteous judgment, and account men beloved that are good, and them hated that are wicked.

He that doth evil is good in God's sight. ] So they judged from outward things; the ease, plenty, & prosperity which idolaters had, and for that accounted them happy, and beloved of God; but the Prophet reproveth them, as measuring God by a false rule, themselves hated, because of their long crosses, and others beloved because of their long prosperity.

[Doctrine.] As they are not to be accounted hated of God, who are under the cross, and in some long affliction; so are not they to be accounted beloved, and accepted of God, who are in prosperity, and in some long outward felicity: Manifest here, and that Eccles. 9.1. Psal. 73.1. 1 Cor. 1.26.

[Reason 1] Because these states are common to both; and if there happen to be any propriety in them, prosperity & long impunity is proper to the wicked, and the cross to godly; as all times manifest to us: And if either argue love or hatred, or do but look that ways, it is prosperity; hatred and the cross rather argue love, Rev. 3.19.

[Reason 2] Because God less loves where outward things are, not in particular, but generally; the reason of which is, because men else would think them beloved for their outward things; and by them to deserve love, and so never acknowledge his love free; but that he loved them, because he might better honor himself by them: As St. August. gives the reason why he chose not the wise Scribe, or Philosopher, not the Senator, not the rich Merchant to be his Disciples; because they would say they were chosen for such things. And therefore these argue rather not love.

[Use 1] By the way, this will confute the Church of Rome, making a flourishing estate, a sign and true note of the Church; and so of the favor and love of God, for no Church without love; when it is manifest, the cross is Come • Ecclesiae. And no society hath had more afflictions then it; but if it had not, yet if it will not conclude that one man is beloved, and so two, &c. then not a multitude.

[Use 2] This confutes the common judgment of most men, who measure the favor and love of God to themselves, and others, by outward things, accounting him that is in poverty and misery, accursed and rejected; and he that is rich and full, to be the son of God; and hence they blaspheme God so usually as they do, both in respect of themselves and others, when they account them beloved; their reason and ground is all upon this foundation, they have riches and wealth, and everything succeeds well with them; Like the high Priests, who accounted the people accursed, because they knew not the law, and themselves happy because they knew, when they knew nothing as they ought to know; as these for knowledge, so they for riches: As among the Egyptians; he only was accounted rich that had his heard full of white kine: So now he only beloved that hath his purse and treasures full. How usual this manner of judging is, is too too apparent; but how fallacious and deceitful it is, may be as apparent; like that of Sinionides, who would have wealth better then wisdom, because the wise stood with cap in hand to the rich; so they the wealthy then the poor, because they would have it to argue more favor, and so judge a man how wicked, at least, how ungodly soever he be, if he have riches, and be in prosperity and plenty, and others hated; but these condemn the generation of God's children: as Psalm. 73. yea, they judge and condemn God himself, as if he loved the wicked.

[Use 3] To teach us, not to judge and measure the love of God by these outward things, to think of that, James 2.1. My brethren have not the faith of our Lord Jesus Christ, in respect of persons: for so much it will carry, though more. We have a proverb which may confute these conceits, and better inform us; for usually we say not, he is beloved of God that is rich, but he is rich that God loves, and so he is; for he is rich that a Prince loves, though he possess him not with lands and livings; because his love will ever administer that which is necessary for his place and state; but this is true, especially if we understand it of such a Prince as is not mutable in his mind, not mortal in his nature; he is rich that such a Prince loves, which is only God. But admit this; yet how shall a man know that God loves him, or how may a man judge who is beloved, if not by these outward things? I answer by another question: how do Courtiers know Princes love them, how children that their fathers love them as children? The first is not from common gifts which are Princes larges, they cast at all adventure, but their special places of honor and dignities. The second not that they have meat and drink, apparel, and such things necessary, common to them, and servants; but that they have inheritances and portions provided for them. So not these outward things common, nor common graces, knowledge, utterance, &c. but particular graces, faith, hope, sanctification, and such like; he that is rich in these, is beloved of God.

Or where is the God of judgment? ] Their blasphemy consisted on two parts: one that God should favor the wicked and reprobate. Another that if that be denied, it will follow that God did not judge and govern things upon earth; for if he did, then would it not go so well with such wicked. They deny not here by this interrogation, that there is a God of judgment, but from the prosperity of the wicked, that he shows himself careless and remiss in his government, and so in this thing, calling it into question.

[Doctrine.] For men to deny or doubt of the providence of God, because of the prosperity of the wicked and their impunity, and for the affliction of the godly, and their sufferings, and troubles, is a wicked and blasphemous thing; for such are these reproved. This made David pray so earnestly for God's judgments upon the wicked, that it might appear that his providence was over the earth, Psalm. 58. per totum. Insinuating else that they would from their prosperity deny his providence: He noteth of himself, that from their prosperity he was tainted & infected with this, had not the waters of the sanctuary cured him, Psal. 73.17. And shows directly, that others seeing it by reason of the infirmity of the flesh, and astonished at the greatness of their prosperity, and their own misery, called into question the providence and administration of God, Verse 11. Example of this is in Gideon, Judges 6.12.13. Then the Angel of the Lord appeared unto him, and said unto him, the Lord is with thee, thou valiant man. To whom Gideon answered, ah, my Lord! if the Lord be with us, why then is all this come upon us? and where be all his miracles which our fathers told us of, and said, did not the Lord bring us out of Egypt? but now the Lord hath forsaken us, and delivered us into the hand of the Midianites.

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

[Reason 2] Because as S. Peter speaketh, they are blind, or blinded with some passion, and cannot see a far off, either to call to mind the judgments of God, by which they may see what he hath done, that he regardeth, or to see the time to come, that he will do it; but only looking to the present view, are thus deceived and err.

[Use 1] To teach us when we hear many men wrangling and jangling against the providence of God, and denying his administration and government of things here below; even from this, that those who walk uprightly are under the wind, and they who contemn God, despise, or at least neglect his worship, live in Atheism, or irreligion, and profaneness, yet they flourish, and have all things in abundance, as heart could desire; for if he did, how would he not remedy this, and rectify this confusion? Such quarrelling, as this is but the old sophystry of Satan, and the old corruption of man, which hath been a thousand times confuted in every age, and place, since it was first invented, which might have stopped the mouth of all iniquity in this case, were not Satan wonderful malicious, and the nature of man marveylous weak, notable to look to things past, or foresee things to come.

[Use 2] To teach us to take heed of any such corruption as this is, to deny, or question about the providence of God, when we look abroad, and consider things, and find things thus disposed of, which seems so contrary to the course of the world; and to stay us, we must consider two things: The first is, that howsoever other arguments and reasons of God's divine providence and mercy towards all and particular men, is to be seen and is manifest of all, both in their lives past, and present, in all places; yet are not the examples of his judgment always to be seen, but to be expected in their due time, such as are reserved for time to come; so that though a man may judge by the time past and present, and find nothing, nor no part of man's life without apparent proofs of the power, wisdom, and mercy of God, because he still makes his sun to shine, and his rain to fall on good and bad; yet that part of providence which is in judgments, is to be expected in a fit time, but it is the future and time to come: And that he will manifest unto everyone that he certainly doth govern. This advice is given. Psa. 37.1.2.9.10.35.36. And that Job 27. from 7. to 14. and verse. 30. Therefore must we with David go into God's Sanctuary, and consider not the beginnings nor the present state, but the ends of these men, which will manifestly prove his providence, God's dealing with them and his own; like to Princes with their Hawk and Partridge, or their states being like the Partridge, and the other as the Hawk. The second is, the time present, that this divers dealing of God with them, argues his providence, because it is the way to salvation for the one, and to destruction for the other. As it argues the skill of the Physician and his wisdom, having to deal with two patients; one desperately sick, and he cares not for his health; the other so sick as he may be recovered, he useth divers dyets and manner of usage: So God deals with his.

THE THIRD CHAPTER OF THE PROPHET MALACHY.

B Ehold, I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seek, shall speedily come to his Temple: even the messenger of the Covenant whom ye desire: behold, he shall come, saith the Lord of hosts.

2 But who may abide the day of his coming? and who shall endure, when he appeareth? for he is like purging fire, and like fullers sope.

3 And he shall sit down to try and fine the silver: he shall even fine the sons of Levi, and purify them as gold and silver, that they may bring offerings unto the Lord in righteousness.

4 Then shall the offerings of Judah and Jerusalem be acceptable unto the Lord, as in old time, and in the years afore.

5 And I will come near to you to judgment, and I will be a swift witness against the soothsayers, and against the adulterers, and against false swearers, and against those that wrongfully keep back the hirelings wages, and vex the widow and the fatherless, and oppress the stranger, and fear not me, saith the Lord of hosts.

6 For I am the Lord: I change not, and ye sons of Jaacob are not consumed.

7 From the days of your fathers, ye are gone away from mine ordinances, and have not kept them: return unto me, and I will return unto you, saith the Lord of hosts: but ye said, wherein shall we return?

8 Will a man spoil his gods? yet have ye spoiled me: but ye say, Wherein have we spoiled thee? In tithes and offerings.

9 Ye are cursed with a curse: for ye have spoiled me, even this whole nation.

10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven unto you, and pour you out a blessing without measure.

11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of hosts.

12 And all nations shall call you blessed: for ye shall be a pleasant land, saith the Lord of hosts.

13 Your words have been stout against me, saith the Lord: yet ye say, What have we spoken against thee?

14 Ye have said, It is in vain to serve God: and what profit is it that we have kept his commandment, and that we walked humbly before the Lord of hosts?

15 Therefore we count the proud blessed: even they that work wickedness are set up, and they that tempt God, yea, they are delivered.

16 Then spake they that feared the Lord, everyone to his neighbor, and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his Name.

17 And they shall be to me, saith the Lord of hosts, in that day that I shall do this, for a flock, and I will spare them as a man spareth his own son that serveth him.

18 Then shall you return, and discern between the righteous and the wicked: between him that serveth God, and him that serveth him not.