Commentary on Malachi 2, Chapter 2 · Exposition on verse 15

Commentary on Malachi 2 · Chapter 2 · Exposition on verse 15

p. 120VERS. XV.

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

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

Yet had he abundance of Spirit.] This is added for amplification of the former: As if he had ſaid, this did not God at the firſt, p. 121becauſe 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 ſoule. 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 ſpeciall end of marriage, which is the propagation of the Church, and to have a religious and holy poſterity, ſuch as might worſhip the true God, which will not come from the 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 owne, yet to doe a thing ſo contrary to Gods commandment, muſt needs bring a curſe and a profaneneſſe upon them; and an adulterous ſeed prove an idolatrous brood, and it being the fruit of their perfidy and unfaithfulneſſe, can have no bleſſing from God.

In this verſe the Prophet condemneth Poligamy from Gods ordinance, as a thing againſt it, becauſe he was the authour of 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.

Marriage is a lawfull conjunction of one man and one woman, Doctrine. that they two may be one fleſh. There are many ſorts of conjunctions, but what conjunction this is, that which followes expreſſeth. But that marriage is a lawfull conjunction, & of two thus to be made one, is manifeſt, as here, ſo Gen. 2.24. He ſhall cleave to his wife, which is meant of a carnall conjunction and copulation, whereby they are, as it were, incarnated one to another. That as Eve was fleſh really of the fleſh of Adam, ſo ſhe was given to him by marriage, that ſhe might againe be one and the ſame fleſh with him, by a holy conjunction of their bodies. Hence followes it in the ſame place, They ſhall be one fleſh. And this Chapter explaines Mat.h. 19.5. For having repeated the inſtitution, he addes for concluſion, and for further confirmation verſ. 6. Wherefore they are no more twaine, but one fleſh. Now when we ſpeake of a conjunction, we underſtand not that onelyonly which is after the conſummation of the marriage, carnall copulation, and knowledge one of another, as it is cōmonly taken: for without that, though it never follow, there may be marriage, & this marrimoniall conjunction, as we commonly receive the marriage to have been betwixt Mary and Ioſeph: but alſo that voluntary and free covenant which p. 122is paſſed betwixt them, by which the man hath power over the body of the woman: and ſo è contra, he is become her head, and ſhe ſubject to him, as the body to the head, as the Apoſtle ſpeaks, 1 Cor. 7.

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

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

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

This ſerves for that end the Prophet ſpeaketh it, Vſe 1 it condemnes Polygamie: for if marriage be a conjunction of two, how can it be of moe?Zane de operibus Dei p. 659. b. Adam and Eve were but two, and God ſaid, they ſhould be one fleſh. And his ſon, which came from the boſome of the Father, ſaith, They two ſhall be one. The reaſon that ſome give, to excuſe at leaſt, if not make lawful the Polygamy of the Fathers, for the multiplying and increaſing of mankinde, might here have better taken place, ſeeing whole mankinde was to be derived from them, and the earth to be repleniſhed from them: and ſeeing to them was the commandment given, Gen. 1.28. Be fruitfull, and multiply, and repleniſh the earth. If God did not permit it to them, it muſt needs be apparant, that it was not from the beginning, but hath ſince crept into the world by the corruption of man. But of this afterwards.

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

p. 123This condemneth all adultery, & all adulterers, Vſe 3 as they who doe divide that which God hath joyned, more neere then any bond of nature can make: for it is to be preferred before that which is betwixt children and parents, when as both of them muſt forſake father and mother, and cleave one to another; yea, their owne children, that they may remaine one. For ſeeing God hath made him one with his wife by his owne conſent, and he joyning himſelfe to a harlot, maketh himſelfe one body with her, as the Apoſtle. Now one body cannot be two bodies; therefore an adulterer cannot be one body with an harlot, and at the ſame time one body with his wife; but joyning to her, he doth, what is in him, cut himſelfe off from this, and ſo they are no longer one, but two. And ſo as he dealeth injuriouſly with her, taking from her that is hers: for he is not his owne, ſhe having power over his body, as he of hers, 1 Cor. 7.4. So he dealeth impiouſly againſt God, who hath joyned them, and ſaid they ſhall be one. If he offend that puts away his wife for no juſt cauſe, what doth he that cuts himſelfe from her by ſuch an impious courſe? And the more, when God gave her him to keep his body in holineſſe and honour, having no neceſſity to it. For as he that caſts away his ſhip in the haven, is more inexcuſable then he that doth it in the maine ſea: ſo he that doth caſt away himſelfe upon a harlot, being in marriage eſtate. Chryſoſtome making the compariſon betwixt theft and adultery, ſaith:**Gravis quidem res fur, ſed non tam gravis quam adulter Ille enim etſi frigidam, cauſam habet, tamen ex pauperie neceſſitatem tretendere poteſt, hic vero nulla ipſum cogente neceſsitate per dementia ſola in peccati voragimen corruit. Chryſoſt. Hom. 10. ad pop. Antioch. It is an heynous thing to be a thiefe, but not ſo heynous as to be an adulterer. The thiefe, though his excuſe be but a ſorry one, yet may pretend he is forced by poverty; but the adulterer having no neceſsity, onelyonly through his owne madneſſe ruſheth into the gulfe of ſinne.

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

The ſouls of men are not propagated with the ſeede and ſubſtance of the body, from the ſouls of their parents, Doctrine as their bodies from their ſeede, but they are created of God, of nothing, and joyned to the body. So much this inſinuates. And that Gen. 2.23 he ſaith not ſoule of my ſoule, but bone of my bone, and fleſh of my fleſh, apparantly that he knew it not, if it were that her ſoule was propagated from his ſoule, as the body was. If it had beene ſo, and he had knowne it certainely, it had been more fit to have p. 124expreſſed the conjunction of marriage to have ſaid, this is now fleſh of my fleſh, and ſoule of my ſoule; then as he did. To this we adde Eccleſ. 12.7. Duſt returnes to the earth as it was, and the ſpirit returnes to God that gave it. And Iſaiah 42.5. and 57.16. The ſouls which I have made, Zach. 12.1. The Lord formeth the ſpirit of man within him. Heb. 12.9. God is the father of ſpirits. Where the Apoſtle maketh the oppoſition, not denying God to be the Author of our bodies, as of the ſoules, but that by the parents, this immediately, elſe ſhould there be no oppoſition.

Becauſe Adams ſoule was not made of the ſubſtance of his body, Reaſon 1 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 ſoule after another manner, then Adams, the Scripture would not have been ſilent in it, no more then it is in the new manner of the creation of her body. Therefore that which was ſpoken of the man, muſt be underſtood of the woman; and if of her, then of others, for there is no new manner of creation of man.

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

This ſerves to confute their opinion, Vſe 1 who thinke that the ſoule is propagated, and not created, comes from God by the parents, and not from the power of God immediately. It would be too too tedious, & not ſo profitable to make anſwer to all the reaſons they bring, which are of a contrary opinion; yet not to paſſe over ſome common ones which are toſſed up and downe of the common ſort of men, who have entered into this queſtion. It is an uſuall objection with them, that which troubled St. Auguſt. in lib. 10. ſup. Geneſ. That is God doe now create ſoules, how ſhould that be true, that in the ſeventh day he reſted from all his workes, i. the workes of creation, as it is generally taken; how then ſhould he create ſouls? To anſwer, I demand whether that Chriſt his ſoule was propagated from his Mother, or created? If they ſay it was propagated, they muſt needs ſay it was tainted with ſinne originall: If they ſay it was created, which the learned affirm, S. Auguſt. and others, becauſe it could not betainted with ſinne, then have they anſwered for us, that ſoules are now created. And the meaning of God ceaſing from his worke, is that which the learned give, that after the ſixt day he crated no new kinde p. 125of creatures or things, though he doe ſtill make particulars of kindes.

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

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

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

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

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

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

p. 126Fourthly, they ſay if ſoules be thus created, then how ſhould they be infected with originall ſinne? Is it becauſe it is joyned with the body? but how ſhould that be when as a corporall ſubſtance can have no power over a ſpirituall? and how ſhould God be free from ſinne, but be Author of it, when he joyneth a pure ſoule with a ſinnefull and corrupt body? To this I anſwer, firſt, for the firſt part. That in originall ſinne, two things are to be conſidered. Firſt, Adams diſobedience, as the head and roote 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 ſinne, being not a private man, but the head and fountaine of all mankind, in reſpect of both, where they are called not perſonall juſtice or injuſtice, but originall. The ſecond is the corruption of the whole nature and the propenſion and inclination of it to evill, which is the puniſhment of that diſobedience which from him to his whole poſterity, is by the juſt judgement of God derived and propagated. Now when we ſay that from the conjunction of ſoule and body, it is defiled and infected with both theſe, we meane not as when a piece of gold falls into the dirt or mire, or as wine that is put into a muſty caske is corrupted by them: But becauſe the firſt is imputed to the whole man this diſobedience oif Adam, as if it were his owne; for as when he is made a member of Chriſt by the holy Ghoſt, the righteouſneſſe of Chriſt is imputed to him, and he is truely called a juſt man. So, ſo ſoone as he is made a man and the member of Adam, this is. And ſecondly, becauſe of the guilt of that diſobedience, the corruption of nature and the propenſion and inclination to evill which they uſually have called contagion, is by the juſt decree & ordination of God derived into the ſoule, he having ſo decreed from the beginning, that if Adam had ſtood & not ſinned, his whol juſtice ſhould have beene propagated to his poſterity, whence it is called originall juſtice. So he falling and all his poſterity ſinning in his loyns, the whole corruption of the nature of Adam, which followed that diſobedience, ſhould flowfrom him as from a fountaine into all men, that is, both into the body and ſoule. Whence it is called naturall corruption, and originall ſinne. Thus then is the ſoule infected, as the body, but yet not from the body by any phyſicall contraction or contagion, but by this courſe, and hath no need to be propagated, or elſe it cannot be infected by originall ſinne.

Now that God by this meanes is not the Author of ſinne, or the pollution of the ſoule, becauſe he hath joyned it to the body, is manifeſt, becauſe he never infuſed any evill either into the body or ſoule, for he tempts no man, James 1. Againe, God hath decreed before all times and ſo would performe, to joyne the ſoule and body together, as well if Adam ſtood, as if he fell. Now what p. 127reaſon was there that ſinne comming betweene, or God foreſeeing it, ſhould hinder his decree, becauſe of it. This decree being moſt holy and juſt, he therefore in joyning theſe together, hath done that which he moſt holily, juſtly, and wiſely decreed. And that corruption followed upon this, is not from the conjunction, for then it would have beene, though Adam had not fallen, but by the default of man, who is in this thing to be blamed not God: And ſo neither the propagation of originall ſinne, neither any juſt imputation that can be laid upon God, can overthrow the creation of the ſoules, or eſtabliſh the propagation of them.

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

To inſtruct parents to take more eare for the ſoules of their children then uſually they doe, ſeeing they are thus created, Ʋſe 3 and p. 128ſo in a more ſpeciall manner Gods. The little care they take for it, and the great care for the body, tells us, that they believe this is theirs, and not that. And as men care more for their owne then for other mens, and many a man beſtowes more coſt and care upon a houſe of his owne erecting, then of one of his fathers 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 joyned ſo excellent and immortal a ſoule, put in ſuch an earthly tabernacle ſo excellent a Prince. Though they ought to have care to keep that in reparation and tenantable, yet their ſpeciall care ſhould be for this; for the diet, the cloathing, the admorning and the beautifying of it, with good graces and vertues; whereas contrary the care of parents now is, onelyonly for the bodies of theirs, how they may cloath them with ſcarlet, with pleaſures, and hang them with rich ornaments oif gold upon their apparell, 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 ſoule. But is it any marvell, when moſt parents care onelyonly for their owne bodies, and not for their ſoules? How ſhould they care for the ſoules of their children, ſeeing charity ever begins at home? To them the Prophet ſpeaketh, at leaſt by way of alluſion, as it is applyed by ſome of the learned, Haggai 1.2.4. They ſay it is not yet time to looke to Gods houſe and his worke: that when they are old, they are afraid to be young Saints, they or theirs, they let Gods houſe lye waſte, and his field grow over with weeds, the ſoules of themſelves and their children. If they would conſider their wayes in their hearts, they ſhould finde God plagues us for this ſinne, as for others, verſe 6.7. If any man ſhould hang thy houſe, and adorne it with cloath of gold, and hanging of Arras, and ſhould compell thee to ſit naked in aſhes, wouldſt thou take it well? thou wouldſt not. Now not another, but thou thy ſelfe adorneſt the houſe of thy ſoule with gold and pearles, and ſuffers thy ſoule to ſit in filthineſſe and corruption: ſo of thy children. How ſhall God take it at thy hands? Knoweſt thou not that the Prince of the Citie ought to be magnifically deckt? Chryſoſt de diverſis hom. 70. Let every man then remit off his care for the one, and increaſe it for the other. And let it not be true in this, that the Kings work and the Church worke, is moſt negligently looked to. But as Kiſh, Sauls father, ceaſed earing for the Aſſes, and cared for Saul, who muſt be King; ſo for the ſoule, ſeeke to have it nouriſhed, and decked, and adorned.

And wherefore one? Becauſe he 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 codemnes it. Of which then firſt.

p. 129Polygamy is ſimply wicked, impious and unlawfull; this is, Doctrine. 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 controverſie, neither ever was it ſinne in the Court of Conſcience, how heretically ſoever Tertullian after his fall, diſputeth againſt it, or how hotly ſoever Hierom oppoſeth it, under the name of Bygamy, againſt Iovinian and others. Secondly, when one man hath two or many wives, and è contra, of which is here ſpoken and condemned. Further, it is condemned by the Scripture, Gen. 2.24. Cleave to his wife, not wives. Hier they one fleſh, one cannot be ſo with many. And if any except that two is not there expreſſed, he may finde it, Matth. 19.5. Further, verſ. 9. And if he that puts her away, may not doe it, what he that keeps her? If adultery in the one, how not in the other? Prov. 5.18.19. None of which can be, if many wives be taken, 1 Cor. 7.2. To avoid fornication, let every man have his wife, and let every woman have her owne husband. His wife, ſaith the Apoſtle, not wives; and her owne or proper husband, not ſuch an one as is common to her and another, Epheſ. 5.25. Chriſt had and hath but one Church. So Ierome reaſoneth againſt Iovinian, inveighing againſt Lamech the firſt Polygamiſt, who as he ſaith, had divided one rib into two.

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

Firſt, no man may take that which is anothers, and give it to another, without the knowledge and conſent of him that is owner of it. Now the man hath not power over his owne body, but his wife, 1 Cor. 7.4. And if it may be ſuppoſed ſhe may remit her right, beſides that ſhe hath no power to it, for God gave it her but for herſelfe, and not to tranſlate it whither ſhe will. In God himſelfe remaines 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 doe if they have many. So we may ſee it, Gen. 30.15.

Thirdly, becauſe the love betwixt them ought to be in the higheſt degree, 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 every one. 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 onelyonly ruleth.

Fourthly, becauſe heathen men by the light of nature have condemned it, though ſome of them did practiſe it, as Laban, Gen. 31.50. If thou ſhalt vex my daughters, or ſhalt take wives beſides my p. 130daughters: there is no man with us, behold, God is witneſſe between thee and me. Alſo the Roman Emperours, Diocleſian and Maximian decreed, that none under the power of the Romanes, ſhould have two wives, ſeeing that in the edict of the Pretor, ſuch a man is to be accounted infamous. Divers ſuch lawes there are: ſo that Arcadius and Honorius would not permit the Jewes their Polygamy;Socrat. hiſt. lib. 4. cap. 26. edit. Chriſtopher. p. 672. onelyonly Socrates reporteth in his Eccleſ. hiſt. lib. 4.31. that Valentinian having Severa, married Iuſtina. And to cover his filthineſſe, made an Act that it might be lawfull for a man to have two wives; but that law was rejected and condemned afterwards, and that very ſhortly.

This being a truth, Vſe 1 ſerves to confute all of the contrary minde, as ſometime was that Apoſtata Bernard Ochin, who hath written certaine dialogues, and laboured to eſtabliſh this againſt the word of God. Infinite it were to trouble you with all, yet ſome: The greateſt is the examples of many of the holy Fathers, as recorded in the Scripture, who had many wives, and are no where reproved. I anſwer; Firſt, it followes not, Their reproofe is not ſet downe, therefore it was not: for ſeeing the Prophet Malachy reproves it, why may it not be ſuppoſed others did ſo? Beſides, many things were done, that we never finde reproved, which argues not the lawfulneſſe of them. The inceſt of Iacob and Lot, Davids judgement againſt Mephiboſheth and with Siba, and ſuch like. Thirdly, if it were not, yet we live by precept, not example. Fourthly, the multitude, nor the greatneſſe of offenders will 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 appeares, ſay they, becauſe he neither reproved it by his Prophets, neither did he at the publiſhing of the Law, expreſſely condemne it, as he did ſome others, as inceſt, Levit. 19. before they thinke Iacobs marriage of two ſiſters was lawfull, therefore he remitted his law: yet ſo, as they were not without all ſinne in it. For ſinne they conſider either as an aberration or turning aſide form the perfect rule of God, and ſo they ſinned: or elſe that which offends God, ſo that it provokes him to puniſh; and in this ſenſe they ſinned not, God thus remitting the Law. Others excuſe the Fathers becauſe they did it, and God ſo permitted for the increaſe of the Church, and not for any filthy & unclean luſt to ſatisfie it: which was true in ſome, though it hold not in others. As Solomon and ſome others who cannot be excuſed of incontinencie. Some excuſe, from ſome probable ignorance, that either they knew not the Law, or they thought not of it, and ſo, though not no ſinne, yet a leſſe ſinne. Some, the ſucceeding ages by their predeceſſors, that though their examples make not ſinne to be no ſinne, yet to be ſmaller ſinnes to offend by their example, who were otherwiſe good and holy men, then when any p. 131thing is done with a wavering conſcience, and men are boldly, the firſt that doe it, for they are to be judged to ſinne by error of judgement, then perverſity of affection. Finally, it is probable, that God did winke at that in this people and their progenitours, for thepropagation of his people, and to give paſſage to the fulfilling of his promiſe of the increaſing of them; and though God uſed that fact of the fathers well, yet will it not follow that they ſinned not, when they turned aſide from the word of God; but if they ſinned in it, and ſo perſevered, and dyed impenitent, what ſhall we thinke became of them? It is probable they never repented, either becauſe they thought they ſinned not, or elſe becauſe they well diſcerned not their ſinne; and yet might be pardoned it, and were. It is true, to have Gods mercy for pardon requires repentance, yet is it not neceſſary that every man ſhould expreſſely repent himſelfe of every particular ſinne. How many things are done, which are not rightly done? yet not done wickedly by us, but in a conſcience not well informed, and ſo knew it not to be ſinne? And how many which are forgotten that they were done? and yet by a mans generall humiliation for all his ſinnes, and craving pardon of unknowne ſinnes, Pſal. 19. pardon is obtained: And thoſe fathers often in their lives 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 boſome, is commonly underſtood of marriages, yet it ſignifies there onelyonly power and authority: that is, I have given thee all thy maſters goods, and have not excepted his wives, that thou maiſt have them under thy power as other things, Tremolius thus i. res & perſonas etiam intimas & chariſsimas, eorum qui prius tui er ant domini, ſubjecitibi.

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 ſpeciall thing, but no generall rule: for elſe inceſt might be proved by it, if it were generall. Others anſwer, that it muſt be taken and underſtood, if he have not a wife before. And ſo much they thinke thoſe words carry, if brethren dwell together. And a reaſon of it is, becauſe it is not like that God would have a man to neglect his owne ſeed, and his owne wife to raiſe up ſeed to others, but onelyonly he would have his brother ſubſtituted in his place.

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

To perſwde the men of our age againſt it, Vſe 2 for howſoever the forefathers eſcaped with it, God either for the increaſe of the p. 132Church or by reaſon of their ignorance and rudeneſſe, winked at it: yet as in another caſe. Acts 17.30. The time of this ignorance God regarded not, but now he admoniſheth all men every where to repent. So may we ſay in this; ſpecially ſeeing Chriſt by himſelfe and by others his Apoſtles, hath declared us the law of the creation, and brought it to the firſt inſtitution, he beingas Revel. 1. Alpha and Omega; and as Hierom applies it to this when he found all things at his comming brought to Omega, to an extremity and height, he reduced them to Alpha, to that which was in the beginning. And if it were then granted to be no ſinne, yet will it be now. They who excuſe the fathers, make as of man, ſo of the world, foure ages: the childhood of it, the youth, the mans eſtate, and the old age. Now many things are fitting for children and may be tolerated in them, which may not be in men of riper yeares: as S. Auguſt ſaith, inold time for men to goe with garments having long ſleeves and skirts, it was an argument of ſoftneſſe and wantonneſſe. But now if they ſhould weare them with either, they ſhould be noted. They ſay againe, that that was the time of darkeneſſe, ours of the light; for though they were light in reſpect of the Gentiles, they are darkeneſſe in compariſon of us. Now many things are tolerable in darkeneſſe, which may not be borne withall in the light. Then in this, as in many other things, we muſt not ſtudy what was done or borne withall, but what is lawfull for us to doe, and walke not in this, and many other things, as others have done, but as God hath ſpoken.

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

The firſt inſtituter of marriage is God, Doctrine. 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. 2.2. And the rib which the Lord had taken from theman, made he a woman, and brought her to the man. Hence that Prov. 2.17. It is called the Covenant of God, called ſo properly becauſe he is the Author of it. Hence, Math. 19.6. whom God hath joyned together.

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

Becauſe though parents & friends, Reaſon 2 and parties themſelves, take care to provide matches, after their humors, ſome one, 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 p. 133inheritance of the fathers, but a prudent wife commeth of the Lord: and 18: 22. he that findeth a wife, findeth a good thing, and receiveth favour of the Lord.

This teacheth us, Vſe. that this is (as the Apoſtle) an honourable eſtate, having ſuch an honourable Author, as the God of Gods. And it notes unto us the ſpirit of Antichriſt in the Popes and Church of Rome; yea, the ſpirit of Stan teaching ſuch doctrine of divells. Innocent ſaith, it is to live inthe fleſh, and calleth it Bed pleaſure, and uncleanneſſe; when he would condemne 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 ſeede.] The end of marriage in the holy intent of God, to have a holy ſeede, the Church and religion propagated and increaſed. The meaning is not, as if holineſſe and ſanctification came by nature, which is onelyonly of grace, for of ſuch holineſſe he doth not ſpeake, but the word is the ſeed of God: that is, that their children might be the ſonnes and daughters of the true God, and pure religion, for it is here, as the contrary was before, Verſe 11. The daughters of a ſtrange God, ſuch as profeſſed the worſhip not of the true God. The meaning of this is manifeſt by that which we have in Ezra 9.1.2. the holy ſeed matched with the people of the land; namely they who profeſſe true religion, and the true God, with thoſe who falſifie both. Alſo 1 Cor. 7.14. where holineſſe is nothing but to be within the Covenant and profeſſors of the true God and religion. God then ordained marriage for the procreation of Children, and that holy ones, the propagation of the Church, and the increaſe of ſuch as ſhould truely worſhip him.

The end of marriage, the moſt proper and excellent end of it, Doctrine. is the procreation of children, for the propagation of Gods Church and Gods worſhip. That it is an end, is here affirmed; that it is the moſt proper and excellent, I manifeſt, becauſe it was the end of it before the fall in mans perfection, though ſinne had never come, yet this end was ordained of God, as Gen. 1.28. propagation of mankind, but ſpecially the Church: Nay, by that is onelyonly 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 hly men, in their perfect image, who ſhould have beene the ſeed of God. Lombard hath a ſpeech,**Poſt lapſum hominis conjugium remedium eſt quod ante laepſum duntaxat officium ſuit. Lombard. After mans fall marriage is a remedy, which before the fall was onelyonly an office. The whole is true, but it is not the whole truth; for it is now officium, as well as then, to procreate children and propagate the Church; now that this is the end, that ſhewes: that he prohibiteth and reproveth ſo often unequall matches with infidells, becauſe though that may encreaſe mankind, p. 134yet not the Church: for that will ſpread rather idolatry then the true worſhip. Deut. 7.3.4. and Ezra 9.1.2. Hence it is that amongſt the people of God, that virginity was a griefe and barrenneſſe, a ſhame and ſo taken and accounted; becauſe they could not increaſe the Church: for the firſt, ſee Judges 11.37.40. for the ſecond, ſee Luke 1.25. Hence the Apoſtle forbiddeth to take into the Church young widdowes, for the ſervice of the Church, but will have them marrie for the increaſe of the Church. 1 Tim. 5.14.

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

Becauſe this is the duty enjoyned them from God, Reaſon 2 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.

To reprove many who when they ſeeke a wife or a husband, Vſe 1 never thinke of this. I ſay not, they intend not procreation of children, and increaſing of the world, as they ſay, but not the increaſe of Gods Church and a religious ſeede, that ſhould further and ſet forward the true worſhip of God. Certaine it is many of them take barrenneſſe for a croſſe, and a reproach unto them, but it is onelyonly becauſe they have not little ones to ſolace themſelves withall, when they are young, or to leave their wealth to, when they are of yeares, but never to propagate by them the Church, and true worſhip of God. It may be in our times they leave not unto them falſe worſhip, but that is onelyonly thankes to the ſtate, not them; who if the ſtate did ſo beare it, would as well leave the one as the other to them. And that I may not ſlander them, I prove this from their choyſe, and from their uſe of their marriage eſtate. The firſt is apparent that they chooſe onelyonly for beauty, though they be the daughters of men; or for riches, for portion or perſon, & never reſpect religion; nay if there be the other to be had, though their religion be ſuſpected, and it be either none or corrupted; they will not forbeare ſuch marriages, though they joyn themſelves to the daughters of a ſtrange God, at the beſt but the daughters of men, never ſeaſoned nor yet inclinable to the truth and true worſhip. In the law he that would not marry his deceaſed brothers wife, but another, manifeſted that he never intended to raiſe up feede to his brother: So in this. He or ſhe that matcheth not with the daughters of God, ſhew they never intend this. p. 135Againe, in the uſe of marriages; many men and women, though they deſire ſome children, not many; and thoſe they have, they may happily give them civill breeding and education, and bring them up in knowledge of humane things, arts and ſciences, and ſuch like, but no inſtruction of religion. That which S. Auguſt. complaines of to God as touching his father, may many juſtly complaine of their parents. Non ſatageret idem pater, qualis creſcerem tibi, aut quam caſtus, dummodo eſſem diſertus. So they have little care for piety and religion, to informe them and inſtruct them that way, but that they might as he ſaith, ut diſcerem ſermonem facere, quam optimum & perſuadere dictione. Confeſſ. 2.2.3.To be either an eloquent Divine, or an abſolute Lawyer, or a fortunate Merchant, or ſuch like.

That ſeeing there are three ſpeciall ends of marriage; Vſe 2 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 lawfull marriage, but without this it can be nothing ſo holy a marriage, ſeeing it wanteth the principall and the moſt holieſt end, which was the end of it even in mans innocency, when he was without ſinne. Therefore ought every one principally to aime at this, and indeed to have it; and therefore ought they to chuſe ſo, or give conſent that this may follow; not with thoſe who have a falſe religion, or no religon, becauſe it hardly will be that the Church ſhould be increaſed by them; for children will ever follow the worſe part, though it be the weaker: for a little ſtrength drawes downward, it muſt be a great ſtrength that muſt pull upward. Corruption is downeward and with the tyde: Religion is upward and againſt it. And having a fit match, children ought to be deſired of them, and to account it their honour. Pſal. 128.3. Not for coſt or paines avoid it, or feare it; and having them to give all care and diligence for their education, to bring them up in the feare and inſtruction of the Lord, to inſtruct them in knowledge of God and his true worſhip, and to edifie them by example. For, parentum exempla decere poſſunt, magis quam vox. St. Hierem. 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 paines was to bring them into the world: they loved their ſoules better then their bodies; and they deſired more that they might be Gods ſons and daughters, then theirs: by which they ſhall increaſe their glory, for they who beget many to righteouſneſſe, ſhall ſhine as the ſtarres for ever. Dan. 12.3. And they who ſhall increaſe Gods Church here, he ſhall increaſe their glory, as they his worſhip.

Vſe 3 Then are not they bound who have the gift of continency not p. 136to marry, for though marriage be a remedy, yet is it not onelyonly, nor principally, for both this is an end and more principall. They who can preſerve their chaſtity in virginity, may deſire it, but not abſolutely, but in reſpect of ſome troubles, and incumbrances, which for the moſt part accompany marriage, yet they may marry, for this end, which is the more excellent: I doe not ſay they are bound to marry for this end, becauſe marriage is of thoſe things which are indifferent, as Bernard ſpeakes of virginity; It is not commanded, but adviſed, and onelyonly they who cannot containe, are commanded to marry; yet as there is more neceſſity in marrying for that end, ſo there is more religion in this end. In that a man principally reſpects himſelfe; in this God, the increaſe of the Church, and the inlarging of the kingdome of Chriſt, that which Saint Auguſtine ſpeaketh de bono conjugali Cap. 15. may be applyed here, Iuſtus qu indò cupit diſſolvi & eſſe cum Chriſto, tamen ſumit alimentum non cupiditate vivendi, ſed officio conſulendi, ut maneat, quod neceſſarium eſt propter alios. Sic miſteri foemin is in re nuptiarum officioſum fuit ſanctis non libidinoſum. Quid enim ſit eibus ad ſalutem hominis, hoc eſt concubitus ad ſalutem humani generis. And ſo ſpecially for the Church and increaſe of Gods Kingdome: for though he can make children of ſtones, yet hath he ordained this meanes: Therefore little reaſon and leſſe religion hath the Church of Rome to preferre virginity before holy marriage; for beſides that may be ſaid to them, it were better they would approve virginity by their deeds, then praiſe it by their words. And as Hierom adfuriam; why doth the tongue ſound out chaſtity, and the whole body ſhew forth uncleanneſſe? Or as Epiphanius of the Origeniſts: You refuſe marriage, but not luſt. It is not holineſſe but hypocriſie that is in honour amongſt you. Beſides this, virginity is never ſave onelyonly 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 ſonnes and daughters to God, not that. Neither is it againſt this, that ſome object, that Chriſt ſaith, That after this life there is no marrying at all, and that, 1 Cor. 7.38. He that giveth her to marriage doth well, but he that giveth her not to marriage, doth better. For the firſt, it is not againſt us, ſeeing we ſpeake of the ſtate of this life onelyonly; after which, as there ſhall be no marriages, ſo no vowes of virginity. And as for S. Paul, Better with him, is as much, as fit, or more commodious. For if it were ſimply better, it were never lawfull to do otherwiſe, which he alloweth. Therefore he thus ſpake, not for the nature of the thing, but in reſpect of circumſtances, as you may ſee, verſe 26.28.32.35. Finally, if virginity be the more holy, why have they made marriage a ſacrament rather then it? Sure, if it were more holy, it ſhould rather be a ſacrament, then marriage.

p. 137Therefore keep your ſelves in your ſpirit.] The dehortation of the Prophet from this vice, and the better that they may doe it, and not tranſgreſſe, he perſwades them to labour for ſober mindes, and chaſte affections: from thence riſeth this ſinning againſt their wives, which would eaſily be avoided, if their mindes were ſober and chaſte.

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

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

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

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

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

Then may a man certainly judge a man to have a corrupt heart, when hee hath a polluted outward man, Vſe 1 life p. 138and converſation. Vide Malach. 1.8. Doctrine 1. Uſe 2.

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

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

And let none tranſgreſſe.] The dehortation from the evill, and the outward practice of it. Of the particular hath been ſpoken in the former verſes: yet ſomwhat hence. It may be that ſome may think this ſpeech hangs that way, that it may ſeem to favour freewill, to call upon them to abſtaine from evill, which if it were not in their power, it were in vaine thus to ſpeake to them. I anſwer: this is no more then other precepts and exhortations in the word, which doe but teach us what we ought to do, not what we are able, which is but to make us aſſay, and when we finde not power, then to ſeeke it elſewhere.Lege opern̄ dicit Deus, Jae quod in bee Jege fidci dicitur Deo, da quod iubes. Aug. de ſpirit. & lit. In the law of workes, God ſaith to us, Do what I command thee: In the law of faith wee ſay to God; What thou commandeſt us, inable us to doe. God therefore thus ſpeakes to man, to make him ſpeake againe to him, commanding that he may require and obtaine to doe; ſeeing, Phil. 2.13. It is God which worketh in you both the will and the deed, even of his good pleaſure. Bernard in the audience of ſome, commending the grace of God, as that which he acknowledged in God did prevent him, and he found did make him to profit, and he hoped would perfect it in him,Bernard de gratia & lib. Arbit. initie. giving all to grace, and taking nothing to himſelfe. One replied, what then haſt thou done, or what reward can thou looke for, if God worke all? To whom he anſwered, What counſell then doeſt thou give me, or how wouldſt thou adviſe me? Give glory, ſaith he, to God, who hath prevented thee, excited thee, and begun this good in thee, and for that is to come, live worthily, that thou mayeſt approve thy ſelfe not unthankfull for thoſe thou haſt received, and fit to receive more. Bernard replies, You give good counſell, but that is, but if you could make me able to obey and doe it. For it is not ſo eaſie a thing to doe, as to know what ought to be done; for theſe are divers things to lead a blinde man, and to give ſtrength to the weary.**Nec quivis doctor ſtatim & dator erit boni, quodcunque docuerit. Duo mihs ſunt neceſſaria, doceri & juvari. Tu quidem homo rectè conſulis ignorantiae, ſed (ſi verum ſentit Apoſtolus) ſpiritus adjuv at infirmitatem noſtram Rom. 8. Inso vero qui mihi per os tuum miniſtrat conſilium, ipſe mihi neceſſe eſt miniſtrat per ſpiritum tuum adjut erium quo valeant implere quod conſulis. Ecce enim ex ejus munere velle adjacet mihi, perficere autem non invenio, niſi qui dedit velle, det & perficere pro bena voluntate.Rom 8 For whoſoever is a teacher, whatſoever he teacheth, cannot beſtow goodneſſe. Two things are needfull to me, to be taught, and to be helpt: thou being a man doeſt well inſtruct my ignorance, but the ſpirit helps our infirmities, p. 139Rom. 8. yea, he that gave me counſell by thy mouth, muſt alſo ſend me helpe by his owne ſpirit, that I may be able to doe what thou adviſeſt: by his grace I am willing, but cannot performe, unleſſe he that wrought the will, doe alſo worke the deed of his good pleaſure. And when to this he replied,**Vbi ergo ſunt merita noſtra? ant ubi eſt ſpes noſtra? Where then are our rewards? or where is our hope? He anſwereth with that, Tit. 3.5. Not by the workes of righteouſneſſe which we had done, but according to his mercy he ſaved us, by the waſhing of the new birth, and the renewing of the holy Ghoſt. Hence I gather, and upon this inferre, that God that calls upon us by his word to do, muſt give us alſo power to do: then therefore he calleth, becauſe he would have us cry to him for helpe. And as S. Auguſtine: O man! acknowledge in every precept,**O home in praeceptione cognoſce quid debeas habere, in cerreptione tuo te vitio non habere: in oratione unde accipias quid vis habere. De corrept. & gratia, c. 3. what ſtrength thou ſhouldeſt have; in every reproofe, what ſtrength by thy own fault thou wanteſt; in every prayer, whence thou mayeſt have what thou wanteſt.

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