particular see then that unreverent and contemptuous servants expect you to receive from the Lord some fearefull thing and let it be a restraint in you of such irreverence in the things spoken of or the like But of this sin Masters are often the causes of it and they that bring it upon themselves First because they have beene such servants to their Masters and so have lived in it ever since without repentance even then when God recompenceth them home yet they will not remember their owne sinne but are still brawling with their servants and so it is Gods just retribution whereas if they would repent of that they should better reforme this Eccles 7.21 22. Take no heed to all words that are spoken lest thou heare thy servant curse thee for oft-times also thy owne heart knoweth that thou thy selfe hast also cursed others It may be applyed to this though it carry somewhat more That a Master when his servant revileth him or useth him irreverently should remember even this sentence to make him penitent and moderate Secondly because they have remitted of that ancient severity in their government which we heare men that can remember times that are past speake of not having those strait eyes nor hard hands over them as they ought not so sharply correcting them as the offence and nature of a servant requireth so that they little reverence them for they feare them not because they forget that of Prov. 29.19 A servant will not be corrected by words for though he understand he will not answer Thirdly because they bring them up too liberally for diet and apparrell and so when the belly is full and the back fine the Master is not so regarded A servant is like in this thing to a Horse full fed and pampered he will cast his rider like to Bucephalus Alexanders Horse while he was bare-backt he would carry any man but if once he had his trappings and furniture none or hardly Alexander himselfe It is the complaint of many that servants are thus insolent to themselves and others many though not all are the causes of it themselves somewhat there is in the nature of a servant and other things for they bring them up so delicately as Prov. 29.21 He that delicately bringeth up his servant from a child shall have him become his sonne at the length Whatsoever their fare is their apparrell is farre exceeding a servant going better than a man of his Masters place and wealth did some few yeares agoe And though they will not allow it themselves yet they can be content their friends or themselves if their fortune be allotted unto them should provide it for themselves And if when they are thus gay without they use them as Hagar did her Mistris when she was bigge with child is it not just with them A great cause of this is taking of Apprentices with great portions and so as Mulier cum dote is imperiosa so they and their friends The cause you must have such portions with them more than in former times is this because they must thus be maintained more than in former times But better it were that you had lesse and kept them more meanely better for you you should have more reverence and respect better for them for thus you bring sin upon them for the present and in future time just contempt as they have contemned you Vse 2 To perswade servants to use their Masters with all reverence and good respect that may be they must feare them and reverence them Nature it selfe hath taught it and heathen servants have performed it as in Naamans servants how much more should religious Christian servants and the more Christian or religious the more they ought to performe this duty not onely not to contemne and despise but to reverence them with all the reverent carriage and speech that may be and that not outward onely but inward for God requires more than Nature his Law is spirituall and he will have all inward and outward respect the heart as well as the tongue and the outward will not be or not continue or if so yet not accepted of God yea he that wants this it can never be expected the other of obedience c. and let him who lookes and hopes to be one day a Master and to have his servants such as he would be now such a servant as he should Ephe. 6.8 knowing that whatsoever good any man doth the same shall he receive of the Lord whether he be bond or free The second duty of servants is obedience for whom men feare them they obey Doctrine Servants must give unto their Masters and governours all obedience hence it followes because they must feare and whom men feare them they obey when they command this proved Ephe. 6.5 Col. 3.26 Titus 2.9 And this obedience if it be such as Christians ought to performe it must neytheir be clipt nor counterfeit not in some things onely nor in shew to the eye for the first Col. 3.21 in all things that is in all lawfull things whether they be liking and tasting unto him or otherwise though never so disliking for he must pleasure his master Titus 2. q. for the 2 Ephe. 6.5 6. Col. 3 22. singlenesse of heart is required and eye service forbidden Reas 1 Because they are bound either by Indenture or condition c. then they must obey Reas 2 Because they are maintained by them and learne and get that under them they may live by hereafter Reas 3 Because if in onely things they like they obey themselves not masters as in obedience of children Reas 4 Because in this obedience they serve God and Christ Ephe. 6.5 6 7. who lookes in the heart and singlenesse of it And though outward and eye service may be for thy master and may bleare his eyes yet not the Lord who as he cannot endure hypocrisie or imperfect serving immediately so not in that which is mediate to man Vse 1 To let servants see their sinnes past or present not obeying and doing the things their masters command but onely such things as they please and when they please and when they doe they clip their service and performe it by halves and doe it in hypocrisie and to the eye and so go no further then nature who teacheth a man onely to save himselfe as neere as he can from any harme that may ensue when his master is displeased or to seek to get somewhat if he have hope of ought by seeking of his favor and so seeming willing to doe any service unto him but they must know that as Barnard si in hoc obedimus non autem in illo fractus est nummus This obedience is like clipt coyne and will not passe for good payment before God though thy master let it passe and be content to put it up yet God will call thee one day to an account for it and though thou canst keepe it close from the one yet thou canst
knoweth every thing and Galat. 6.7 Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape If Jacob was afraid when hee went about to seek a blessing lest his blind father Isaac should discerne him and his deceit in dealing with him and so he might get a curse where he thought to have had a blessing Gen. 27.12 how ought men to take heed and feare to dissemble or deale deceitfully with God even the alseeing God but to serve him with the best things we have for faculties of mind c. Let us be Abels and not Cains Gen. 4. If we would be blessed with the one and not accursed with the other serve him with our best affections best spirits best time best instruments David was at a great quaere with himselfe Psalm 116.12 What shall I render unto the Lord for all his benefits towards me as thinking he had nothing good enough so should we thinke and so performe that we may be blessed and escape the curse Now it is said he is accursed that hath a male and offereth a corrupt thing if he have it not the curse is not belonging to him but God will accept that hee hath Doctrine They who are Gods when they serve him though they ought to bring males unto him that is that which is perfect yet if they have it not and are able to bring nothing but that which is imperfect God will accept it notwithstanding as it is here so Mich. 7.18 and Mal. 3.17 Numb 23.21 1 Kings 15.5 Jam. 5.11 and yet Job 3. Reas 1 Because of that 2 Cor. 8.12 For if there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not God respects the mind more then the gift as in the widowes mite and the cup of water so doth he the mind rather then the service for it profits not him nor he stands in no need of it And the willing minde is that a man with all his heart would doe more if he were able which God seeing he accepts that they have Reas 2 Because they condemne and dislike their imperfections themselves and judge themselves for them then 1 Cor. 11.31 If we should judge our selves we should not be judged yea as Rom. 7.17 while they thus condemne it is not accounted theirs as Bernard of envy Thou feelest it but agreest not to it it is such a passion as God one day will heal in thee but not condemn thee for Vse It affords comfort against the temptations of Sathan who sets forward our discouragement from the little good wee doe And voweth and offereth a sacrificeth or corrupt thing The second part of their deceit they made great shew and promise of great things they would doe but they repented themselves and they omit them altogether or performe them very corruptly Doctr. He that dealeth deceitfully in the Lords service and worship that is maketh great shewes and promises of great duties of piety but after when he finds it more costly or painefull or crossing to his affections then he thought of repents and doth it not or doth it carelessely and corruptly when hee looks for a blessing shall finde a curse so here and Deuter. 23.21 Numb 30.3.6 Eccles 5.3 4 5. Math. 21.28 ad 32. Acts 5. Reas 1 Because he robs and spoiles God as it were taking or keeping from him that which is his for vowing it to God he hath put it from himself made an alienation of it put it out of his own right into Gods whereas it was his owne before Acts 5.4 Reas 2 Because they serve not God but themselves as children who can bee content to please their parents in things liking unto themselves but not in other please themselves not their parents so in this and shew that they preferre all those things before God which to keep they will break promise with him This may teach many men that they may justly looke for the curses of God upon them and theirs if they be not upon them already because they have so often vowed and promised great care and diligence in the service and feare of God and performed very little or none at all to him sometime in health sometime in sicknesse sometime in danger sometime in deliverance they promised great things unto the Lord but they have played the couzeners with him It was but to serve their owne turne for the present nothing they have performed or nothing as they ought and promised To say nothing of necessary vowes how carelesly they are found every way performed as the vow of Baptisme when men live more like Infidels than Christians at the best but as Jews resting in the outward ceremony or but outwardly civill and honest never labour for any inward sanctification any sincere holinesse any conscience of Gods Will offer fleeces for the flesh and skin for the beast The vow of Parents promising to bring up their children in the feare of the Lord as was commanded Eph. 6.4 but they take onely care for the body not for the soule and to ingraft Gods feare in them Qualis crescerem tibi aut quà m castus dummodo essem disertus ut discerem sermonem facere quà m optimum persuadere dictione Aug. Such as Augustine confessed to God his father was who troubled not himselfe saith he how I prospered in thy service or how chast I were onely his care was that I might be eloquent and learne to speak well so they for worldly things Thirdly the vow of married parties who made a covenant before God and to him Prov. 2.17 which is broken by many meanes amongst many who think the Covenant unviolated if they commit it not outwardly and actually when as wanton words and looks and lusts break it To say nothing of these for which many have either the curses of God or have them hanging over their heads But voluntary vowes men in some trouble or sicknesse renew their vow of obedience as Israel Hosea 6.1 2. but when that is once past either they doe not care for keeping it or thinke they are discharged well enough if they doe a few dayes heare the Word or performe some one or two good duties and after give over againe unlike David Psal 119.106 112. The Prophet tells them they are accursed better it had beene for them never to have vowed it at all for though without it it is a sinne yet now it is the greater sin Vse 2 To teach every man to take heed how he vows anything unto God for often in the vow he may deserve Gods curse and often in the breaking it In the vow when it is of unlawfull things Acts 23.12 then it is the bond of iniquity Secondly when the party vowing is not able to performe it either simply or not without sinne as Popish single life Matth. 19.11 Thirdly when a party vowing is an inferiour and doth it without out the consent or contrary
things to be given to the Ministers As Num. 18.21 For behold I have given the children of Levi all the tenth in Israel for an inheritance for their service which they serve in the Tabernacle of the congregation Deuter. 12.19 Beware that thou forsake not the Levite as long as thou livest upon the earth And 14.27 Nehem. 13.10.11 And I perceive that the portions of the Levites had not beene given and that every one was fled to his land even the Levites and singers that executed the worke Then reproved I the Rulers and said why is the house of God forsaken and I assembled them and set them in their place Luke 18.12 1 Cor. 9.7.9.10.11.13.14 Gal. 6.6 1 Tim. 5.17.18 Reason 1 Because this is to rob and spoile God as it is here affirmed and proved by that where the Ministers maintenance being tithes is called the Lords holy to the Lord Lev. 27.30 Also all the tith of the Land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. Things are said to be the Lords either by a common duty as it were the homage that all creatures owe unto the Lord as their Creator or in respect of his rule governement of them for this all things are his both good and bad of which that is Psal 24.1 The earth is the Lords and all that therein is the world and they that dwell therein Or in respect of a propriety and immediate right he hath in them and so are tithes for in the other respects the nine parts are his as the earth is his Then must this needes be usurpation and sacriledge to keepe it from the Lord and his deputies upon whom he hath bestowed them Numb 18.21 Reason 2 Because they are called holy to the Lord in the same place which serves for all the maintenance of the Ministerie called so because they are separated from man and mans use Now to take holy things from the Lord is sacriledge as in Ananias and Saphira Acts 5. Even of things separated by man to the Lord which might not be altered Levit. 27.28 Reason 3 Because without this mainetenance the worship and service of God must needs fall to the ground understand publique worship As Nehem. 13.10.11 And that of Orig. * Nisi dederit oleum populus extinguetur lucernain templo Orig. Vnlesse the people bring oyle the lampe will go out in the Temple Then it is impious to withdraw this Reason 4 Because it is impious to retaine the hyre of a labourer in the things of this world and the body is it not more to retaine his who laboureth for the soule unlesse men thinke they may require his blood for nought in this more then in other service Reason 5 Because it is impious and a breach of the eight commandement to keepe a mans owne from him whether his owne by his labor or the speciall gift of God as this is both Reason 6 Because the with-holding or withdrawing of this as it hindreth the worship of God so the salvation of men for which they labor for how should they labour in either if they have not their due and honest and competent mainetenance Quest What doe you account or call the mainetenance of the Minister are tithes yet in force and due unto the Ministers by the law as if no other mainetenance might be for them or otherwise raised Answ I answer saving the judgements of other men who have laboured to prove them so whose reasons have not so perswaded me as they made shew of at first they are not strictly first because then that law Numb 18.20 which indeede was given as a reason of this should then still be in force And so every man should renounce his patrimony that takes the mainetenance of the Church which they will not yeeld unto nay reason is for the contrary seeing that they may use both for the better credit of their ministery and the better performance of the commandement 1 Tim. 3.2 To keepe hospitality Secondly then should that law be in force Numb 18.26.28 And so there must be a high Priest or chiefe Bishop to receive this as the Pope did and which is now appropriated to the Crowne but men will not contend for that Thirdly then that law of the tithe of the third yeare should be in force Deuter. 14.28.29 which is not approved or allowed Fourthly then should I condemne all those Churches and Countries where no such law is observed but men are otherwise maintained though questionlesse nothing so fitly and competently as living in a grosse breach of the morall law Fifthly then should I free all Cities who have not fields nor Vineyards Oxen nor Kine Sheep nor other things that are titheable from being bound by the morall law to pay and give mainetenance to their Ministers because I finde not neither directly in the word nor by collection gathered by any that Merchants and tradsemen were bound to pay tithe of their merchandize and trades but no reason but 1 Cor. 9.11 And that they should give mainetenance to those who watch for them and must give an account of their soules These with the like reasons have prevailed with me to settle upon this that tithes are not due by a perpetuall and the morall law as if nothing else might come in the place of them Yet I say that tithes in our Land and Church and in divers other Churches of Christendome where there are things titheable have their ground from the word of God First in respect of the equity of the law of God being this that the Ministers ought to live of the people and to have sufficient and competent meanes by them for the Oxes mouth must not be musled he that serves must live of the Altar and so of the Gospell which equity and substance of the law is morall and ought alwaies to continue Because the lawes of the Land and of the Church have confirmed this ancient constitution which in it selfe is different the generall laid downe in the word and the particular man hath appointed so tithes may be said to be by the law of God because they are by the law of man agreeable to the word which lawes God hath commanded to obey Thirdly because tithes have beene dedicated to the Church and Ministers by men themselves and in that dedication there was neither error nor superstition Therefore due not to be taken away no more then Ananias and Saphira might take away any part of that which they have vowed to the Church onely happily according to the rule of the law they may be redeemed but not with lesse but with a thing of the same value or rather according to the law Deut. 27.31 Now further I say that this maintenance is the most fit and competent most equall and indifferent First because the wisedome of God in the beginning of the Church established this which was not meerely ceremoniall
and hee feared me But not so agreeable to the originall Tremell renders the last words Because of my Name It that is the Tribe of Levi was broken And Junius his note is that Levi was deprived of life and peace because hee sanctified not Gods Name But the whole context is against that reading and interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Anomalie and according to the rule should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the praeter tense in Niphal of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is To bee dejected broken cast downe c. and so metaphorically it is used to signifie To be amazed afrighted trembling humbled Wherefore wee decline that of Iunius and rest in the sense offered by our last translation See further in Ioh. Tarnov ad Locum Thus of the parts or the Conditions of the Covenim next see we 2. The answering of the conditions of the Covenant by the former Priests ver 6.7 which is 1. Particularly set down ver 6. 2. Amplified by a Theoreme ver 7. Verse 6 I. Particularly set down Vers 6. as it had been more generally in the former verse First that they were studious in the law and skilfull in it The law of truth was in his mouth Aaron and others taught truely The law of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide plura de hoc nomine apud Valent. Schindlerum in Pentagl in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The law of righteousnesse for this is opposed to unrighteousnesse or iniquity in the next member Iniquitie not found in his lips The law the mistris of righteousnesse is called The truth Dan. 8.12 Secondly that they seduced none to error And iniquitie was not found in his lippes Chald. No falsenesse No lie error fraud hypocrisy or flattery Thirdly that they lived conscionably in peace and equity Hee walked with mee in peace and equity Aaron kept Gods precepts lâ—ved honestly and peaceably and justly and so did others of them He walked with me To walke is a knowne phrase in Scripture used to signifie a mans manner of living as Psa 1.1 and Psa 119.1 But to walke with God or before God signifies to leade a life unblameable as Genes 5.24 and 17.1 only 1. Sam. 2.30 it signifies barely to minister and so the Thargum in that place renders it using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should minister for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should walke The Lord said that the house of thy father should walke before mee for ever That is minister unto me or before me But usually and here it notes the holinesse and integrity of the service as well as the service it selfe Fourthly that they brought others to God by their example and teaching And did turne away many from iniquitie that is they did cause many to returne To which agrees the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee converted many From iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their crookednesse or crooked wayes into which they had turned aside It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be crooked or contort which by a metaphor is used to signifie sinne So wee call evill manners Curvos Mores crooked manners We translate it iniquity the Lxx unrighteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the former Priests did and this is Verse 7 II. Amplified by a theoreme that so it should bee with all other Priest ver 7. For the Priests lippes should preserve knowledge and they should seeke the law at his mouth for hee is the messenger of the Lord of Hosts The Priests lippes should preserve knâ—wledge the Vulgar Latine and our old autorised English Bible reade Shall preserve And the Pontificians omit not the advantage of the translation in the question of the Churches but in the finall resolution of the point of the Popes infallibility in interpreting of the Scripture To this question besides others that have dealt in it see Hist of Councel of Trent Engl. lib 2. pag. 158. Episcop Dunelm Antidotum de merito c. Epist dedic pag. 9.10 11. and fully to the point and to this place Relig. of Protest in the Preface pag 7 8. and pt 1. Chap. 2. sect 1.84 c. 93 c. 110 c. See also D. Iackson The triplicity of Romish blasphemy sect 3. Chap. 1. paragr 6 c. And the present most learned Bishop of Salisb. Determin quaest 5. which references I make that I may not enlarge these shorter notes with the controversie Onely observe for the clearing of the present text what Amama and Casaubon and before them Drusius and others acquainted with the Hebrew speaking have observed that among the Hebrewes the future is often put to denote not so much what shall be as what ought to be as 2 Sam. 13.12 No such thing shall be that is ought to be done in Israel Like that There shall bee no poore among you that is there ought to be none but yee should provide for them So it is here the Priests lippes shall that is ought to preserve knowledge Which also is observed by Franc. Ribera the Jesuite Knowledge that is knowledge of the law as appeares by the next member The Priests duty is to be both furnished and to bring out of his treasure things new and old To be much in preaching to the people Accordingly 'tis thought that some of the Christian Fathers preached every day However it was provided for by Canons that they should preach frequently Such a Canon wee have in the Excerptions of Egbert Archbishop of Yorke Anno 750. Vt omnibus festis et diebus Dominicis Vnusquisque Sacerdos Evangelium Christi praedicet populo That every Priest preach the Gospell of Christ unto the people upon all holy dayes and the Lords dayes And especially for the Lords day in the Canons under King Edgar Anno. 967. Docemus etiam ut Sacerdotes in qualibet die solis populo praedicent Wee require also that the Priests preach unto the people every sunday Since the reformation men have beene frequent in this duty many Bishops being also exemplary to their Clergy The publishers of the lives of D. Iewell sometimes Lord Bishop of Sarum and of the late reverend and godly Bishop of Bath and Wells have made it one of the heades of their Commendation their affiduity in preaching But especially the care of the ancients was much for Catechizing Of Saint Markes Catechizing at Alexandria and then Clements and after him Origens the histories are knowne We have Cyrill of Hierusalem's Catechisms and the Catecheses Mystagogicae which are printed with them which if they were not his are yet of some ancient author We have a Tract of Saint Augustin's de Catechizandis rudibus and another De Symbolo ad Catechumenos And beside the practise of the fathers many Councells ordaining it But the care of no Church hath beene greater then that of ours even in ancient times In a councell held at Clyffe Anno. 747. It was provided that every Priest should instruct his people in the Lords Prayer the
with it as a faithfull dispenser giving to every one his portion where and to whom the Spirit of God hath set them downe to Priest and people to old and to young to married and unmarried to the good and prophane without feare and flattery or any other sinister affections remembring that this in the first is in the whole and to every verse it is the word of the Lord fearing to corrupt as well as to adde lest that I heare as 't is Prov. 30.6 Adde not to his words lest he reprove thee and thou be found a lyer remembring that of Luke 12.42 that I may be a faithfull and wise Steward that I may obtaine that Vers 43 44. which how soone it may be generall or to me in particular whether before I have gone through the whole or this Chapter or this verse I know not Vse 2 This teacheth all to whom I am to speake first they must heare for it is the word of the Lord and never withdraw themselves negligently or carelesly preferring vaine pleasure and profit of no value before it If any withdraw himselfe the soule of God shall have no pleasure in him to use the words rather than the full sence as Israel said to Sihon King of the Amorites Judg. 7.24 so wouldst not thou heare that thy Prince Father or Master saith unto thee nay will not Idolaters heare that which their gods say unto them how much more you that the Lord shall speake to This is the word that we shall speake is but the delivering of it in moe words which is here set downe in fewer pressing it at large which is here set downe more briefly this as a clew of thread wound up by us it is but drawn out at length yea and it must be heard as the word of God with all reverence received with humility believed by faith obeyed with care for the Lord having spoken it it was not for the time and persons present onely but for all successive ages and people As the Lawes of Princes and Decrees of Parliaments are not onely for them that live then but for whosoever shall afterwards be borne subjects to the same Soveraignes therefore not any sinne is here reproved but it is reproved in whomsoever it is found nor is there any judgment threatened but menaced against the men of our time that heare it not any duty commanded but it is appertaining to us as to them because it is the word of the Lord who is our Lord as well as theirs of the Gentiles as of the Jewes I cannot say as Daniel 4.19 fine so the Prophecy is for others and the interpretation of it is for others and judgments to your enemies but as Peter Act. 2.39 It is to you and to your children so these things here commanded and reproved are for you and your children But why should I speake thus sharpely unto you Verily because God will neverthelesse bring these if I should hold my peace and by speaking I may prevent he should not if so be my exhortations this day may finde place in your hearts and hereafter in your lives But shall I come unto you not with a rod but in love and the spirit of meeknesse 1 Cor. 4.21 then as Chrysostome ad pop Antioch Hom. 27. by our mutuall love yours and mine by all the travell I have felt for you till Christ be formed in you fully Gal. 4.19 give me that wherein I may glory before men and devils and in the presence of God And what is my glory but your progresse and increase in piety here and your salvation in the life to come Believe me beloved Si fieri potest me pro vobis certamen bene gerere ves autem bene gestae rei praemia ferre nunquam profectò vobis tantum turbationis ingererem sed non licet hoc nobis non licet inquam Chrysostom de virtut vitiis sermo If it were possible for me to undergoe the Combate and you to beare the Trophies of the victory I would not put you to so much trouble But this may not be this may not be for every one must live by his owne faith and passe to heaven by his owne piety and obedience It is neither bought nor borrowed oyle in our Lamps will serve to enter in with the Bridegroome To Israel The second person to whom as the Subject to Israel that is to the whole people who were lately delivered out of Captivity and now enjoyed their Land and the liberty of Religion and as men not sufficiently instructed under the rod and crosse or forgetting their former calamities returned to their former corruptions and sinnes whose sinnes were the worse by that they had received and made the more inexcusable when they should have beene bettered by his mercies they grew worse By Israel he understands the whole company both Priest and people calling it Israel which for distinction was before called Judah after the rent happened betwixt the ten and two Tribes Judah and Benjamin and some of Levi to the house of David and the rest to Jeroboam for the ten tribes by Salmanassor were so led into Captivity that they never returned he now called these two Tribes by the old and wonted name To Israel then his owne people chosen out of the world yea reserved to himselfe from those ten Tribes thus specially beloved he sends though with griefe thus threatning Doctrine God will punish his even his owne for their sinnes and offences how deare soever they be unto him it is indeed his love unto them that he will passe by many infirmities and weaknesse in them as Matth. 7.18 but yet sinnes of greater nature habit and custome he will not passe by unpunished 2 Sam. 7.14.18 not onely the threatnings but the execution of many afflictions and plagues recorded in the Word upon the whole Church of Israel upon particular persons on Moses Numb 20. on Miriam Numb 1. David often and other the good Kings who were punished proves this manifestly Reas 1 Because hee loves his owne therefore will hee correct and punish them for the sparing of the rod is hatred not love Nulla ira magna ira the fondnesse of affection not the favour of judgment Prov. 13.24 It is love because of that 1 Cor. 11.30 when we are judged we are chastened of the Lord that we should not be condemned with the world Reas 2 Because he would be justified not as wisdome of her children onely but even of wicked and enemies for if he should spare his owne then would they say God were wicked like them as the wicked when he spares themselves say Psal 50.21 hence was the death of Davids child denounced and performed to prevent or to stay the blasphemy of the wicked 2 Sam. 12.14 as he insinuates in his Psalme of Repentance Psalme 51.4 Reas 3 Because he may manifest his hatred of sinne when he punisheth it not in those that are wicked onely whose persons he may seeme to
some sort greater than those in the other of greater note For as a man sometimes sinnes worse in a small than in a greater fault for the greater by how much the sooner 'tis acknowledged 't is quicklier mended but the lesser while 't is counted almost none at all is therefore worse because we more securely lived in it So of this particular though disobedience and want of reverence differ in themselves yet is unreverence thus the greater because it is accounted as none and men lye very secure in it Therefore ought men to avoid it and strive against it both because they are forbidden and because as a little wound neglected will fester to a great one so this unreverence accustomed will breake out to a greater contempt and disobedience and if Christ make him culpable of sinne that saith but Raka to his equall and him of hell-fire which calleth him Foole Matth. 5.20 what shall he be worthy of that calleth his Parents so and useth them most unreverently And if 2 Kings 2.23 24. Children that mockt the Prophet were torne with Beares how shall such things escape a judgment They shall not for that of Solomon shall be true Prov. 30.17 The outward reverence must not stand in signes and words onely but as 1 John 3.18 speaks of love My little children let us not love in words neither in tongue but in deed and in truth So say we of this this reverence must appeare in our actions and this will part it selfe into obedience and subjection for the first so much Doctrine Children sonnes and daughters must not onely give inward and outward reverence in thoughts and words but they must obey them as Christ sheweth by his condemning of the sonne who obeyed not Matth. 21.30 Hence are the Commandements Coll. 3.20 Children obey your Parents in all things for this is well pleasing unto the Lord in all lawfull things as the like 1 Cor. 9.22 To the weake became I as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some as farre as I may lawfully not seeking my owne profit 1 Cor. 10.33 even as I please all men in all things not seeking mine owne profit but the profit of many that they may be saved in all lawfull things not seeking his owne profit preferring the pleasing of them before it the opposition being betwixt his and their pleasure and profit not betwixt their profit and pleasing of God So in this not betweene Parents and God but their will and their Parents shewing that the sonne is not to obey his Father in what he will and liketh but he is simply bound in all things though never so dislike to him so they be not displeasing to God Hence is the Commandement but with some limitation Ephes 6.1 Children obey your Parents in the Lord for this is right The Lord when he commends the Rechabites Jer. 35. doth shew this thing as a duty Reas 1 Because it is a thing well pleasing the Lord Coloss 3.20 so pleasing as that his owne obedience is more acceptable with it and without it he will not like of his owne at all as appeareth Matth. 15.5 6. But ye say whosoever shall say to his father or mother it is a gift by whatsoever thou mightest be profited by me and honour not his father or his mother he shall be free thus have ye made the Commandement of God of none effect by your tradition And undoubtedly he that preferred pitty and mercy to men before sacrifice doth much account of piety towards Parents Reas 2 Because if not in all things but where they please and according to their owne will then they preferre themselves before their Parents indeed obey not their father but themselves As they who love others from whom they looke for good doe not love them but themselves so in this therefore is it that they must endeavour to obey in all things unpleasing Vse 1 To reprove all disobedience that is found in Children of all sorts to their Parents young and elder and all ages If the Law Deuter. 21.18 19 20 21. were now in force alas how many Parents should long before this be bereaved of all some of divers of their children because not onely negligence is to be found and omission but in many apparent contempts upon whom the Law was to take hold See your sinnes and forsake them O children else know that if the former shall not goe unpunished lesse this and if such punishments for that more for this And know you that if you have or may have children and live to that God shall make them revenge your Parents quarrell and contempt to bring you to repentance or to punish you for it and the more securely you now contemne the admonitions of the Ministers the more sharply shall God then punish you and the more piercing shall it then be unto your Soules Vse 2 Let this then admonish every childe to give obedience to his fathers commandements whatsoever they are not only when they are pleasing to him but even how crosse soever they be to his liking doing his fathers will not his own being affected in regard of his earthly father as Christ was of his heavenly John 6.38 For I came downe from heaven not to doe my owne will but the will of him that sent mee and therefore was contented to breake himselfe of his owne will rather then to crosse his fathers will Math. 26.39 so must they To obey them in things that are pleasing and profitable unto them liking them well enough is not so commendable because they may be led with these respects rather then duty or love but in things difficult and hard crossing their will and affections is a double obedience and shall receive a greater reward Therefore endevour thus to obey them and God in them it is not his will of permission but of command wherein Gods law is broken if they be disobedient And not so onely but he will reject all service done to them when they neglect that they owe to theirs so that he will be deafe to their prayers contemn their service his eyes shall be shut to their miseries they may pray he will not heare stretch out long hands he will not regard yea cry to him yet will he not accept if the sighes of thy father and teares of thy mother â—â—me up before God for thy rebellions towards them thinke that thy prayers shall little be accepted of God Num. 16. If Moses his words to God for the rebellion of Corah before God made not onely their sacrifice unacceptable but brought a curse upon them think of it and take heed of the like But some in this matter may doubt and for it object and question thus Pomand 17. First what if God commanded one thing and mens parent another It is answered thou must then answer with the Apostles Act. 5.29 We ought to obey God rather then Man or
God reason then they relieve and maintaine them by it if their need require Vse 1 This reproves many gracelesse children who never perform any such duty unto their parents specially if they stand in need of them indeed but if they be base poor will hardly acknowledge them as thinking it their reproach and shame not forgetting but disdaining the rock whereout they were hewed the pit whereout they were taken or if they doe releeve them or be kind unto them it is either because they have yet somewhat to give and bestow which till it be gotten they use them kindly yea if many children they strive which should shew most kindnesse but once gotten made over to them they set them light and turne them out some making their parents complaine to authority against them or if they keep them decayed they make them drudge as servants they set them with the Hyndes some so gracelesse as they complaine they are a burthen unto them the best of them never tendering them as they did them nor maintaining them as they are able neither answerable to their former condition nor their owne present and some driving them away and not affording any entertainment of releefe to these and such like we apply that of Solomon Prov. 19.26 He that wasteth his father and chaseth away his mother is a sonne that causeth shame and bringeth reproach and so esteem of them as God hath marked them Vse 1 To teach Children to performe all thankefulnesse to their parents if they live to be able and they to stand in need of them if they be never so base be not ashamed of them but remember the time was when thou wast naked and needy and not only had nothing but if thou hadst had all the world couldst not have had helpe but by them or some in steed of them And yet they covered thy nakednesse were not ashamed of thy infirmities carryed thee in their armes and nourished thee carefully Suppose and consider where thou hadst been if they had neglected thee thinke how many nights without sleepe and dayes without rest they spent about thee when thou wast young or weake or sicke see how love made all their labour light and all their charges as it were a gaine unto them And if thou hast any true naturall affection in thee thou wilt thinke nothing too much for them But feed and nourish them at thy table with thy morsell and cup carry and sustaine them in their weakenes and infirmitie yea though they should live as long or longer in infirmities and wants then thou wast of them there are some birds saith Basill who feed their dams as long as they fed them and carryed them how much more Christian Children oftentimes when thy father is dead his garment or his ring is deare to thee this thou carriest upon thy finger and wouldst not lose it for any thing think how should his body when he is living S. Aug. de Civ D. lib. 1. or if thou see others so esteeme them apply it to thy selfe and give them their whole honour or else looke for the shortning of thy daies and for the like recompence from thine His Father Having seene the duty we must proceede now to the parties to whom this duty and honour is to be performed to the father and parents as their parents authors of their being or at least instruments of their being God being Principall Doctrine Children must performe all these duties this honour to their parents all their life long nothing will free them from them nor dispence with the neglect and omission no greatnesse nor excellency themselves may come to no state nor condition of theirs neither want infirmity and imperfection of theirs This is manifest by the example of Joseph the second in the kingdome of Aegypt yet did not omit the least duty to his father but performed all in their places obedience subjection mainteinance reverence in his infirmity and weakenesse and his own greatnesse Gen 48.12 caeteris capiti Solomon to his mother 1 King 2.19 20. Christ to his parents Luke 2.51 Hence came the curse upon Cham pronounced by his father and executed by God notwithstanding what he had to saâ— and could hold out for his defence his father was drunke and like a beast Gen. 9. But Shem and Japheth blessed who did him reverence To this purpose is that of Solomon Prov. 23.22 Hearken unto thy father that begat thee and despise not thy mother when she is old howsoever unworthy of it yet thou must performe it even to thy mother weaker by nature subject to more infirmityes by so much more apt to despise them more then when the infirmitie of their sex and the imperfections of the age are combyned together yet we have no liberty to despise or deny duty Reas 1 Because neither the greatnesse of the one nor the weakenesse and infirmitie of the other can breake that relation which is betwixt childe and parents which the Law of God being morall hath made perpetuall unto everlasting And the reason of this is because as Chrisost in Rom. 13. non principi sed principatui that honour obedience and subjection is required not so much to the Prince as to the Princedome not to the person as to his place So of this the honour is due not to the father but his fatherhood not somuch to the person of him as he is a man and so either a bad or a good man as to his place office as he is a father now he is a father she a mother though of never so bad life or bad parts and so to be honoured and the childe is to give it not as a man and so great or base high or low but as a childe which he ever is and so must alwayes performe it Reas 2 Because they are the authors or principall instruments of their lives essence and being which is that which never can be blotted out but will ever remaine while they are therefore is this to be performed 'T is Solomons ground Prov. 23.22 Vse 1 This serves to condemne the Church of Rome and their odious and impious positions where they allow by doctrine the childe to disobey his parents for they allow him not so much as to acknowledge him to be his father if he be an Hereticke if a protestant yea by the heresie of the father children are freed from all obedience and the father deprived of all his naturall power Symancha Justit Cathol Tit. 4. sect 74. see yee not these men going against the current of humanity and against the light of nature and are oppisite to the light of the word Cham may not dishonour his father though he be drunke but he shall have the curse how shall they escape it But Heresie is a greater sinne then drunkennes undoubtedly not as they count Heresie which is to differ from the Church of Rome in any thing specially in matter of the seven Sacraments And what is this in
shall saith one be equall and right with God that those who will not now open their eyes when there is time and while the multitude of blessings they enjoy by Gods gracious government doth invite them to serve and feare him yea I say it shall be just and right that their eyes shall be opened by the multitude of torments which must continue for ever But of you who heare me this day let mee hope better things nay let mee see them If I be a Master God is a Master secondly by covenant specially in this place for he speakes to such as professe him and his worship and such as were in his Church and had made a covenant with him as his subjects he their God and Lord. Psal 50.5 Jer. 50.5 Doctr. In the Church all ought to obey God because of the covenant they have made with him being in that speciall manner his servants having covenanted with him that he should bee their God and they would be his people Psal 50.7.14 Jer. 3.4 5. Isaiah 48.1 2. Luke 6.46 Reas 1 Because if the former and for the former reason more for this when God hath taken them so nigh to himselfe in speciall place For if all subjects owe duty and obedience more they whom the King takes into his owne House and Court into his Chamber of presence So if all that are in the world bee the Lords Kingdome and ought to serve and obey him and are bound by his generall government and protection more those whom he hath taken into his Church his House his Court and his Chamber of presence and imployed them to some speciall service and office about his person as it were Reas 2 Because if they be covenant servants and that be professed then must they remember their conditions for without them no covenant is made and the condition on their parts is to serve and obey him and this very common honesty and servility requires of every servant Reas 3 Because God tooke them into covenant not as men doe commonly their servants then when they were able to doe him service and looke before they agree with them what service they are able to performe them but God saith Chrysostome farre otherwise he receives them into covenant when they are able to doe nothing and maintaines them long before they can doe any thing therefore reason they should doe him service when they are able Vse 1 A reproofe of many men who live more disobedient and rebellious in the Church then thousand heathens have done out of it who onely are Gods servants at large and yet doe they outgoe them in many things in the outward service and subjection to God according to the law of nature he hath ingrafted into them Many sinnes thousands of them would have blushed to have heard tell of and been marvellous ashamed only to speake of them without detestation which these in the Church and for all their covenant shame not to doe and blush not to brag of them Questionlesse as the same sinnes are graater in the Church then out of it for ignorance excuseth à tanto though not à toto so the same and greater shall have greater punishment howsoever they may carry it out for a time Yea and howsoever some dream all in the Church must needs be saved though the multitude without be condemned yet they shall find as it is Math. 11.22 24. so it shall be easier for those heathen then for them lesser shall their torments be in Hell Vse 2 To instruct every man in the Church who is Gods covenant servant having made a covenant with him with the sacraments and by them that he ought to serve and obey him with all faithfulnesse and diligence So doe masters looke for from their covenant servants so will servants of any honesty doe with their masters So God expects so should they performe It is not the boasting of their baptisme and comming to the Lords Supper the renewing of their covenant that will be profitable unto them when they performe not their conditions to renounce the enemies of God and to serve him Nay it will be their shame greater reproach because while they boast of the covenant they shew themselves covenant breakers such as common honesty would blush at the sin of Gentiles who were given up to a reprobate sence Ro. 1.30 If any man imagine that these set him at liberty that is carnall liberty he marvellously deceives himselfe Truth it is that it is true liberty for the service of God is most true liberty but it is not their carnall liberty to doe as they list but to follow the command of God as the Centurions servants for they have their presse money or souldiers oath given unto them yea and being so nigh brought to him they owe more service for their more honour more obedience he that imagineth it is an easie life to be a Courtier to be imployed about the Kings person in his presence or bed chamber doth much deceive himselfe as ignorant of such things for though they have more honour more favour and obtaine many speciall suits for themselves and friends yet they have more labour more watching yea more diligence and industry is looked for from them and they usually performe so in this in the Church Gods Court there is more honour more comfort more suits obtained but more service required or at least more bonds of this service more reason they should performe it That Chrysost urgeth touching virginity of a woman a virgin and married may be here applyed that if there be any liberty to mind earthly things to follow the pleasures of the world and such things it is to those who are out of the Church not to those who are in it further then helps them to this service Where is my feare Wee have seen the reasons why this is due and why God doth chalenge it wee must now see the duty and this is servile feare feare in generall is but the expectation of an imminent evill this feare rises from the consideration of the power and justice of God And of this first a man ought to performe and give it to God Secondly the effects of it Of the differences were spoken before Doctr. The servants of God howsoever they be servants even in the Church ought to feare him that is to serve him and avoyd the evils he hath forbidden them for fear of his power and justice Jer. 5.22 and 10.7 Math. 10.28 Psal 33.8 2 Cor. 5.10 11. Rom. 11.20 Revelat. 15.4 Reas 1 Because he is able as he made them with a word and the whole world at first so to destroy them and bring them to nought with a word when they displease and provoke him Now in reason as naturall men as Tully said doe more regard what he can doe to them in whose power they are then what he will doe with them For being able he may when he will come upon them and destroy them but being willing
himselfe for it as for other sinnes which stands not in the sorrowing for and disliking of that which is past but in striving against it for the future time ever taking this as a rule for so God intends it for reproving their corruption by this he intends it should be their rule to measure out duties to him by that duty which they owe unto man and performe unto him because they are naturally more prone to the one than to the other As he made the love of a mans selfe the rule of his love to others because it is more naturall unto him by much so in this when any man is then about duties to God if not otherwise he have a heart to doe them in all simplicity yet as Chrysost Hom. 16. in 1 Tim. if not otherwise yet as servants obey us so let us the Lord. So as wee would doe duties to men doe them to God if not otherwise and thinke whether the Prince or a man of any worth would accept such things from us If God send his messengers and Ministers to us bringing glad tidings of peace thinke wee if the Prince should send an Ambassadour unto us with good comforts and great promises how would we heare him and strive to it how use him with reverence and respect by no meanes deny him any obedience much lesse abuse him in word or deed So for the Ministers if they were sent from men to men what faithfulnesse care and diligence would they use Thinke when thou art to pray to God how thou wouldest put up a petition to the Prince with what submission reverence attention and humility If thou art to come to his Table and called to it thinke how if the Prince called thee to his thou wouldest remove impediments set aside excuses come with all preparation as a guest fitting his Table God requires service of thee as his servant thinke if thou wert the Kings servant in ordinary what wouldest thou doe for the time thy service is required doe that and wholly that and little of thy owne the most of the day spent in his So thinke if thou beest Gods servant what is required of all the dayes of thy life the chiefest and greatest part of it God requires almes and reliefe of thee a portion for his servants and houshold his Levites and Ministers and the poore Doe not use them as men doe the Kings takers hide the best things from them and thinke every thing too good thou knowest he will not then accept thy person but be angry with thee So in this Thou wilt say many Ministers are wicked and unworthy so thou maist say of many takers and purveyours yet if thou deny to them the Kings due though they shall be punished yet shalt thou be checked So in this looke to God and not them VERSE IX And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes AND now I pray you pray before God After the Prophet had reproved their sinnes he comes to threaten them for them in the rest of this Chapter and these judgments or punishments threatened may be reduced to these two heads they are either privative that is a withdrawing of Gods mercies vers 9. ad 14. or they are positive an inflicting of a curse vers 14. The first is double a rejecting of their prayers and sacrifices vers 9. and a rejecting of them who did pray or sacrifice vers 10. secondly a removing of his worship from them to the Gentiles vers 11 12 13. In this Verse is the rejecting of their prayers And now pray This some take to be an exhortation to Repentance and to seeke the Lord as Zephan 2.3 but some and the most understand this Ironicè by an Ironia and thinke it is spoken in derision like Isaiah 47.12 1 King 22.15 So here he commands nothing but derides them who thought thus to reconcile God by such sacrifices As if he had said Long may ye doe thus but prevaile nothing at all Pray before the Lord Some read entreate the face of God that is the favor of God for so is face taken for favor Psal 31.16 some read Pray to turne away the face of God that is his anger as Psal 34.16 some before the Lord to the Lord himself or in the place where he sheweth himself seeking unto him by prayer Psal 27.8 And of these this is the most probable That he may have mercy upon us He alludeth as it is thought to that Numb 6.35 .i. that he would be gracious and mercifull unto us forgive us our sinnes and multiply his mercies and blessings upon us upon us Prophet and people the Prophet putteth himselfe amongst the rest as partaker of the same miseries and troubles This hath been by your means Now the Prophet laieth upon the Priests the cause of this curse that is befallen the people some referre this to the former part shewing that they should pray because they had been in fault It is true that they ought chiefest to seeke to turne to God that are authors of his wrath But then should this be taken by way of exhortation not upbrayding But this is referred of some to the latter shewing the reason why God will not heare nor accept because they are authors of this evill and therefore unfit to pray to God for the rest This hath been by your meanes by your fault hath this evill happened unto us for it is not so much the fault of the people who bring such imperfect sacrifice to the Temple as yours who receive them for gaine and neither reprove the impiety of the people nor instruct their ignorance as by your office you ought Will he That is he will not the Interrogation denies more strongly Regard your persons will he accept your persons and faces To accept ones face is to shew himselfe courteous and gracious to any He will give to none of you nor accept your prayers That which was spoken closely by an Ironie and carried the face of a permission or command that is now plainly and without figures spoken shewing that he rejected both them and their sacrifices Saith the Lord of Hosts He that made all in Heaven and Earth and is ruler over all creatures the mighty Lord. As it were to meete with the base conceit they had of God preferring every meane man before him In the first place of this covert rejecting of their prayers and first of the manner then the matter The manner is an ironicall speech or speech of derision Doctrine It is lawfull for the Ministers of God and for holy men to use Ironies that is scoffing speeches deriding taunts against the wicked For so is it here by the Prophet So Elijah 1 Kings 18.27 And at noone Eliiah mocked them and said cry aloud for he is a God either he talketh or pursueth his Enemies or is in his journey or it may be
according to all his commandments And thus was Iob just and perfect Noah Zachary and Elizabeth c. He walked with me in peace and equity Therefore in peace because in equity being upright in his conversation he had peace with God and peace with himselfe Doctrine They who walke uprightly and walke with God in equity and righteousnesse they and they onely walk in peace shall have true inward peace with God and themselves To this purpose is that of Isaiah 54.13 Psal 119.165 Joh. 14.27 and 10.33 Phil. 4.5.6.7 è contra Isai 57.20.21 Reason 1 Because he is justified that his uprightnesse and sanctification sheweth for it proceedeth from justification Bona opera sequuntur justificatum as fruit from the life of a tree Now he that is justified and he onely hath true inward peace Rom. 5.1 Reason 2 He that walkes not uprightly can have no assurance of his justification and so remission of his sinnes and so no peace and quietnesse A sinner is as a debter sued to judgement And did turn many away from iniquity The fourth thing commended in him that he laboured so diligently and so effectually and walked so carefully that many who were borne and bred in sinne and iniquity and continued in it as slaves of Satan were turned from it to God and godlinesse Doctrine The Minister of God must and ought to turne many from sinne and Satan to God godlinesse that is he ought so to teach so to labour and so to walke that by the blessing of God upon his endeavours many may be gained to God out of the bondage of sin and Satan be called and converted unto God This is given unto the Word Psal 19.7 in the Ministers preaching of it Rom. 10.14 Isai 49.5 Ezek. 3 17 c. and 33.7 c. Matth. 28.19 Acts 18.9.10 2 Tim. 2.24.25.26 Reason 1 Because he shall be free from their bloud and perishing not onely if he convert but if he so labour as they may be converted though they never be for it not being in his power to work upon the heart and to alter it if he do what he can by all meanes to the outward man he is free else he must be culpable and guilty of his perishing If in Ezekiels parable Chap. 33. a watchman set up of themselves shall answer for their bodies if they perish for want of warning what shall he do that is set up of God Reason 2 Because if God do make his labour effectuall his honour shall be the more I cannot say as Chrysost Non minus praemii if hee come without them he shall not lose his labour but lesse sure because of that Dan. 12.3 And they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for ever and ever Vse 1 This reproveth and condemneth all Preachers and Ministers who do not labour so in doctrine and live so in practise that men may be converted to God from iniquity but by negligence and corruption suffer men to remaine still in their sinnes yea harden them in their iniquities They are farre from their dutie and farre unlike to these Priests who were thus approved and commended of God Vse 2 To teach all Ministers so to preach and so to live that they may convert men to God and turne them from iniquity They must exhort improve and rebuke with all meeknesse long-suffering constancie and courage that there may be nothing wanting in them why they should not be turned This is his dutie and he that is a Priest and rebukes not delinquents he forsakes the office of a Priest In the doing of it faithfully he may well expect a blessing from God because of that Isaiah 55.10.11 Surely as the raine commeth downe and the snow from heaven and returneth not thither but watereth the earth and maketh it to bring forth and bud that it might give seed to the sower and bread to him that eateth so shal my word be that goeth out of my mouth it shall not returne unto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I send it And if he doe waste himselfe hazard his life and spend his strength and gain but one or few it will be the recompence of his labour The Captaine that redeems and recovers but one captive whose freedome is desired by his Prince shall not lose his reward though he shall have greater that recovers more So in this Dan. 12.3 And if God do not blesse his labours yet if he be not wanting in his dutie care and endeavour but be found wise and faithfull he shall be rewarded Isai 49.5 And now saith the Lord that formed me from the womb to be his servant that I may bring Iacob again to him though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength Vse 3 This may teach us why the Ministery of the Word and the Ministers of it are so harsh and so unacceptable unto most men if they be faithfull and will seeke by all means to convert men to God because they must turne them from their sin separate them and their iniquities which they love so dearly as Micha 6.7 Sin is either naturall or by custome or both naturall diseases are almost incurable and no lesse diseases that grow into a custome which is another nature And the Physitian that should go about to cure these against a mans will should have little thanke for his paines and be not greatly welcome when such things cannot be removed without most sharp and bitter medicines great paine and griefe So in this And here is the cause why many a mans ministery at the first comming to a place is very acceptable for a while because he speakes things good and wholesome but somewhat generally because he knowes not the state of his flocke and people but after he hath lived some yeares and sees their sinnes and begins to speake home unto them then is he unacceptable because he would part them and their sins As that Minister that should perswade a divorce betwixt a man his wife which he loves most dearly should never be welcome to his house or company so in this It may be it is but the same he hath often spoke of before but then it was borne because they probably conjectured he meant not them but when he hath been a while with them that it is like he may know them to be guilty of that sinne though happily and ten to one he did not then is it tolerable because they thinke he would separate them and their beloved sinne their profitable and delightfull sinne All the while he will preach peace and comfortable things to them and bring the word of reconciliation and tell them of Gods love and Gods mercie and that he is sent to wooe them to be married to God all that while he
the Court of Rome that you may judge what the confines be he written thus to Eugenius lib. 4. Amongst these you being their Pastor walk decked with much pretious apparell If I durst speak it these are rather Pastors for Divels then for Christs sheep Your Court usually receiveth good men but maketh few good there the wicked are not made better but the good farre worse Vse 2 This teacheth us that those Ministers take not the right way to honour and credit and love of the people who thinke to have it by foothing and smoothing of them by playing the bad fellowes with them frequenting the Tavernes Isaiah 56.10.11.12 revelling and rioting following cards and dice neglecting both study and preaching So this verily is the high way to have the hatred and contempt of the people if this be true here set downe of God Yet they wil not be perswaded of it because they finde those that will speake faire to their faces and commend them and happily countenance them for a while and see not how wicked they are in the eyes of all god men According to their warrant Psal 15.4 who cannot chuse but hate them when they keepe away and steale away the word of God from them and as much as lies in them are cause of perishing of their soules but perish many moe by defrauding them of the word and by corrupting of them by their bad example whose ruine they cannot pitty but contemne the authours yea all civill men who savour not religion hate them only because they expect they should be more holy then others and though they cannot conceive all the diligence they ought to have in their places yet suppose they ought to do farre more then they do and even those who now love them if God ever call them will hate them to the full And if they should bee laid in their graves with the love of them yet when they shall meet in hell when their eyes shall be opened to their cost they shall be ready to teare one another for hatred and malice having been the cause of the perishing one of another As generally in all things it is usuall with God to make that a snare to the wicked whereby he sought good to himselfe so will he make that a shame whereby they sought honour Vse 3 To teach the Ministers if they be in contempt as who is out of it to consider the cause of it for as they say it is the cause that makes the Martyr not the suffering so in this the cause affoords comfort or woe If it be for the faithfull performance of a mans place by instructing perswading and reproving there is comfort in it and he may say as Job 31.35.36 But if in examining his heart and wayes it be for the contrary if he would either remove the present or prevent that is to come he must repent and reforme for if he continue God hath said it hee will make him despised The world will tell him happily that the way to favour and love and account is to be corrupt carelesse in his place to do somewhat and not much Balak told Balaam so Num. 24.11 but he speaketh like an heathen King and they as deceivers Have I also You begun and broke covenant with me and now I have broken with you not I but you began first I onely followed Doctrine The Lord never breakes covenant with man unlesse he first breake covenant with him he never denies them any blessing promised but when they first deny him the duties promised and do not performe them when they have begun he will follow after So is it here and 1 Sam. 2.30 2 Chron. 15.2 He went out to meet Asae and said unto him O Asa and all Iudea and Benjamin heare yee me The Lord is with you while yee be with him and if yee seeke him he will be found of you but if yee forsake him he will forsakâ— you Jer. 22.13.16.17 c. Reason 1 Because he is immutable and without change all the while then they are the same and do performe duties to him he will not be otherwise because then should he change which is not possible But they having once changed they are not the parties to whom he made such promises and so he neither will nor doth performe them Reason 2 Because he is most just yea Justice it selfe one that gives Suum cuique Now while a man performes his promise and cleaves to God he will not with-hold or forsake any thing for promise is debt Vse 1 To teach what is the cause why man often enjoyeth not many of the blessings which are promised The cause is not in God not that he hath promised more then he can performe for he is all-sufficient nor more then he thought fit for he is most wise in promising as well as performing Nor as men who promise rashly that they cannot spare and after repent themselves none of these nor the like in God are the cause of it but it is in man himselfe for he hath stript himselfe of all interest and right unto the promises of God because he hath first forsaken him and dealt unfaithfully with him Many a man in want of his things he had thought he had had a promise for and being impatient through his corruption is like a sicke man of a feaver accusing his meat rather then his palate so he will accuse God rather then himselfe But he must accuse himselfe seeing God never did neither can break with any who have not broken first with him Many a man finds he wanteth or is deprived of many graces he had and good things he possessed as health liberty comforts and such like he calleth upon God for them and thinkes to receive because of the large promises God hath made And all the while he never thinks that he is not the man to whom the promises are made or at least though he did once make a covenant with him yet he is not the man because he hath not performed his condition Like Israel Isai 59.1.2 Behold the Lords hand is not shortned that it cannot save neither his eare heavie that he cannot heâ—r But your iniquities have separated between you and your God and your sins have hid his face from you that he will not heare Vse 2 To instruct a man how he may enjoy the blessings and promises of God whether one or other he must keep promise with him and performe all the conditions on his part It is in him to have them or reject them from himselfe for if he performe his conditions God will not faile in his else he must heare what David heard 2 Sam. 12.8 Object Then Gods faithfulnesse dependeth on mans Answ Not his faithfulnesse but his performance for he may be faithfull and is undoubtedly still without the performance as he is a faithfull man who never performeth condition with another when they had broken their conditions of his performing of covenant as before Doctrine I
onely the place but notes the cause and end as well and so it is both to the Temple and for it noting the spirituall Temple to the materiall Temple and for the spirituall that the type this the truth Now the person of Christ is described First he is called the Lord that is King and governour of his Church of whom is that Psal 110.1 Which Lord the Prophet affirmeth that they desired the Jewes all of them some in one respect some in another desired him some as an earthly King and deliverer and some as a spirituall King and the true Messias who should be their redeemer and saviour from sinne and the wrath of God Luke 2.25.38 Even the messenger of the Covenant The second description of his person that he is the messenger or Angell so called because he was to reveale his Fathers will to his people and to be their Prophet to teach them what God requireth of them Called the Angel of the Covenant partly because he was promised and God did so Covenant with them to be their Prophet Deut. 18.15 16. and Rom. 15.8 and partly as some thinke because he it is that makes the Covenant betwixt God and his people being mediator of it and partly because he is the messenger of the new law or the new testament wherein heavenly blessings are promised unto us So St. August de civit Dei 18 35. Behold he shall come The conclusion for confirmation of the former to establish the certainty of it i. At the time appointed he shall certainly come so God hath decreed it and the mouth of the Lord hath spoken it Some understand these words of his second comming as the others of the first As August and Theodoret But Cyril and Rupert otherwise as we and the third and fourth verses prove it because those things are exercises of the Church upon earth In the Prophesie we first observe what toucheth the forerunner That he is sent and the end of his sending I send Math. 11.10 It is said God the Father sendeth noting the unity of essence Doctrine 1 Christ is God equall to the Father and coeternall with him Revel 2.8 first and last Doctrine 2 Christ he sendeth Ministers and appoints them over particular charges as Pastors Re. 2.1 My messenger or Angel Iohn is the messenger of Christ one by whom he would make his will known and the spirituall and heavenly verity manifest unto his people which is not peculiar to Iohn but that which is given unto all the Ministers of God and so teacheth us a generall thing Doctrine The Ministers of God are his messengers and Angels to receive from him and reveale to and teach his people his will and pleasure those by whom he will convey unto them the knowledge of his divine Mysteries which is not to be understood exclusively as if they should have no knowledge of it by any other means But this is the principall means by which he hath ordained thus to manifest it Hence is this name of Angel or messenger so usually given unto them And that of Embassadours 2. Cor. 5.20 And that of any Interpreter Iob 33.23 And that they bring is called the Lords message Haggai 1.13 Hence that Math. 29.19 go ye and teach Luke 16.29 Abraham said unto him they have Moses and the Prophets let them hear them Reason 1 Because of mans infirmity therefore he speakes not himselfe neither sendeth by an Angel which is one by nature knowing the naturall feare of a man that he is able to indure neither As that sheweth Deuter. 5.25 26. Now therefore why should we die For this great fire will consume us if we heare the voice of the Lord our God any more we shall die For what flesh was there ever that heard the voice of the living God speaking out of the midst of the fire as we have and lived Luke 1.11 12. Then appeared unto him an Angel of the Lord standing at the right side of the Altar of incense And when Zacharias saw him he was troubled and fear fell upon him As also his superstition who would leave attending the message and worship the messenger As Revelat. 22.8 But he willing to have the message rather regarded sends it in earthen vessells Reason 2 Because they might know better and more fitly to deliver and apply this word both with more compassion and with other affections seeing they are partakers of the like infirmities and so better know the infirmities of men It is the reason the Apostle giveth why the Priesthood was taken from men to be for men in things appertaining to God Heb. 5.1 2. Which is that the Apostle said 1. Cor. 9.20 Vnto the Iewes I become as a Iew that I may win the Iewes to them that are under the law as though I were under the law that I may win them that are under the law Which was saith Augustine * Compassione misericordiae non simulatione fallaciae fit enim tanquam aegrotus qui ministrat aegroto non cum se febrem habere mentitur sed cum animo condolent is quemadmodum sibi ministare vellet si ipse aegrotaret sic ipse aliis aegrotantibus ministrando compatitur August Epist Hierom Epist 9. In compassion pitying them not in dissimulation to deceive them He became as a sicke man himselfe to tend the sicke not feigning that he had a fever but with such a tender and condoling heart as he would be tended with if himselfe were sicke Vse 1 To confute those who thinke any sufficient for the Ministery to be Gods Messenger Vide. Cap. 2. verse 7. doc 1. use 1. Vse 2 To reprove all ignorant Ministers and to admonish men to take heed how they take this calling Vide ibid. verse 6. and 4. Vse 3 To confute those who thinke there is no necessity to heare Gods Ministers Vide ibid. doc 2. use 1. Vse 4 To teach men to make conscience to heare the Ministers Vide ibid. And he shall prepare the way before me Here is Iohns office alluding to an harbindger before a Prince whose duty it is to prepare the way for his Prince remove all lets and impediments that he may passe more easily and more freely So ought Iohn according to that Luke 3.4.5 And it is all one with that Luke 1.17 To make ready a people for the Lord. To whom he would come Iohns preaching then is the preparing of a people and Christ comes when men have entertained that Doctrine Men who would receive Christ must entertaine his word by his Ministers and be first prepared by it and then will he come Luke 1.76 and Rev. 3.20 If any heare my voice He shall prepare the way Iohn prepares the way for Christ by preaching repentance and bringing men to the sight and acknowledgement of their sins which is manifest by his preaching Matth. 3.2 3 7 8. Doctrine As Christ comes to none but such as have received the word So to none but to such who
the one they have none of the other for many seem marvelous carefull of the first Table and matter of religion they will heare the word they will be frequent in prayer they will not sweare an oath keep the Lords day hate Idolatry and such like but yet live in some breach of the second Table in hatred and malice lust or covetousnesse cruelty or oppression slandering and discontentment disobedience and disloyalty And these are religious hypocrites On the other side many there are who have care to deale justly to performe faithfullnesse to men are mercyfull liberall loving and kinde c. Yet care not or regard not the duties of religion Are swearers prophaners of the Lords day neglecters of the worship of God carelesse negligent drousie hearers and prayers have little hatred of Idolatry and lesse love of the truth And these are civill hypocrites Both these in the hypocrisie of their hearts perswade themselves that they are in the favour of God and shall escape the wrath of Christ when he shall come to judge either in this life or the life to come And these and none more lie censuring judging and condemning one another and remember not that the Judge standeth at the dore ready to judge and condemne them both seeing he commandeth both he will condemne for the neglect of either and the curse is to him that neglects religion and the first Table as well as the second and honesty Vse 3 To perswade these hypocrites to come out of their hypocrisie and both them and all others to take upon them the care of performing obedience to Christ in both be carefull of religion with honesty and of honesty with religion this must be done and the other must be lest undone Hast thou any knowledge of God any love of the truth any care of the Lords day any feare of his great name any love to heare or to pray See thou be carefull of justice chastity sobriety obedience fidelity and true love to men Or else for all that when thou thinkest to have Christ for thy Saviour thou shalt finde him but a swift witnesse and an irefull Judge against thee So on the contrary Many will easily grant me that if a man be never so religious so devout and carefull of the first Table yet if he be unjust an extortioner a murtherer and such like As they Acts 28.5 judged of St. Paul so the Lord will not suffer him to live but his judgements shall be upon him and condemnation in the life to come But if a man be just chast mercifull and such like though he know not religion be without the feare of God and care of his service though a swearer blasphemer a prophaner of the Lords day yet he may do well enough and no fear of perishing or judgement and so will they speake both in life and death which is all one as if they should thinke a man which is guilty of felony murder and such like must needs be judged by the law of the land but if not of these though he be a traytor to the Kings person yet is there no feare But if a traytor shall die though not guilty of felony and a felone though not culpable of treason by the justice of mans law much more they who shall separate these two Tables Therefore must we endeavour to be religiously honest and honestly religious to avoide the transgressions of both Tables and to do the duties of them lest if we separate these we lay our selves open to the judgements of God in this life and separate our selves from the comfortable and happy presence of the Lambe and him that sitteth upon the Throne Against the soothsayers The first particular whom he will judge and under this all of the like kinde Such Deuter. 18.10 11. Let none be found among you that maketh his sonne or daughter go through the fire or that useth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that councelleth with spirits or a soothsayer or that asketh counsell at the dead Doctrine The Lord as he will judge and destroy all other Malefactors so will he soothsayers witches inchanters sorcerers Necromancers wizards and all such like so is affirmed here And if we loke to the old Testament and things that are past we shall finde it true Deuter. 18.12 For all that do such things are an abomination to the Lord and because of these abominations the Lord thy God doth cast them out before thee 2. Kings 17.17 18. And they made their sonnes and their daughters passe through the fire and used witch-craft and inchantments yea sold themselves to do evill in the sight of the Lord to anger him therefore the Lord was exceeding wroth with Israel and put them out of his sight and none was left but the tribe of Iudah onely Mich. 5.12 And will cut off thine Inchanters out of thine hand and thou shalt have no more soothsayers In the new Gal. 5.20 21. Revelat. 21.8 Sorcerers shall have their part in the Lake that burnes with fire and brimstone Reason 1 Because they are grosse Idolaters and the art they use is grosse Idolatry for here is ever either the expresse invocating and calling upon the Devil seeking from him knowledge of things secret and to come helpe in trouble deliverance from danger and such like proper unto God or else some secret and covert invocation on him as under the name of the dead or under some barbarous tearmes which have no signification or by some superstitions and arts of slight invented by him Which Tertul. l b. de anima calleth second Idolatry for as in the first he fained himselfe to be a God so here an Angel or one that is dead and such like in both he seeks to be worshipped when as then they are worshippers of the devill taking from the Lord that was his most gratefull and acceptable to him invocation and his worship and giving it to his most deadly and greatest enemy How should he put it up and not be revenged of such a generation Reason 2 Because they bewitch and deceive many and draw them into the same sins and so bring them to destruction as is said of Simon Magus Acts 8.9 When as therefore they so strive against the glory of God and salvation of others no marvell if the Lord will judge and destroy them Vse 1 To stir up the Magistrate to draw forth the sword of justice against these and to cut off all such workers of iniquity from the City of God for they ought to do as the Lord would and will do seeing they have the commandement for it Exod. 22.18 Thou shalt not suffer a witch to live Levit. 20.27 And if a man or woman have a spirit of divination or soothsaying in them they shall die the death they shall stone them to death their bloud shall be upon them So did Saul while he was assisted of
judgement in this life often wasting of the body and fearefull diseases poverty reproach and ignomy such as shall never be put out that fearefull judgement Iob speakes of Cap. 31.9.10 But if these be not feared because they befall in a few and yet may he be of the few yet this should Eccles 11.9 that Christ will judge him and condemne him exclude him heaven cast him into hell and the fire that burnes for ever And against false swearers The third particular which is not set downe barely as the others but with this addition of falsly or vainely The reason is because to sweare is not simply unlawfull as the other but a thing that a man is oftentimes bound to for the glory of God and for the profit and necessity of others so it be by the Lord alone and taken in truth not swearing a lye and false thing in judgement advisedly and upon necessary occasion in righteousnesse promising by oath nothing but that is lawfull and just and undertaken for the glory of God the discharge of duty the appeasing of controversie the satisfying of others and the clearing of a mans innocency But these and their like being wanting it is a false oath and men sweare falsly Doctrine The Lord he will judge and condemne all false swearers such as sweare by others then himselfe false things not in truth rashly not in judgement unlawfull things not in righteousnesse neither respecting Gods glory the good of others discharge of duty c. So here and Exod. 20.7 Thou shalt not take the name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his name in vaine Not guiltlesse but under that bitter curse of condemnation Deut. 27.26 Zach. 5.2.3.4 James 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Reason 1 Because he hates such oathes Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord now hating these he must needes for them hate those that love and practise them and hatred will procure judgement wrath and destruction Reason 2 Because swearing by others they are idolaters for whereas an oath is not onely Gods ordinance but a speciall part of his worship both because there is invocation and because it is in the first table commanded and of the solemne forme of imposing an oath which was this give glory to God Josh 7.19 And the solemne rite of taking an oath among the Jewes which was to stand before the Altar 1 Kings 8.31 and was a custome among the Athenians and Romanes Then to give Gods worship to another is idolatry and idolaters must be judged and condemned Reason 3 Because if rashly by him the name of God so deare unto him he dishonouring and vilifying it by such usual rash swearing he wil revenge it If seriously yet not in truth for things past or to come knowing them to be false intending not to do them he cals God as a witnesse of his false-hood and a revenger of it and so must he come upon him for this he tempteth God desperately and dareth him as it were to his face to execute his vengeance upon him Vse 1 This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women being common and usuall false swearers who can neither buy nor sell meet nor depart neither speake seriously nor in jest neither perswade nor promise neither intreat nor threaten neither relate things past nor draw men to the expectation of things to come without swearing and many oathes oftentimes by those which are no Gods committing idolatry usually rashly and unadvisedly and not seldome wickedly falsly and deceitfully In this sin are wrapped both parents and children masters and servants rich and poore high and low noble and base Minister and people If the Lord that threatneth to be a swift witnesse against such and a severe Judge should now come to destroy and cast to hell all such how fearefull then would we thinke and account their condition to be Verily how nigh that day of Assize and of his glorious appearing is no body can tell few suspect it to bee so nigh as it is but say it be as farre off as they suppose yet doth he judge them every day It is a judgement and a fearefull one that they sinne every day and sweare every houre and see it not to leave and forsake it but the morning swearing is punished with the afternoone this day with to morrow c. And for all these the plague of God and his judgements ready to breake in at the doores though he see it not yet others may see it manifestly Tell me what wouldest thou thinke his state and condition to be that had a bal of fire hanging over his house ready to fal upon him to consume him his wife and children servants and all that he hath in a moment and yet he and they all within doores give themselves to chamberings and wantonnesse to drunkennesse and gluttony to whoredome and uncleanenesse by that meanes to drawe and hasten this to fall upon him and consume him wouldest thou not thinke him in a fearefull condition such is the state of every swearer the plague of God tends upon their house the volume of curses is hovering and flying about their houses and this fire hanging over them and still by their oathes as the Faulconer by his Lure and hallow calling this to fall upon him and their case the more fearefull because custome hath made them when they sweare they deny they did and if they be evicted for it they account it as nothing no more then an ordinary speech As Saint Chrysost ho. ad Baptiz si quis jurantem increpaverit risus movet jocos narrare putatur But the same day or the day after that Lots sonnes in law mocked and despised their fathers admonitions the fire of God devoured them and their City Gen. 19. So may it upon them pitty then their fearefull conditions and feare and flye their society their fellowship their families for though thou hast escaped hitherto yet when the flying book enters in at their doores and windowes thou maiest happily be there then and partake in their plague but in truth thou hast not escaped but as they by the custome of their owne sinne are growne sencelesse so thou by theirs art grown lesse to fear an oath then thou didst before and so hast got more hurt to thy soule then ever they shall be able to doe thee good to thy body and state howsoever thou promise thy selfe great things by them Vse 2 This may serve for secure men who lye in this sinne to hate swearing or are ready to fall into it to perswade
but had a morall equity Now how can they have an example of greater authority and more worthy to be followed Againe because it affoordeth competent sustainance for the one when he shall live of the tenth and not of the twentieth or fifteenth part which were too little and not grieving and oppressing to the other when he hath the nine parts reserved to himselfe Because the Ministers lives are subject to the same wants that other mens lives are it is fit and convenient that what they provide for themselves thereof they should affoord a part to him that laboureth in another great worke for them Because 1 Tim. 3.2 he must be given to hospitality which shall be performed better of him if he have things in their kinde and so have his provision Because when the Minister should receive all good things for his maintenance and necessity and that as Galat. 6.6 It might bee a present and palpable admonition to him that hee also should Minister in their wants in spirituall things committed to his charge Because that as the blessing of God was upon the people their lands and labours or denied to them he also might be partaker of their aboundance and want to abound with them and to want with them for where much he was to receive much and where little the lesse alwaies proportionable to them Num. 18.27 that out of this fellow feeling he might praise God with them or pray more earnestly for them Now as for Cities where there are few or no things titheable there the maintenance is and must be such as the law hath provided if it be sufficient to maintaine a Minister that laboureth amongst them in such sort as he may not be distracted with want or burdened with cares or his Ministery disgraced by his poverty which if it be not either by reason of his charge or the hardnesse of the times there ought to be an addition according to mens abilities and in places where the law hath provided little or nothing there are the people bound to provide their labourers their hire not upon charity or almes but as a matter of justice according to that 1 Cor. 9.1 As he that goeth to warfare may of duty and justice require his wages of those for whom he fighteth he that planteth a vineyard may of duty chalenge to eate thereof or he who feedeth a flocke may of duty chalenge to eate the milke of the flocke Then the Minister doing all these may chalenge his maintenance of duty and they in justice are bound to give it him yea part of their goods being due to the Lord as a homage or quit rent of all their goods acknowledging that they hold and have all things they possesse and enjoy from him and therefore owe all service honour and obedience unto him Now tseeing he hath no need of these things himselfe but hath given hem to others his Ministers by whom he will receive them and communicate by them spirituall things also not taking his own for nothing these must know that though no law of man binde them yet are they bound to give of their goods and with some proportion of the tenth for a better rule they cannot have to the maintenance of the Ministery Vse This accuseth and convinceth all those of sacriledge and impiety who have their hands defiled with the spoile of the Church and of God al which we may reduce to these two heads that they are such as doe it under the covert of law or without law First such as have impropriations or appropriations the one arguing that they are improperly theirs the other that they are taken from the right owners and appropriated to them call it what you will it is apparent sacriledge specially in those places where an hundreth pounds is taken away and but ten pounds left for the Minister And so no man of parts and sufficiency will take the place but an unlearned Minister that the people perish for want of knowledge and here I would have them consider whether they having the provision shall not assure and give account for those soules that perish for want of spirituall foode which comes by their meanes of which I make no doubt but they shall As Dan. 1. And will they buy their sweet morsells thus deare if they pretend the law allowing them if I were before the law-makers I would say somewhat to it but to them I say if it be jure fori it is not jure poli as Saint August in another case and we shall all appeare before such a Judge as no law but the law of the highest can be pleaded And all the lawes of men shall lye in the dust as themselves To these may I adde donatives which at the suite of these parasites the Pope would give to one man or moe the fruit of the Church to be used at his pleasure yea reserving nothing for the Church but left the care to his devotion if he could get a man for forty shillings or a canvas doublet yea of this sort are these leases allowed by them to be let by the patron Bishop or incumbent to alienate these things from the Ministery and then rob the Church spoile the Lord. To these I may adde portions pensions immunities priviledges customes and prescriptions which also came from them have crept into reformed Churches All which are their kind and measure guilty of this sacriledge but there are other without pretence of law which rob God and the Church As patrons who taken for the defence of the Church who thinke they may bestow the living of the Church as they thinke best and therefore lay them to their houses for provision and get a Chaplaine like one of the knights of the post that cares not for an oath Vpon hope of better preferment to swear he is free from simonie when he hath agreed for a living of an 100. pound per annum as the Levite Judg. 17.10 which ariseth from either the blindnesse of their minds or the love of wordly things or envy and evilnesse of their eie and heart but whatsoever the cause is the fact is no lesse then sacriledge and they to answer as before such also as abuse their Ministers by fraud or cunning or power to detaine part of the due or for the quality of the tith to pay the worst and vilest unto them VERS IX Ye are cursed with a curse for ye have spoiled me even this whole nation YE are cursed with a curse This verse containes the event Gods curse upon them for that they had done as a proofe they had sinned else had not such a thing come from the just God he cursed them with penury and want and famine they pinched him and he them yea they had thought in the famine to have kept the more to themselves and they had the lesse for keeping from him that which was his for spoiling him he justly and worthily spoiled them and so by their owne
and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Reason 1 Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes they should not onely themselves but by all other meanes seeke it in others and draw others to it Reason 2 Because they are members one of another Ephes 4.25 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule Vse 1 To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man Vse 2 To condemne their practice who either out of this error of their minde or out of the corruption of their heart altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing Vse 3 To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Patients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me câ—me againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done Doctrine The Lord he taketh notice and knoweth all things that are done and spoken by men whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord Vse 1 To teach us to keepe a watch over our mouth and lips not let them runne at randome i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech Vse 2 An encouragement for Gods children that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they
As wee now also doe use the words Heathen Gentiles Pagans for such people as are without Christ or are without the covenant As in the Apostles time they ordinarily called all such as were not of the Church or which used to bee called Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greekes because the greatest part of the East Country spake Greeke and that people were the principall among the Gentiles which were knowne unto the Iewes But the Syriacke of the new Testament instead of Grecians usually turnes it Aramaeans see Tremell Marg. ad Act. 20.21.21.28 Rom. 29. And the difference of the Graecian and Graecist in the language of the new Testament see in Goodwyn Mos Ar. lib. 1. cap. 3. And in every place incense offered So also the Lxx. Arab. Syr. Pagn The Tigur Arias Mont. For Kitter and Ktora Ktoreth and the word that is here Muktar doe all signifie Incense or Persume It is spoken in the language of the Leviticall Law which is ordinary with the Prophets to set out the spirituall worship of God under the time of the Gospell Yea under the Law it selfe Prayer was resembled by the Psalmist unto Incense Psal 141.2 And the same resemblance is used in the new Testament Apoc. cap. 5.8 Offered and so the Lxx Pagn Tigur Put so the Syr. the Arab. of Antioch Made but the other Arab. reades it Brought All agreeable both to the signification of the word Muggash of Nagash To drawe neare Or To come neare that which is offred it Drawes neare unto God and to the use of Incensing Onely the Vulg. Lat. translates it Sacrificed but improperly Yet the popish interpreters make use of that translation for their purpose in the interpreting of the next words of the Sacrifice of the Masse though without reason as wee shall see And a pure Offering This I say the Pontificians interpret of the Masse for say they the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minhha signifies specially that offering of fine flower Levit. 2.1 which was say they a type of the Eucharist But 1 Mincha doth not alwayes signify a sacrifice as wee shall see afterwards And 2. The words of the Prophet cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally bee understood of the Masse for the popish Priests doe not offer Fine flower and oyle and frankincense which goe all to the making of this Mincha of which see the place Levit. 2.1.2 and Maimon Tr. de Sacrif cap. 13. s 5. And for farther answer to this interpretation see the following commentary fully together with Chemnit Examen parte 2ª lib. 6. de Missa arg 8. There are diverse other interpretations The roote of this Hebr. word is Manahh an Arabique verbe signifying To give and Minhha is any solemne gift or present To man as Genes 32.13 Iacob tooke Mincha a present for Esau So Genes 43.11 1. Sam. 10.27 and 2 Sam 8.6 The Syrians became servants to David brought gifts He. Mincha gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But especially it is a present or gift to God which when it is of cattel it is called Korban and when of things inanimate as flower cakes wafers c. it is called Mincha So Gen. 4 3. Cain brought of the fruite of the ground Mincha an offring to the Lord. But most strictly it signified those particular kindes of meate offerings mentioned Lev. 2. There were five kinds of thē in that Chapter and among them that of fine flower which was to be offred every morning and evening Exod. 29.38.39.40.41 This Mincha was primarily a figure of Christs Oblation who gave himselfe for an offering to God for us Eph. 5.2 So Heb. 10.5 c. The Apostle openeth the 40th Psalme A type of Christ but not of the Eucharist Secondly it figured the persons of Christians who through Christ are sanctifyed to bee pure Oblations to God Prophecyed of Esa 66.20 The Gentiles shall bee brought for an offring Mincha to the Lord. To which place or rather to this of the Prophet Malachy the Apostle seemes to allude Rom. 15.16 where hee calls the convrtsion of the Gentiles through the Gospell An oblation or offering or Sacrificing of the Gentiles unto God in which respect also hee calls his preaching a Sacrifice as Erasmus reades it also Sacrificans Evangelium Though the phrase be obscure Hugo's interpretation here was of the Proselytes who should be an offring to the Lord to the Temple Ex omni loco from every place But it is not so in the Text but In every place And this sense agrees better with the conversion of us the Gentiles Thirdly it figured the fruites of grace and good works particularly Prayer The Iewish interpeters say this pure offering is meant of the prayers of the holy Iewes every were disperst So the Chalde paraphrase I will receive your prayers and it shall bee like a pure offering before mee But the place speakes of the Gentiles Therefore it is that Tertullian occasionally and Vatabl. and Calvin ad Loc. understand it of Christians their performing of worship to God in the dueties of holinesse and love Hence dueties of love are called Sacrifices Hebr. 13.16 Philip. 4.18 but chiefely the duties of Holinesse prayses of and prayers unto God when Every where there is a lifting up of pure hands to the Lord. 1 Tim. 2.8 And it is observable that the time of the Mincha which was dayly morning and evening was the time of Set prayer among the Jewes Dan. 9.21 While I was speaking in prayer Gabriel touched me about the time of the evening oblation Mincha This is that which the Rabbins call Tephilla Mincha The prayer of the evening Sacrifice Which was about Three of the Clock in the afternoone called in Scripture according to the Iewes reckoning of the time The ninth houre which is sayd to bee Acts 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The houre of Prayer Secondly the other part of the comparison or reddition shewes on the Contrary the Jewes neglect and profaning of that worship which the Gentiles would so reverently entertaine ver 12.13 This is set downe Verse 12 I. Generally ver 12. But yee have profaned it But yee Priests and others that have reason to entertaine and reverence my name and worship yee have polluted it Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have dishonored it And so Pagn The Geneva and Deodates margin II. Particularly 1. In their thoughts 2. in their words and 3. In their deeds First in their thoughts or base conceit for it is not so likely that they uttered it in words In that yee say The Table of the Lord is polluted and the fruite thereof even his meate is contemptible They had a base conceit and prophane of Gods Altar and the Sacrifices The Table that is the Altar See before ver 7. And the fruite thereof even his meate our old autorised Eng. hath it The fruite and in the margin Or the word It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fructus fruit is by a metaphor
Creed and the Sacraments in the English tongue Can. 10. see S. H. Spelmans margin ad locum this Canon is inserted afterward by Egbert into his Excerp 6. See also the Ecclesiasticall lawes of Canutus cap. 22. apud Spelman page 549. an excellent and serious exhortation to this purpose but too long here to transcribe And the Canon 23. of Aelfric pag. 578. Yea it seemes by the Capitula incertae editionis which by Sr. H. Spelmans placeing of them should bee about Anno. 1050 cap. 28. to have beene the custome of our Bishops here when they met in their Synods with their Clergy to examine them in the manner of their teaching and how they profited their people After these times Catechising was not much heard of till after Luthers preaching when perceiving that the Protestant Churches wanne much ground by this kinde of diligence the practise was renued by a decree of the Councell of Trent in the Romish Church For our part what ground we got by Catechising wee are most likely to keepe and hold it by the same course and to lose it all againe by the neglect which was the observation of our judicious King Iames That the cause why so many fell to popery and other errors was their ungroundednesse in points of Catechisme Upon such a reason as this it was that an elder Article of a former Synod was renewed in the Synod at Dort That all pastors should Catechise in the afternoone on the Lords day Acta Synodi sess 14 15. The very same with his Majesties Injunctions to the Clergy of England and which is provided for by Canon and enquired into by the Articles of Visitations but on all hands too too much neglected which hath given mee occasion to transgresse my purpose in these shorter notes and to enlarge this discourse which yet I cannot leave till I have noted that observeable passage of the present Reverend Bishop of Exeter in his Preface to his Old Religion That there is nothing whereof hee repents so much as that hee had not bestowed more houres in publique Catechising And That in regard hereof hee could quarrell his very sermons And his sermons are excellent ones as all know that know them to two of them namely his Columba Noae preached to the English Clergy in their Convocation here in England and to another upon Eccles 7.16 preached to the Divines at Dort at their 16th Session I refer the Reader where hee shall finde an eloquent and zealous exhortation in this matter But of this point enough I returne to the Text. And they should seeke the law at his mouth Here the Vulg. reades as before as if it were a promise of their infallibility But it is onely an intimation of the peoples duty and the reason followes For hee is the messenger of the Lord of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lxx and the Vulg. reade The Angell The Priest is called so 1. Because hee ministers to God as the Angels doe before him who stand before him and prayse him but 2. specially and here bccause hee is Gods messenger to men from God and from men to God Accordingly the Tigurine here Hee is Gods Legat or Embassadour And that learned Knight in his Glossary or Archaeolog hath observed to us out of Ekkehard that the name hath been given even to the Embassadors of Kings Cedamus Angelo Imperii We have seen how the former Priests caried themselves The next is Verse 8 III. The degenerating of these Priests from the practise of their fathers in regard of their covenant verse 8. In three particulars First that they were gone from their piety But yee are departed out of the way or out of that way as the Article is in the Hebr. that is either out of my way or out of that way in which your fathers walked You have diverted or turned out or as the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declined Your course is opposite to that of your fathers They caused many to returne to me you are returned and gon from me But this opposition is more direct in the next member Secondly that they caused many to fall by their example partly and partly by their corrupt glosses Yee have caused many to stumble at the law Or To fall in the law The Geneva reades it By the law The Vulg. Yee have scandalized many Montanus Yee were a stumbling block or an offence Others yee have caused that men should stumble at the law or goe against the law and so fall into sinne and consequently into calamities So Piscator Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have weakned many in the law yee have offended snared caused to strike or dash or stumble for all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare Thirdly that they had in summe broken the covenant Yee have corrupted the covenant of Levi saith the Lord of hosts Geneva yee have broken Vulg. yee have made void The Lxx reade as we doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted The Covenant of Levi that is the covenant made with Levi. A metonymy of the efficient Thus we have seene the threatnings more largely Verse 9 II. Those threatnings are repeated more briefely again together with the justnesse of them shewed also in the repetition of the causes verse 9. where we have 1. The judgements Therefore have I also made you contemptible and base before all the people the Geneva to bee despised and vile To be abject and humble not in affection but condition 2. The causes According as yee have not kept my wayes but have been partiall in the law According 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not OS the mouth as Pagnin and Tremell c. render it Secundum Os c. but an expletive particle which useth to be added to the servile letters ﬥ and ב to make them distinct words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and elsewhere as Num. 6.21 Iob. 33.6.30.18 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 16.18 Genes 47.12 and then they signifie as not onely our translators in all those places and here but the Lxx also have exprest it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propterea quod Because that or according as Yee have not kept my wayes or watched my wayes or beene as it is in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watchfull or watching to keepe my way For so the word is Esa 62.6 But have been partiall in the law Or lifted up the face against the law Or Accepted faces in the law The first of these is the text reading of our English Bibles the two later are in the margin To the last of these agree the Lxx Vulg and Pagnin and Deodates Italian yee have regard to the qualitie of the person in the law To the second Montanus Most agree in the sense you Priests that should judge according to the law you accept persons you respect the rich you deale partially in the law in expounding of