Idolater Notes of it are these 1. Such are abominable in life Psal 14.1 2. Call not upon the name of the Lord ib. v. 4. 3. Light esteem of the pledges of Gods favour Heb. 12 15. as amongst us of the word of God whereas a childe of God buyes the truth and sells it not Prov. 23.23 Observ 2 Idolaters sometimes more conscionable to preserve the worship of Idols then some in the Church of maintaining the worship of God See Israelites Exod. 32.3 Nothing so dear but they part with their very Jewels and earings to make a Calfe yea children themselves made to pass through the fire and Act. 19. How many craftsmen maintained by that Idol Diana Baals Priests how cut they themselves with knives and lancers 1 King 18.28 Compare us with Papists see we it not verified how liberal are they in maintaining the Idolatry among them practised What pains take they in Pilgrimages And none appears empty-handed before the Idoll Well beloved Vse this shall be the just condemnation of many in our Church that people doting upon Idols should be thus zealous for Idolatry and we so regardless of the worship of God See but their Priests how in a blinde zeal they hazard their lives to make a Proselyte shall it not condemn us that may safely labour settling in truth and neglect it How careful they that no contempt shall be shewn to their Idols Yet we with patience can endure the horriblest disgraces offered to the majesty of God they will rise up in judgment and condemn us see Matth. 12.41 Now before I come to propound the doctrine it shall not be amiss a little to handle the question that here offers it seif to be discussed lest we think this sin concerns us not Question of Tythes handled The question then is whether tenths be by divine right belonging to the ministry of the Gospel for their maintenance Answ herein Answ let me propound the judgment of sundry sound Divines both wayes and leave it to Gods people to be judged of Divine right therefore is doubly understood 1. Either that it is directly so by express and precise commandment or else 2. By consequent as having ground in the word of God The distinction is 1 Cor. 7.6 I not the Lord the Lord not I I have no commandment but give advice Now this is the judgment of some ancient and modern Divines That by Divine law the tenths of all fruites both predial and personal are due unto ministers of the Gospel by those very lawes that were given concerning the Levites Origen in Num. Hom. 11. This law of Tythes he thinks should be observed according to the letter Hierome upon this place accords with him Austin makes Tythes to ministers and tribute to Caesar of equal right Divines of late years accord with them Junius Tythes by all lawes of God nature nations have been hallowed unto God Gaulter in Matth. 23. Zepper de leg lib. 4.10 are peremptory this way and demand with what reasons it may be proved that the law was merely ceremonial Hear their reasons because payd before the law when ceremonies were not in force as by Abraham to Melchizédech this argument concludes not for even some ceremonies were in force before the law of ceremonies given in writing as sacrifices c. Better reasons are these First that we are not able to shew what was in this law ceremonial therefore not so to be esteemed Secondly Origen thus As Gods blessings under the new Testament exceed those vouchsafed unto the Jews so should our maintenance This proves thus much only that as liberal if not more is due to the ministers of the Gospel Thirdly greatest reason that of Iunius that by all lawes due very light of nature taught Gentiles to hallow the tenth unto God whence may thus be concluded That what by instinct of nature is due that is perpetual for this is one rule to discern judicial lawes of common equity from those of equity particular namely if they be universally received by all nations and accord with the word of God but thus it 's apparent that in all ages of heathen they were due Fourthly Ab absurdo it seems not likely that the Lord providing so liberally for maintenance of Levites would leave all uncertain to the devotion of the people under the new Testament but other certainty is not determined Ergo. These reasons are something urgent And I must needs profess to see no certainty of answer to them A second opinion is of them that hold them to be due by consequent from the law of God though no direct law given concerning them As 1. From the command of the Magistrate to whom they imagine the Lord to have left determining of particulars only with this generall so it be competent 2. By vertue of confecration that way either by vow or other wholesome ordinance And thus they think them due unto us so that he shall be guilty of sacriledg that withholds or alienates them Gal. 3.15 A mans testament no man abrogates Prov. 20.25 It s a destruction to devoure Holy things and after the vow to enquire A third sort think them utterly unlawfull to be either paid or exacted in as much as it was a part of ceremoniall law and for this cause amongst others abandon society with our Church because as they say we judaize in maintaining our Ministers by tenths These need rather pity in respect of their zeal then confutation of their judgment It being a principle holden amongst all Divines that judiciall lawes especially when there appeares not some evident cause why they should concerne only the State of the Iowes may justily be revived in Christian Common-wealths nay that Common-wealths are best governed that come nearest that plat-forme What my judgment is I will forbear to propose professing only an inclination this way that they are due by divine right for some reasons before specified To leave these Uncertainties See what the Scripture certainly teacheth touching maintenance of the Ministery First of all Observ that there is maintenance due unto them for their work sake 1 Cor. 9. 1. From common equity vers 7. 2. From voice of the Law the oxe not muzled vers 9. 3. Spirituall things are ministred therefore temporall things may be reaped 4. A pari they that serve at the Altar live by the Altar 5. A sanctione Christi God hath ordained c. vers 14. 2. That this must be a liberall maintenance 1 Tim. 5.17 18. double honour Gal. 6.6 Made partaker of all his goods 1 Tim. 3.2 How else given to hospitality due from all that partake in benefit of instruction Again this the word teacheth morally that magistrates are to be obeyed in things lawfull for conscience sake Rom. 13.5 3. That things consecrated unto Gods service may not be alienated to other uses out of case of necessity Prov. 20.25 Gal. 3.15 Out of all which I think this conclusion ariseth that Tythes of England are due by Gods
will best be manifest by Gods reward In this life his blessings shall follow thee so that men shall say surely this man fears God though condemned by us for the Lord rewards him or else after this life And it reproves this vice so rife in all states whose own tongues must be the Trumpets of their own Praises but saith Solomon Let another mans mouth praise thee and not thine own Hast thou been bountifull to the poore Let their Lips bless thee and let thy works praise thee Prov. 31. and let it be thy desire to approve thy heart unto God to be upright Take heed of vainglorious ostentations they are the brand of hypocrisie A second property of an Hypocrite is this devoutest in pretence slenderest in performance Here they say they are tyred with bringing so heavy a sacrifice when alas So slender that they might blow it away read Isa 58. and the Pharisees Mat. 23. Emptiest Vessels sound loudest and the veriest Hypocrite pretends most devotion See this at this day in Church of Rome Vse none in pretence fuller none in truth emptier of sound devotion How many prayers have their Monks creep at midnight to their devotions to their Mass c. as if they were the devoutest men in the world And what are all their prayers but meer Lip-labour it being their rule that Prayers never so barbarous though without understanding are acceptable unto God And how many alas in the Church of God that would seem Pillars on whose shoulders the whole building of the Church rested indeed doing nothing either by Doctrine or life that tends to building like antique faces that ye shall see in Churches at the bottome of pillars that seem to bear all on their shoulders being nothing else indeed but the meer complements of building And amongst our people ignorant whose lips move faster in their private devotion Or whose prayers more idle and abominable Having neither knowledg of the Word to direct nor faith to assure them nor sence of wants to enflame their desires of obteining Well Beloved Let this ever be noted in a Child of God his performances most his pretences least and this the brand of an Hypocrite to pretend greatest and practice the least devotion If we take our common reading that varies from the originall Text though it be consonant to the Analogy of faith Two other notes of unsound people in the worship of God are here propounded 1. Wearisomness in the worship of God 2. Impatience and murmuring at divine impositions Wearisomness in the worship of God Observ A note of an unsound heart Amos 8.5 When will the new Moon be gone Reasons of this are 1. That their minds are setled on earthly things and they are their Treasure and thence it commeth that every thing is irkesome that deteyneth from them 2. Lack of love to the Majesty of God for surely to such as love God his Commandements are not grievous 1 Joh. 5.3 As it is said of Jacob that his seven years service seemed unto him a short time because he loved Rachel So c. 3. That they feele no sweetness in the service of God as Peter 1 Pet. 2.3 If they had ever tasted how sweet the Lord is they would long after the sincere milk of the Word Now see whether this note of an unsound heart shew it self in our People in hearing prayer c. See but the behaviour of carnall men At an idle Stage-play men can sit half days and nights at their Cards and Dice whole nights drudge after the world all their life long and never weary but when we come to a Sermon every minute beyond the houre seems tedious unto them their devotion spent and ever in Preaching and Prayer that is commended short and sweet Now this I dare say A man thus alwaies calling for shortness for that the service is wearisome gives evidence he never tasted of the sweetness of the Word of God A Child of God is of an indefatigable desire and unwearied endeavour Isa 58.13 They call the Sabbath a delight Psal 110.3 They came willingly at the days of assembling Psal 1.2 Their delight is in the Law of God and therein they meditate day and night And David again When shall I be satisfied with the pleasures of thine House Psal 42.2 And though it be true that upon the best of us sometimes such irkesomness creeps yet this I know is true it is bewailed of Gods Children and earnestly striven against by all means VER 14. But Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my name is dreadfull among the heathen HEre followeth the second part of the Chapter A Curse denounced wherein these Particulars 1. The Curse 2. The Reasons First From description of Hypocrites Secondly Of Gods Majesty In the description of the Hypocrite we see 1. His Title A Deceiver Machinator a plotter and deviser how to deceive to wit with shews of devotion Deceivers they are 1. Of God in intention dealing cunningly with him in his worship vowing many things in extremities performance none or slender 2. Of men It shall not be amiss a little to note how First one cunning they have that they may seem holy and devout they are commonly first and sharpest in censuring and condemning others Mat. 7. In the mean time dissolute in their own lives and the least moats they can espy in another their own beams in the mean time dissembled our Saviour carped at for conversing with sinners and oppressors themselves notorious for rapines and extreme oppression A cunning sleight and rife at this day among many That they Censoriously judg of others take liberty over-enough in their own lives Whereas true love covers 1 Pet. 4.8 and is compassionate Gal. 6.2 A second cunning they have in deceiving men withall is externall conformity to the parts of the Worship of God when as in private life none more negligent or careless then they If a man had seen the devotion of Pharisees in their Prayers would he not presently have said behold a devout man yet in private life who more abominable measure thy self then by private carriage But their worst deceit is That by all this they beguile their own souls as Jam 1.26 failing of all their intentions And voweth Their second property is that they are forward to vow the best in their extremities when Gods hand is upon them nothing too dear for him but when Gods hand is removed as if they repented their forwardness they serve him with the corrupt This ye may see in Pharaoh when Gods hand was upon him Moses and Aaron sent for sin confessed great mind to let Gods people go when Gods hand removed then to limit and distinguish they might but their children must stay then they might go but their Cattle must stay behind See we whether this be not in our people when
fear of death oppresseth them then how carefull will they be If God restore them to health then all but delusion as in Achab A little for ease health restored no token of humiliation or repentance So in spirituall extremities whilest conscience affrights all the world for a conscience yet presently their old By as taken unto Generall vow made in Baptisme broken Now Beloved Let us beware of this mark and brand of Hypocrisie and what we vow let us make conscience to performe it is ill dallying with the Lord Let me add the Curse as a reason to press it Curse outward Eccl. 5.4 5. Inward in hardness of heart as we see in common practice their last end worse than their beginning And here I may take occasion to treat shortly of the Doctrine of Vows A Vow is a solemn What a Vow is and holy promise made unto God deliberately and with advisement whereby we bind our selves to do or omit something that we know is acceptable unto him I call it first A promise next a solemn and religious promise to put difference betwixt promises made unto men Thirdly unto God because this a part of Invocation and Confession The matter of Vows things acceptable unto God Whether they may be made under the Gospell I take it yes perhaps not that necessity now that then was but yet lawfulness the same because 1. Helps of devotion when rightly understood 2. A common Vow made in Baptism renewed in the Lords Supper after the ordinance of God 3. As testimonies of thankfulness c. Yet indeed sundry Caveats there are herein to be observed let me touch the principall First Some concerne the matter of Vows In this matter are two things 1. Lawfulness 2. Possibility Lawfulness for when we vow things unlawfull we profane the name of God nor can this be acceptable unto God Against this condition sinned those Jews that had bound themselves with Vow and Oath not to eat till they had slain Paul and those vile wretches amongst the people of Rome that with solemn receiving of the Sacrament bind themselves to the murther of the Lords Annointed Such those of our people our Gallants especially that vow revenge and that Vow once made no means of appeasement thus Vows that should be bonds of obedience become obligations to rebellion and disobedience 2. Possibility of things in our power that we have ability by grace or other means to perform for what a dallying were this with the Lord and how presumptuous on our part to vow what we have not power to perform Thus sin Papists at this day in vowing continency in single life A thing out of compass of mans power except there be speciall grace given of God And Object whereas they say so are repentance new obedience but by grace possible Answer Grace is of two sorts Answ one necessary to Salvation such repentance this promised to all Gods Children upon their endeavours The other speciall and given to none but by speciall priviledge 1 Cor. 7.36 A second Caveat to be respected is the state of our Persons namely That they be sui juris Free men Reason is because otherwise there is a disjointing of Gods Ordinance and a robbing of men of that honour which God hath given them Therefore Num. 30. when a Child or wife hath vowed any thing without privity and consent of Superiours the Lord gave them power to abrogate it And therefore they in the Church of Rome that allow unto children authority to vow Monastical life without free consent of their Parents abominable A third thing to be regarded is the manner and grounds of vowing See Eccl. 5.2 Be not rash with thy mouth c. Deliberation in this case much to be regarded as first of the matter wherein Jephtah sinned Judg. 11. Secondly Whether we have assurance of strength and power to perform what we vow 1 Cor. 7.35 otherwise we make them snares unto us and unnecessary entanglements Thirdly Whether God call us thereto or no for then may we assure our selves of assistance in performance And this calling is gathered partly by necessity partly by assurance of ability Fourthly the end not merit but as helps to us in obedience So if a man shall find a Vow may be a bridle unto him for some excesse or a spurr to devotion lawfull not otherwise Fiftly That it be done seldome and sparingly otherwise Satan gets advantage and such wounds are grievous Sixthly That we be void of presumption and therefore good in all Vows to interpose that condition if God will if God permit Many through presumption have fallen to their more grievous wound as Peter c. Last thing is performance of Vows every where urged as Eccl. 5.4 Psal 116.18 Vovete reddite vow and pay unto the Lord Vovete is hortatorium yet reddite imperatorium wherein ancient Divines require three things 1. Haste to performance Eccl. 5.3 Defer not to pay it this in the common vow of Baptism violated 2. That it be full payment without diminution See Eccl. 5.5 I did not foresee what would betide as Ananias Act. 5. Pharaoh and our people 3. Discretion this the sin of Jephtah as Hierom saith he was in vovendo stultus In reddendo impius Folly he shewed in vowing for if it were generally understood then if a Dog or an Ass had met him he should have performed it again as foolish in performance For 1. The Law of God had provided redemption of some even lawfull Vows 2. Being so fondly vowed rashness was to be repented but the Vow not to be performed Votum duplex absolutum conditionatum Lastly About dispensation with Vows the quaere is whether dispensable or commutable Answer is when as lawfully made unto God cannot be dispensed withall but by the Lord himself for none can dispence with the Commandements of God Therefore Papists here taxed And let the Use of all this be thus much unto us Vse That what we have vowed unto God we make conscience to perform and so to perform as we have vowed Eccl. 5.5 Vows are of two sorts publique and solemn singular and private c. I would be Author to no man to be hasty in vowing seriously weighing humane frailty but if he have vowed let him make conscience to perform For I am a great King First in largeness of command 2. In power of administring as appears that he hath all Creatures at his command therefore styled Lord of Hosts His Kingdom is of power of grace of power over the very wicked seen in restrayining in over-ruling in destroying his Enemies Of grace in collecting in protecting in glorifying his Church The Use is Vse that we therefore serve him with reverence and fear Heb. 12.28 According to greatness reverence usually proportioned It is fearfull to fall into the hands of the living God My name is dreadfull among the heathen His name that is Himself Dreadfull that is terrible and withall reverend Terrible to the Wicked reverend to
of duty most negligent And parts of the Priests duty this way are 1. To teach 2. To exercise Discipline Therefore how well they discharge Ministeriall Offices that are the foremost in corrupting the sincere worship of God consider we Corruptions in Religion are of two sorts 1. In matter 2. In manner In matter when means of worship not prescribed are brought in by men as Mat. 159. How full of such Corruptions is the Church of Rome In manner when abuses in the worship of God are tolerated Secondly See here what we have to answer to that common objection of the people That we meddle where we need not when we oppose our felves to corruptions in Religion As to insist in one particular Profane abuse of the Sacrament the common saying is The unworthy Communicant shall himself smart for his profaneness True yet the Minister also For to him is this Commandement given to inhibit as much as in him lyeth all profaning of the Lords holy Ordinances Proceed we to the threatning Observ Wherein we may observe how the Lord in threatning of Judgment interposeth condition of obedience and repentance which if performed the streame of Gods judgments is stayed See Jer. 18.7 8 9 10. Vse 1 See then how true it is what the Lord professeth of himself Ezek. 33.11 That he delights not in the death of sinners but rather would they should convert and live that every mouth may be stopped And see whether ever the Lord was hasty before warning to execute judgment upon any people The old world had corrupted their waies before God yet not suddenly swept away but Noah a Preacher of righteousness given to warn them So in Sodom Lots example and admonitions So Hierusalem often would the Lord have gathered them with our selves the Lord hath thus dealt Then that we may avert and turn away the judgments of God from us See our duty of two branches Vse 2 1. To hear that is with attention and regard to mark what the Lord requireth of us 2. To lay it to heart And this duty hath in it two things First Due consideration of what the Lord enjoynes Secondly Resolution and care to put it into practice the other without this nothing Lastly To give glory to God by reforming abuses crept in upon us Beloved The Lord hath come near unto us in sundry judgments Pestilence hath long dwelt in our Land Famine and scarcity have been oft amongst us greater Judgments may be expected if these be neglected and yet who cares to heare Or hearing who considers Or considering who reforms So that just must needs be our destruction whensoever the Lord shall bring it upon us See the Judgments 1. Curse their blessings that is weaken their abundance 2. Corrupting their seed so taking away hope of recovery 3. Cast dung upon their faces that is extremity of vileness and contempt And the cause of all this corruptions in Religion Corruptions in Religion cause of most judgments of God Observ See Neh. 13.81 Did not your fathers thus and all this wrath is come upon us Jer. 44. Their Incense-burning to the Queen of Heaven true cause of Gods judgments Hag. 1. The people wonder at their Famine the Lord sets them down this one true cause and reason of it His house lay waste ver 9 10 Exod. 32. The Calf incenseth him See we then to what cause we may impute all those heavy Plagues Vse wherewith the Lord hath so long followed us surely no doubt this the main Neglect of Religion and of the worship of God in Princes Priests People And this let us all be assured of Never to have peace till abominations this way be removed from us And therefore let us all be admonished for our particulars here to begin Reformation at the worship that it may please him to turn away his fierce wrath that he hath determined to bring upon us many are the corruptions that are grown in upon us this way Resolve we every of us with Josuah cap. 24.15 As for me and my house we will serve the Lord. I will corrupt your seed So then God is he that is the inflicter of all judgments Observ From him come Famine Poverty Infamy c. Amos 3.6 No evill in the City but the Lord hath done it So Isa 45.7 Job 5.6 Affliction riseth not out of the dust Manichees then are here refuted who dream'd of a double Vse or twofold beginning one Authour of good things The other of evill For the understanding whereof know we That nothing is summum malum inflicting of pains a part of Justice and therefore hath in it some respect of goodness Again amongst our people Luck and Fortune carry away all But though in respect of us that know not second causes some events may be termed casuall yet in respect of God all things are determined not a sparrow falls to the ground without our father Mat. 10.30 Some stick in second Causes impute famine to drought c. But though it be true that judgments are many times executed by second causes yet so as that the first Cause orders all barrenness comes of drought but the Lord makes drought Hag. 1.11 I called for a drought c. Therefore Learn we to whom in all judgments to resort See Hos 6.1 To the Lord it is he who smites and he only must heale VER 4 5. And ye shall know that I have sent this Commandement unto you that my covenant might be in Levi saith the Lord of Hosts My covenant was with him of life and peace and I gave them to him for the fear wherewith he feared me and was afraid before my Name FOllow now the Reasons 1. From the speciall mercy of God bestowed upon them and their fore-fathers Gods Covenant was with them of life and peace Now Gods Covenant is of foure sorts 1. Generall made with all Creatures Gen. 9. 2. With the Church in generall 3. With the Church of the Elect. 4. With some particulars of some speciall graces of this last must this place be understood God having entred a Covenant with them especially to give them life and peace So then with Ministers especially hath the Lord made a Covenant of Peace binding himself especially Observ to be a mighty Protector and gracious rewarder of them And therefore ye shall see in evill times how the Lord hath given speciall charge of them Touch not mine Anointed and do my Prophets no harme hath made speciall promise of assistance and protection unto them Mat. 18. and we see sundry examples hereof as if ye read the whole Scriptures you shall not see any to whom more speciall deliverances vouchsafed than unto them See in Jeremy Elijah Peter c. God was their portion And this should be our incouragement unto whom the Dispensation of the word is committed Vse 1 couragiously to do our duties Jer. 1.18 It is true that of all men we are most subject to the hatred of the world as being those whom the