the Apostle hath Hebr. 11.6 is here more if not without faith then not without knowledge Now what servant or child is it that obeyes and doth service to his father or master and knowes it is not acceptable and yet if he be told what way he may take to have it accepted will not so in this if there be any desire to please him labor not so much to doe as how to doe or to know what you doe and this not onely by siting at Gamaliels feet and hearing the Ministers but by reading the Scriptures and word of God your selves diligently and painfully Col. 3.16 for the Apostle so perswades Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your selves in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts to the Lord not as Chrysost well saith that the word should be in you that is come as a stranger and stay for a night a season and gone againe but it must dwell in you and that not sparingly but copiously and abundantly Chrysost exhortation is not so necessary for these times and this audience to get them Bibles for they must have them in their hands and houses but to use their Bibles which most neglect Therefore as he de Lazaro Semper hortor hortari non desinam ut non hic tantum attendatis iis quae dicuntur verum etiam cum domi fueritis assiduè divinarū scripturarum lectioni vacetis Quod quidem iis qui privatim mecum ingressi sunt non desisto inculcare Chrysost Hom. 3. I againe and againe exhort you not only here to attend to the things that are spoken but when you are at home to read the Scriptures carefully which I use to presse upon them that are about me If this may prevaile a little more may that of Moses Deuter. 6.6 7 8. and that of Christ John 5.39 and the former of S. Paul But alas how may that complaint of Chrysostome be applyed Homil. 13. in John Quinostrūquaso repetit domi aliquid aut Christiana dignum opus aggreditur Quis Scripturarum sensus perscrutatur Nemo sane sed alveolos talos frequenter invenimus libros quam rarissimos Chrysost Who is it that when he comes home doth any thing worthy of a Christian who is it that seekes the meaning of the Scripture None at all we may ordinarily finde you at Tables or Dice but very seldome at your Bibles Doth not he describe many of our Christians and their familes and so that being without knowledge all they doe is unacceptable Let us labor then for this knowledge and be not Idols in the Church who have eyes and see not so much knowledge is required as there is capablenesse and meanes And if yee offer the lame Lame sacrifices forbidden signified the dislike that God had of such service as was done by halfes in body and not in minde è contra in hypocrisie for fashion and custome and such like Dorct Lame service which is done to God is unacceptable unto him whether it be done with the body without the heart or pretended to be done with the heart when the body goes another way when it is hypocriticall and dissembling or by parting or sharing with God it is abominable and not acceptable unto him therefore rejected he the lame sacrifices the ceremony leads to this substance the shaddow to this body 1 Kings 18.21 And Eliah came unto all the people and said how long halt yee between two opinions If the Lord be God follow him but if Baal be hee then goe after him And the people answered him not a word This God complained of Isaiah 29.13 Jer. 12.2 Ezek. 33.31 Act. 4.36 with 5.1 2. Math. 6.2 5. Reas 1 Because all and the whole is his both body and soule by his three-fold right of creation redemption and preservation or gubernation therefore he will have all or nothing can be accepted of him Reas 2 Because this is to make a false God of him for it is a position full of truth that a true God as hee will not be worshipped with fained and counterfeit worship so not with partiall worship but he will have all or none whereas false gods will be content so they may have but a share But the true God is like the true Mother 1 King 3.26 will not have it divided Vse 1 This condemneth all presenting of the body before an Idoll or in Idols service under pretence of keeping the heart to God whether it be done by feare fancy or for profit and gaine This is to offer up a lame sacrifice to God such as he abhorres it is without any president or precept in the Scriptures nay the Commandements precepts lawes admonitions judgments of the Law and Prophets of the Old and new Testament are all against it commanding to fly Idols and Idolatry The companions of Daniel chose rather to bee cast into the fiery fornace then to bow to the Kings Idol The mother in the Maccabees and her children embraced death rather then they would eate swines flesh contrary to the law of God Infinite are the Martyrs of all times who have couragiously embraced death before they would doe any such thing who had been all very unwise and fooles if this would have served and God would have accepted such lame sacrifice Object But for all this a man may goe to masse and such superstitions may he not Answ No more to the one then to the other for this is the greatest Idol in the world and for it more abominable Idolaters are the Papists then any other for never any worshipped the thing it selfe as they doe the breaden God and the crosse but they worshipped God at it and in it as their old distinction hath been Object But we goe to make us abhorre it when we see their follie and vanity Answ This were as if a man should goe into a harlots house or stews under pretence to see and to abhorre whom shall he make beleeve that is his end if it were apparent yet what madnesse were it for a man to lay himselfe open to bee taken with such a danger He presumes of his strength nay he provokes God to take his strength from him and to let him fall into it as in Peter This is not the way to abhorre it But as he that would abhorre uncleanenesse or drunkennesse must not take that course to go to stewes or to frequent tavernes for that is to make him more in love with them but must labor for a chaste and sober heart and that will make him abhorre it so here for a religious and holy heart for it is not the seeing of evill that makes men abhorre it but the seeing of good If men labor for true grace they shall easily abhore sinne and in this as in all others evill must not be done that good may come Nay though never so much good would ensue yet when God
they cannot thus be taken Others with more generall consent on all sides take them in the future tense or time to come that the time should come when the Lord should translate his worship from the Jewes to the Gentiles and then should they bring holy offerings And this is after the comming of Christ who should take away the Ceremonies and abrogate the forme of the Jewish worship and bring in pure and spirituall sacrifices Now by this is noted the place that is through all the whole world Psal 113.3 The Lords Name is praised from the rising of the Sunne unto the going downe of the same Not that it should be at one time in all places of the world for that never was norshall be but as among the Jewes so in the whole world before Christs comming the greater part of them were wicked Idolaters and prophane men Isaiah 17.6 and 6.13 but successively now in one place now in another it shall be spoken and preached in all the parts of the world before Christs second comming Matth. 26.13 Psal 2.8 Aske of me and I shall give thee the Heathen for thine inheritance and the ends of the earth for thy possession My name shall be great Here is the ground of Gods worship The Name of God signifying diverse things in this place may be taken either for himselfe as a mans name is put for his person Acts 2.21 or for his excellency majesty and glory as Name for fame Exod. 34.5 6. Phil. 2.9 Gen. 11.4 Is great Not that God is great or lesse Magnum parvum sunt ex iis quae sunt ad aliquid Aristot but shewed or declared or acknowledged to be great as the word sanctified is used Math. 6.9 and the word justified Math. 11.19 Jam. 2.21 Among the Gentiles The persons by condition Gentiles or Nations taken sometime generally for a company of People consisting of many families gathered together Isaiah 1.4 Ioh. 11.52 Secondly more particularly for all people besides the Iewes all Infidels Gods people being taken from among them only Isaiah 49.6 And so it is amongst those who were not Gods people before amongst them whom the Iewes accounted fooles and did extreamely hate spoken as it were to provoke them to make more care of the worship of God according to the denouncing Deuter. 32.21 And in every place incense shal be offered unto me The matter of this offering or worship is first said to be incense by which is understood prayer invocation and thanksgiving as Psal 141.2 Let my Prayer be directed in thy sight as incense and the lifting up of my hands as an evening sacrifice Revel 5.8 Secondly It is said to be an oblation or offering by which is not understood the Leviticall offering abrogated by Christ neither the sacrifice of Christ upon the crosse which none can offer but he and which only was to be performed and offered upon the crosse before the gate of Jerusalem nor the sacrifice of the Masse as shall after appeare but by this is understood a mans selfe every faithfull man with all that he hath for every one of Gods ought both to consecrate himselfe to the spirituall worship of God and as it were sacrifice himselfe and also offer up the sacrifice of prayer and praise and of repenting justice almes and other things pleasing to God Rom. 13.1 1 Pet. 2.5 Heb. 13.15 16. Psal 4.6 and 5.19 And of this Irenaeus Tertullian and diverse other understand this place Pure not simply without spot Isaiah 64.6 but as the Church is called holy and without spot Cant. 6.9 first in regard the person offering it is in Christ and as his person hath his obedience and righteousnesse applyed and imputed to it so his obedience hath Christ to cover the wants of it Heb. 13.15 1 Pet. 2.5 Secondly In regard of inward sanctification the ground of it the party being regenarate by the worke of his spirit and so every action in him part holy and good and well pleasing to God as comming and proceeding from his Spirit though having a taste and sent of our infirmities as water passing by a Pipe or Chanell Rom. 8.26 and 15.16 Acts. 15.9 This though a threatning yet is according to that Deuter. 32.21 and so a kind of provocation to the Israelites provoking them from the example of the Gentiles with a holy emulation in piety and the worship of God The Iewes embraced not sincerely the worship of God but putting it as it were from them the Gentiles received it Doctrine When one Church maketh not account of the truth and worship of God or doth reject it another shall embrace it From the rising of the Sunne unto the going down of the same The Lord though he had shewed much mercy and goodnesse upon the Jewes he is not emptyed by it but hath the like in store for others the Gentiles Doctr. The Lord is marvelous rich in mercy and liberall in giving his goodnesse to the sonnes of men neither weary in giving nor ever wasted with giving manifest from this example and Iam. 1.5 If any of you lack wisdome let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him Rom. 10.12 for there is no difference betweene the Jew and the Grecian for he that is Lord over all is rich unto all that call upon him he gives at all times Luke 22.12 his ability is great Ephe. 3.20 the effects prove it giving more then they aske to to Abraham for one sonne desired he gave a seed as the starres in the heavens To Isaac Gen. 25.21 22. to Jaacob Gen. 48.11 To Solomon Kings 3.11 Vberior est gloria quam precatio Ambrose in loc Reas 1 Because he is creator and Lord of all and by creation they are his sonnes he their father Therefore as a father he will provide for all his their portions as Abraham did Gen. 25.6 yea and such is his care that he cannot endure their want Now they are in themselves continually wanting though he give one thing they have need of another as a ship and a net that must still bee mending Reas 2 Because it is agreeable to his magnificency and greatnesse to deale thus liberally as it is agreeable and becommeth a Prince to deale according to his magnificence and greatnesse Reas 3 Because it might be manifest the things they receive come to them not for their deserts or the merit of their prayers or any things else but of his love and mercy when he dealeth so bountifully Vse 1 Prayers are not meritorious Iam. 1.5 Vse 2 If any want he himself is cause of it Ibidem to all men Vse 3 An encouragement to aske Vse 4 To learne to be liberall and not weary of well doing Gallat 6.9.10 From sunne rising to the sun setting in all places and nations is the worship and word of God propagated Doctrine The Church under the times of the Gospell and since Christ is not as it hath been
may see the truth and patience and piety of our most holy predecessors and when wee see them to provoke our selves to imitate them and to uphold our selves in right paths by them Heb. 12.1 But yee are gone out of the way They had erred from the truth and good wayes of their predecessors Doctrine The Rulers Governours and Ministers of the Church may erre both in matter of doctrine and of Gods worship Let us look into the booke of God and we shall finde this true not in some one or two but in the greatest part of them yea all for ought we know First these things were fore-told for though the people bragged Jer. 18.18 The Law should not perish from the Priest nor counsell from the wise God threatned the farre contrary Ezek. 7.26 and Micha 3.6 That the Sunne should go downe over the Priest And see the event of this Isa 56.10 Zephan 3.4 Jerem. 6.13 and 23.13 But this was in Israel onely yea see it in Judah Jerem 23.14.16 and not in Prophets onely but Priests 2 Chron. 36.14 Reason 1 Because their knowledge be it never so great is but in part and imperfect 1 Cor. 13.9 Now they who are ignorant in part Vulgare illud maxima pars eorum quae scimus minima pars eorum quae ignoramus may erre in some things Ignorantia erroris matter Bernard ad Cant. nisi ignorando errare non potest August Enchirid. Seeing all men are in part ignorant then they may erre yea the Priest Heb. 5.2 Reason 2 Because they are but in part sanctified and every man hath some part of the old man in him as Saint Paul 2 Cor. 11.5 who had gone as farre as any other confesseth of himselfe Philip. 3.12.13 Rom. 7.17.24 Therefore may they in part strive against their owne judgement and be drawne by temptation to defend errour Sometime against their owne conscience for though errour in judgement arise ever of ignorance yet errour in act as in teaching in defending and maintaining of error is joyned often with knowledge and ariseth not out of ignorance but want of grace and sanctification Reason 3 Because the promise of incessant assistance and infallible guidance was never made to any but to the Apostles because they were to plant Churches where there never had any been before and to establish a new forme of Church government and worship of God never used or heard of before therefore to them John 14.26 and 16.13 which was not a perfect and absolute illumination which the Apostle professeth he had not 1 Cor. 13.9 but an infallible suggestion of things as occasion required Which is understood not of things that were expedient for them to know as Christians nor as teachers which they had already but as Apostles 1. To be planters of new Churchs and new government Now that this was promised to them onely I prove for it is added he will shew you the things to come a priviledge that no Pope or Patriarch ever durst challenge and if not this will passe by vertue of that promise why the other when they are both in one and the same promise therefore it was to them alone yea not so much as the extraordinary Prophets of the old Testament had it either promised or performed as Greg. super 1 Reg. 3.8 observeth for they had not the Spirit extraordinarily alwayes infallibly guiding them save when they came with some speciall message from God which is manifest by the errour of Nathan when he was out of his message 2 Sam. 7.3 And of him that was deluded by the false Prophet after he had done his message to Ieroboam and made to transgresse the commandment of the Lord 1 King 13.2.18 and 19. which he would not have done if he had not been deceived for before he would not do it for all the Kings offer vers 7.8 and in Jer. cap. 42.4.7 Vse This serves to confute the doctrine of Popery who hold that the Church cannot erre nor a Councell which is the representative Church but they have brought it to a narrower scantling for the question is wholly about one for whatsoever they talke of Church or Councels it commeth in conclusion all home to the Pope he it is alone that cannot erre For the Church they grant that any particular Church in the world may erre save the Church of Rome that too if the Pope should translate his Sea from Rome as Peter did from Antioch thither Bell. de Pont. Rom. 4.4 For Councels that a generall Councel may erre if the Pope do not confirme it Ibid. 4.3 And è contra Idem de Conc. author 2.2.5 But if all be true that we have shewed he may erre But Bellar. de Pontif. Rom. 4.3 proveth he cannot for Luke 22.32 I have prayed for thee that thy faith faile not and so for the Pope and so he cannot erre It is answered First that by faith is not heere meant an historicall faith but a justifying faith not a generall faith but a particular nor that by which we beleeve God but in God which fails not by errour so it be not fundamentall for so should we condemne all who ever have lived But when a man doth fall wholly from grace and ceaseth to be a member of Christ And that it is so appeares out of the drift and scope of our Saviour Christ for his drift was to arme and protect Peter against that triall and temptation that he then foretold him of not against errour in teaching the Church but against Apostasie in time of triall Therefore saith Theophilact in Lucam he sheweth him the particular temptation for our Saviour would not arme there where he was not to be hurt where there was no danger not put an helmet upon the head when the heart and breast was to be strucken And thus much Bellarmine confesseth when he makes Peters fall to be a matter of fact to cast utterly off his former profession and not of faith and therefore it was perseverance in the habit of justifying faith not infallibility in the matter of historicall faith that Christ prayed for which so differs that a man may have the one that is justifying faith and yet hold an errour not fundamentall to the death as Bellarmine contends for the Fathers divers of them And the other that is a right beliefe of the generall points of religion and yet not have justifying faith nor saving and sanctifying grace as Bellarmine contendeth the Pope cannot erre and yet confesseth he may want saving grace Secondly it is answered that that he prayed for here was a thing not proper to Peter but common to all the Apostles yea all the elect and if the gift and grace be common to all and conceived Joh. 17.9.10.20 by the same person in effect the same for all upon which ground the ancient Fathers apply this place to all the Apostles yea to all the elect and if to all then helps it them but a little The second proofe he cannot
or corrupted they will not forbeare such marriages though they joyn themselves to the daughters of a strange God at the best but the daughters of men never seasoned nor yet inclinable to the truth and true worship In the law he that would not marry his deceased brothers wife but another manifested that he never intended to raise up seede to his brother So in this He or she that matcheth not with the daughters of God shew they never intend this Againe in the use of marriages many men and women though they desire some children not many and those they have they may happily give them civill breeding and education and bring them up in knowledge of humane things arts and sciences and such like but no instruction of religion That which S. August complaines of to God as touching his father may many justly complaine of their parents Non satageret idem pater qualis crescerem tibi aut quam castus dummodo essem disertus So they have little care for piety and religion to informe them and instruct them that way but that they might as he saith Confess 2. 2. 3. ut discerem sermonem facere quam optimum persuadere dictione To be either an eloquent Divine or an absolute Lawyer or a fortunate Merchant or such like Vse 2 That seeing there are three speciall ends of marriage Procreation of children and increase of the Church Secondly helps and comforts of this life Thirdly a remedy against incontinency though all must be aimed at yet principally this The other a man may well have and have a lawfull marriage but without this it can be nothing so holy a marriage seeing it wanteth the principall and the most holiest end which was the end of it even in mans innocency when he was without sinne Therefore ought every one principally to aime at this and indeed to have it and therefore ought they to chuse so or give consent that this may follow not with those who have a false religion or no religon because it hardly will be that the Church should be increased by them for children will ever follow the worse part though it be the weaker for a little strength drawes downward it must be a great strength that must pull upward Corruption is downeward and with the tyde Religion is upward and against it And having a fit match children ought to be desired of them and to account it their honour Psal 128.3 Not for cost or paines avoid it or feare it and having them to give all care and diligence for their education to bring them up in the feare and instruction of the Lord to instruct them in knowledge of God and his true worship and to edifie them by example For parentum exempla docere possunt magis quam vox St. Hierom. That when they are gone they may praise them as Augustine did his mother Majore solicitudine me parturiebat spiritu quam carne pepererat Confess 5. 9. Their care was more to bring them up religiously then their paines was to bring them into the world they loved their soules better then their bodies and they desired more that they might be Gods sons and daughters then theirs by which they shall increase their glory for they who beget many to righteousnesse shall shine as the starres for ever Dan. 12.3 And they who shall increase Gods Church here he shall increase their glory as they his worship Vse 3 Then are not they bound who have the gift of continency not to marry for though marriage be a remedy yet is it not onely nor principally for both this is an end and more principall They who can preserve their chastity in virginity may desire it but not absolutely but in respect of some troubles and incumbrances which for the most part accompany marriage yet they may marry for this end which is the more excellent I doe not say they are bound to marry for this end because marriage is of those things which are indifferent as Bernard speakes of virginity It is not commanded but advised and onely they who cannot containe are commanded to marry yet as there is more necessity in marrying for that end so there is more religion in this end In that a man principally respects himselfe in this God the increase of the Church and the inlarging of the kingdome of Christ that which Saint Augustine speaketh de bono conjugali Cap. 15. may be applyed here Iustus quandò cupit dissolvi esse cum Christo tamen sumit alimentum non cupiditate vivendi sed officio consulendi ut maneat quod necessarium est propter alios Sic misteri foeminis in re nupti arum officiosum fuit sanctis non libidinosum Quid enim sit cibus ad salutem hominis hoc est concubitus ad salutem humani generis And so specially for the Church and increase of Gods Kingdome for though he can make children of stones yet hath he ordained this meanes Therefore little reason and lesse religion hath the Church of Rome to preferre virginity before holy marriage for besides that may be said to them it were better they would approve virginity by their deeds then praise it by their words And as Hierom ad furiam why doth the tongue sound out chastity and the whole body shew forth uncleannesse Or as Epiphanius of the Origenists You refuse marriage but not lust It is not holinesse but hypocrisie that is in honour amongst you Besides this virginity is never save onely in some respect better then marriage but marriage is oftentimes absolutely better then virginity and by no reason more then this because this may increase the Church and bring forth sonnes and daughters to God not that Neither is it against this that some object that Christ saith That after this life there is no marrying at all and that 1 Cor. 7.38 He that giveth her to marriage doth well but he that giveth her not to marriage doth better For the first it is not against us seeing we speake of the state of this life onely after which as there shall be no marriages so no vowes of virginity And as for S. Paul Better with him is as much as fit or more commodious For if it were simply better it were never lawfull to do otherwise which he alloweth Therefore he thus spake not for the nature of the thing but in respect of circumstances as you may see verse 26.28.32.35 Finally if virginity be the more holy why have they made marriage a sacrament rather then it Sure if it were more holy it should rather be a sacrament then marriage Therefore keep your selves in your spirit The dehortation of the Prophet from this vice and the better that they may doe it and not transgresse he perswades them to labour for sober mindes and chaste affections from thence riseth this sinning against their wives which would easily be avoided if their mindes were sober and chaste Doctrine The way for a man to
nothing too much for them so much the Prophet insinuates here and as much is manifest Ezek. 16.16.17.18.19 And thou didst take thy garments deckedst thine high places with divers colours plaiedst the harlot thereupon the like thing shall not come neither hath any done so thou hast also taken thy faire Iewels made of my gold and of my silver which I had given thee and madest to thy selfe images of men and diddest commit whoredome with them And tookest thy broidered garment and coveredst them and thou hast set mine oile and my perfume before them My meat also which I gave thee and fine flower oile and honey wherewith I fed thee thou hast even set it before them for a sweet savour Thus it was saith the Lord God Exod. 32.3 They brake off and gave away their golden ear rings to make an Idoll 2. Kings 16.3 and 17.17 They bestowed their children on Idols Judg. 17.3 The mother of Micha gave 200. shekels of silver to the founder to make a graven and molten Image Reason 1 Because this is a voluntary and free service of their own heads and inventions now we see in all things men spend more freely and more liberally upon their owne inventions then upon those things which they are tied unto Men bestow more upon their own children Reason 2 Because Idolatry an superstition is naturall and sencible agreeable to nature and sense and so more pleasant and delightfull on things that are delightfull and pleasant men bestow more time more tendance and more goods Reason 3 Because Idolatry is accounted adultery and Idol a harlot an Idolater an Adulterer passim in Scripturis Now as one saith non minor suspitionis quam libidinis impetus ad rapiendos homines Men are as mad upon an Idol as upon a harlot and as they will spend all to satisfie their lust so to follow their superstition Vse 1 This may serve to reject and justly the suite of our Papists for favour and forbearance upon this ground because of the great cost which their ancestors they say have bestowed upon this land in building of Schooles Colledges and Hospitalls and endowed them with rich possessions D Bishop prefat they must first presuppose and indeed prove that it is the truth which they professe and that theirs is the true religion else may any idolater in the world make the same reason for himselfe and so may an adulterer plead for favour because he hath been at such cost charges with his harlot and endowed her and hers with such great riches but if not the one why the other why might not the Canaanites by the same reason have pleaded for favour from the Israelites Deuter. 6.10.11 Yet it was not any motive to bring favour unto them nay for all that they were commanded to destroy them And can the Church have a better guide and Christian common-wealthes a better example But it may be that they suppose that this should prove that their superstition is true religion because they thus decked it bestowed infinite cost otherwise upon it By the same reason may any idolater in the world plead that it is the truth and the true worship of God seeing their bounty towards their false Gods hath beene equall in most things and superiour in divers to this of theirs yea by this reason might many a harlot plead against the lawfull and just wife that she was not so but her self because she lives in the house is maintained daintily gorgeously when the other is excluded and shut out in poverty and misery but if not this why that but in all this I grant them but that which may easily be proved to the contrary that our ancestors in the first institution of these things did not intend the Popish faith and religion Vse 2 Then is it not to be wondred at if we see the great liberality of our superstitious Papists towards their superstitions and idolatry for it hath beene so with all idolaters whatsoever and no reason but it should be so with this which is more naturall and fitting the humours and corruption of nature then any other superstition in the world And as some say of Manna that it fitted and was tastfull to every pallate according to the humour of it so may we more certainely say of this as hath beene divers times shewed that it is fitting to the ambitious covetous voluptuous licentious and every one of what affection soever is it any marvaile then though men be marveilous liberall when as every man that hath it cares not what he bestowes upon his humour besides their doctrine of merits hath brought them in no small gaine specially from men who lie a dying who to inrich them though they laboured all their life to inrich their wife and children yet care not how poore they leave them then because they are so taught that by such meanes they may redeeme their soule and satisfie for many things they else might suffer what will not a man give to save his life when he is upon the gallowes more in this Yet ye have spoyled me Their fact and offence in the relation and comparison which standes thus they that is idolaters will not spoyle but they will cleave fast unto their Gods and be very devout yet ye have not done so to me Doctrine Idolaters often cleave faster and are more devout to their Idols and their worship then they who professe the truth cleave or are devoted to the Lord. Vse It should teach us in that to imitate them lest they rise up in judgement and condemne us Let it be our resolution as it is in Mic. 4.5 For all people will walke every one in the name of his God and we will walke in the name of the Lord our God for ever and ever Have ye Upon whom I have bestowed many and great things yet have ye spoiled me and so makes their sinne the greater Doctr. They who have received more from God then others if they contemne and injure him and take from him his due or any such like they offend more then the rest vide Cap. 1.12 but ye have polluted it Spoiled me They tooke away and with-held the maintainance of his Ministers who were the instruments and meanes of his worship therefore he accounts himselfe to be injured and spoiled Hence a generall doctrine Doctr. The injury contempt and abuse committed against the meanes of Gods worship is held to be done against God himselfe Thus God takes this done to his Ministers vide cap. 1.7 The table of the Lord is not to be regarded In tithes and offerings This is that wherein they had offended and God complaines he was spoiled because the portion of their goods which was due to him they had kept from his house and Ministers Doctrine It is a sacrilegious and impious thing for men to with-hold or withdraw the maintenance of the Ministers So much the Prophet affirmeth here so much all those places prove which command such
6.3 And when they threatned any to come they ever produced and alleadged their sins Reason 1 Because being ignorant and blind men without the Law and knowledge of it their sin is dead as Paul Rom. 7.8 they seem to be living Peccatum mortuum quod non agnosceretur Chrysost And so it doth not accuse them which makes them not accuse themselves but God rather Reason 2 Because if by the preaching of the Minister when he shall Isaiah 58.1 lift up his voice like a trumpet and tell the people of their sins and by the comming of the Law Rom. 7.9 They find themselves to be dead yet they love their sinnes so dearly that they are very loth to part with them now if they should once confesse it and accuse themselves either they must part with it or else looke that Gods hand should be more sharply upon them Vse 1 This may direct men in their judgement both themselves and others when the hand and judgement is upon them to discerne so far as such a thing can manifest a mans condition whether Gods or no or but hypocrites and wicked carnall men they are pressed with Gods hand his rod is upon their back do they ingeniously and freely confesse their sinnes and accuse themselves and give glory unto God as bringing that justly upon them and not only so but confessing that it is his mercy that they are not consumed As Lamen 3.22 their sinnes deserve so much more then they feele or beare It is a good probable note that they are Gods not certaine because men may doe it in hypocrisie being wrung from them by their extremities and do it in some sinister respect as did Iudas and Pharaoh But on the contrary do men justifie themselves or extenuate their sinnes I say not only to men or to an enemy when it may be lawfull for a man to stand on his integrity and ever to cover his infirmities but to God to his Ministers as these here And as many men lie sicke and for ought they know upon their death beds and the Minister shall presse them with their former lives and their sinfulnesse and not their friends only seek to lessen them and speake of their orderly and good cariage and shew themselves to be discontented they should be disquieted with any such thing it is a very fearfull thing being a signe that in themselves they justifie themselves and thinke God deals but hardly with them and they have deserved no such thing but to these we may say as Christ to the Pharisees Luke 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Vse 2 This may let us see the necessity of the word of God as at all times so especially in time of affliction and judgements when men in their hypocrisie are naturally prone to justifie themselves because their sinne is dead and their conscience laid asleep But when the Law commeth it is quickned Rom. 7.9 Yea and not onely made living but strengthened 1. Cor. 15.56 So that it not only accuseth him in his conscience but presseth him amaine to accuse himself before Gods judgement seat whereas without it they will be so far from humbling themselves that they still will justifie themselves till they be consumed as drosse in the fire and with their drosse their sinne Therefore was it not for nothing that it was said Psal 94.12 Blessed is the man whom thou chastisest O Lord and teachest him in thy Law Because of verse 13. They shall escape when the other who want it shall perish And so the best time for Ministers to worke and the best opportunity is when the affliction is upon them Job 33.16 Then he openeth the eares of men even by their corrections which he hath sealed and they being as mettall heated and softened the hammer will best worke upon them and then may they be best bended and applied to good VERS XV. Therefore we count the proud blessed even they that work wickednesse are set up and they that tempt God yea they are delivered THerefore we accounted the proud blessed These had denied the providence of God and his government of the world by the small profit that came to such as had care to keepe his commandments and walke in his waies now they assay to deny it by the prosperity of such as transgresse and contemne him yea by this they would not onely disgrace piety but prefer iniquity before it For now they make the study and indeavour in impiety to be honest and profitable when of piety it was unfruitfull for the one neither brought honour nor profit to them who imbraced it the other brought both Therefore we account As some and now we or we also i. out of our owne experience we who have been diligent in our duties forward in piety followers of modesty imbracers of temperance and al other vertues have only got this by it that we cannot without envie speak of the happinesse and prosperity of those who have taken a cleane contrary course for our obedience piety and humility hath made us but base and contemptible in the eies of men whereas others by their pride and arrogancy have gotten a name and renowne unto themselves Even they that work wickednesse are set up or are built up The meaning is they are increased in wealth and abundance They who had nothing while they lived in upright and just courses and could get nothing by plaine and honest dealing now that they are growne corrupt and fallen into wicked lewd courses and used cunning and deceit they have gained unspeakable wealth and from nothing are so risen that they are equall to any in wealth and dignity for this sense is by the phrase of the Scripture to be built up Psal 127.1 And they who tempt God they are delivered Not onely they who injure and oppresse men and commit wickednesse by fraud and deceit and such like but they who contemne God also are happy such as set light by his power and judgements and of set purpose committed and undertooke heinous sinnes to trie whether he was so just and severe a Judge and revenger as he was accounted to be and yet for all this boldnesse and contempt we see they go free without any punishment which if God were such a one as he is accounted a severe Judge and revenger of the injuries against men and indignities against himselfe he ought not to have overpast but to have shewed it in this And thus these wicked men thinke they have sufficiently proved that God hath not a care of the things done upon the earth Their second ground on which they deny Gods providence is the prosperity of the wicked or making him to love them Vide doctr 2. in verse ult C. 2. They that work wickednesse are set up Many wicked men prosper and increase in the world these men speak so
here out of their observation as a truth though it be evilly applied and used against God as Iobs friends wrested many generall things against him which were true in the generall but corrupted in the application Doctrine Oftentimes it falls out that wicked men do increase and grow great in the world by their wicked means and impious crafts which is not true onely because these have said it but that it is so shewed us by others Psal 73.12 Loe these are the wicked yet prosper they alway and increase in riches Job 21.7 Wherefore do the wicked wax old and grow in wealth Jer. 12.1.2 O Lord if I dispute with thee thou art righteous yet let me talke with thee of thy judgements Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Thou hast planted them and they have taken roote they grow and bring forth fruit Thou art neer in their mouth and far from their reines Psal 17.14 Men of this world who have their portion in this life whose bellies thou fillest with thine hid treasure their children have enough and leave the rest of their substance for their children Reason 1 Because God doth use them to punish and correct his * Vtitur in salutem suorum irrationali insensibili c. Bern. de gr lib. arbit for the good safety of his people he useth the irrationall and insensible creature as a labouring beast or an instrument which when the worke is done is of no further use he useth the reasonable creature but ill affected as his rod of correction which when his son is beaten he throwes into the fire as an unprofitable twig and he useth good Angels and men as coadjutors and fellow souldiers whom when the victory is had he liberally rewards Now for this every one must have their proportionable strength and power and so the wicked therefore they grow Reason 2 Because by it many are and may be tried who live in the Church who not prospering by their piety and profession because of their hypocrisie in it when they see the prosperity of the wicked and see the afflictions and poverty of the Church will leave and forsake the society of it and joining themselves to the other accounting it to be the better Psal 73.10 And so they shew themselves and hereto I apply that Prov. 28.12 When the wicked come the man is tried Reason 3 Because his judgements and justice might be more eminent and perspicuous when he shall cast them downe that are aloft and were in the eies of men for their greatnesse and riches and glory For as in States though a thousand petty theeves be hanged yet nothing such notice is taken of the justice of the State as when one great offendor of some great note and eminence is executed and hath the censure of the law executed against him Vse 1 Do they not then deceive us or go about to doe it when they would perswade us there is the truth and there is piety in that company and society where is plenty and abundance and for that perswade us to turne in thither because waters in a full cup are wrung out unto us and separated from them many afflictions and many miseries and calamities as the Champions of the Church of Rome do with as good reason the people withstood Ieremie or would have perswaded him that the worship of the Queen of Heaven was rather the better then the worship of the King of Heaven and earth because they prospered for a while in outward things more in the one then the other Jer. 44.16.17 And so may any Idolaters perswade us Vse 2 To teach us not to wonder or be offended with the growing or increasing of the wicked specially if it come by wicked arts and impieties for it is no new thing nor strange to be wondered at nor much disadvantage to be offended with It is no new thing for all ages and places have their examples of it many Atheists Idolaters oppressors persecutors have grown to exceeding height of glory and outward eminency now as that which is hath been so that which hath been is no wonder to see it againe that men by flattery injustice oppression Idolatry and such like should be built up and build up their houses and families neither is there cause we should be offended for they build but to their destruction all shall be but a Babel As they say the Phenix builds her nest with hot spices neither is it our disadvantage that we should grieve though they be our rods for that were too childish to grieve to see willowes birch trees grow because rods are made of them when as it is not in them they hurt us but in our selves for if it were not our own sins they should not be our scourges as rods should never hurt children nor they find the smart of them that rebell not against their father and governours lesse should we so be offended that we should turne into them for that were as if a travailer should joine himselfe with a rout of theeves upon hope to keepe that he hath and incurre by that means the common justice of the land to lose all and life with it Vide August in Psal 91. Nullum mare tam profundum quam est Dei cogitatio ut mali floreant c. Consider that they must be scourges remember these are to trie forget not that they shall make his justice more eminent That as the state carries some to execution by posternes and by-gates and others through the market place So God some to hel and destruction by poverty others by plenty some by basenesse others by honour in the meane time they know they stand but upon slippery places And they that tempt God yea they are delivered Such as live wickedly and contemptuously against him escape his judgements and often are delivered when others fall in them Doctrine It oftentimes fals out with wicked men such as live in the contempt of God and provoke him every day not to be of a long punished and to escape when others are smitten so with these and Job 21.9 Hos 4.14 Psal 81.12 Jer. 10.25 He praieth as thinking it too too long that they escaped So Ioab and Shimei escaped in the plague Reason 1 Because the Lord is very slow to wrath both to execute and to exercise his displeasure the reason that Ionah gave why he went not to Nineveh fearing God would spare when he had spoken and so call his word into question Jonah 4.2 Reason 2 Because their iniquities are not yet full nor they grown ripe for the harvest that God might thrust in the sickle of his wrath Gen. 15.16 Vse 1 Not to thinke it strange if we see wicked men prophane men contemners of God his word and worship go on and enjoy prosperity and peace and no evill happen to them like as to other men but they escape when they fall but thinke then
table of the Lord is contemptible or as the Geneva Not to bee regarded As if it were no matter what brought and layd upon it The table of the Lord So hee calls The Altar because the sacrifice is as it were a feast to the Lord and for the Priests And so the Altar is expressely called Ezek. 41.22 The Altar was three Cubits and hee said unto mee This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Table that is before the Lord And no doubt The Lords Table may also bee called an Altar in that harmelesse sense in which the fathers used it before Transubstantiation was hatched or thought of Ioh. Alsted Paratitla Theol. in verbo Propositionis mensa observes that the Greekes use both names but not or the same table They have two tables one upon which the Bread and Wine stands before the consecration which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Table and another to which the elements are carried from thence where they are also consecrated and that they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Seate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar But the fruitlesse Logomachy in this point which hath beene already hath beene but too much The table is put for the Altar a metaphor being like a Table the Lord being feasted at his Altar The Metaphor is cleare Esay 6 5.11 Yee are they that prepare a table for that troope 1 That make an Altar and sacrifice to good fortune as Mr. Selden interprets it in his learned booke De dis Syris Syntag. 1. cap. 1. pag. 4. Such is that of the Apostle when hee calleth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ara which wee have not a fit english word for but wee usually though unfitly call the Altar of Divells The Table of Devills 1 Cor. 10.21 Ye say The Table is contemptible The Lxx. here have the same word againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But t is in the Hebr as ours have rendred it Contemptible Either 1. They saw the Sacrificing to be despised sleighted through such long dis-use by reason of the 70 yeares Captivity they had not recovered the fervour of former time to be so frequently before the Lord or 2. They look't scornefully on the meane building and ornaments of the Temple for it did not answer the glory of the former house So Tarnovius or 3. Because the Iewes were newly returned and were yet but poore and could not bring such rich oblations therefore the Priests grew cold and carelesse in attending on the altar or 4. Because they saw what was brought consumed with fire they thought any thing good enough for the fire good enough to be burnt The truth is The low and cheape opinion of Gods worship hath ever made a greater waste upon religion than an over-high and there is lesse danger though there be danger in superstition then in profanenesse Hence it was that the piety of ancient Christian times was so much in their reverent demeanour in Gods house though otherwise their devotion had much faeculentie and drosse ad mixt Among the many Canons to this purpose of other Churches and our owne every where obvious I cannot but here insert that every devout one which fell into my observation at the time of the collecting of these notes which Sir Hen. Spelman hath imparted to the world out of Bennet Colledge manuscript Non de bere ad ecclesiam c. We ordaine That men come not to the Church for any other cause then to praise God and to doe him service But Contendings a Pleadings and matters of arbitrement Tumults and Vaine talkings and all other like actions let them by no meanes be suffered in that holy place For there where Gods Name is called upon and Sacrifice offered unto God and where no doubt the Angels are frequent it is dangerous to doe or say any such thing as agrees not to that holy place For if the Lord cast those out of the Temple which bought or sold such victimes as were to be offered to himselfe â— how much more offended will he cast out them who pollute that place set apart for divine worship with vaine leasings mirthes and such like toâ—â—â— The place is Inter Capitula incertae editionis Cap. 10. In Concil Pam. brit pag. 591. Where you shall finde it both after the Latine and the Saxon Copy A devout Canon of that ancient but well nigh most corrupt age since Christ if it were made as Sr. H. Spelm. seemes to guesse by his placing it about An. Dom. 1050. And indeed all ages of the Church have beene tender in this point but ours But what a diseased mind is it to finde fault with the serving of God with comlinesse and honor and that it will not bee indured that wee should bee splendid at our owne tables and sordid at Gods as Bellarmin also complained even in that overdoting and superstitious Church Bellarm. in Gemitu Columbae of some prelats that they would provide rich wines for their owne tables and cared not what Tap-lash was served at Gods An instance that wee may easilyer complaine of then have remedied at least in our Country parish Churches This profanenesse is argued to be 1. against Gods Law 2. against the rule of common honesty and comelinesse vers 8. Verse 8 First against Gods law And if yee offer the blind for sacrifice or to sacrifice Is it not evill And if yee offer the lame and sicke is it not evill thus also the Lxx. and the Chald and Tremell reade it by an interrogation But Vatablus with the Tigurine on which hee noted as Cornel. a lap proem in min. proph pag. 6. affirmes which I have not seene but onely those notes of his which being taken from his mouth by Bertinus who succeeded him in his professor-ship at Paris were set out together with the Vulgar and Pagnin's version by Rob. Stephens An 1556. which I note here onely by the way and once for all and Pagn and Montan the French the English of Geneva and Iohn Tarnov who here and usually followes Luther they reade it affirmatively When ye offer the blind c. It is not evill The autorised Engl. before our last and Piscat supply it when yee offer the blind yee say it is not evill That is It is well enough though it be blind or lame It is not evill in your opinion who rather then you would lose any gaine say Melius est Il quam nil It is Lucas Osianders rime upon this place not mine better that which is ill and bad then nothing at all But the sense is much clearer in the interrogative Is it not evill That is It is evill And so it is the first argument against their profanenesse See the particulars explicated in the commentary The second is that it is Secondly Against the rule of coÌ„mon honesty and comlines Offer it now unto thy governor or as the Geneva to thy Prince will hee bee pleased with it or as the Genev.