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 Indas 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 This may let us see the necessity of the word of God as at all times Vse 2 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 cares 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 obediencè 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 Oftentimes it falls out Doctrine 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 Because God doth use them to punish and correct his Reason 1 * Vtitur in salut em suorum irrationali insensibili c. Bern. degr 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
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 horter hortari non desinam ut non hic tantum attendat is iis quae dicuntur verum etiam cum domi fueritis assiduè divinaruÌ„ scriptur arum lectioni vacetis Quod quidem iis qui priv atim 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 QuinostruÌ„quaeso repetit domi aliquid out Coristiana dignum opus aggreditur Quis Scripturarum sensus perserutatur Nemo sane sed alveâ—los 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 capablenese 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 inhypocrisie for fashion and custome and such like Lame service which is done to God Dorct 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. Because all and the whole is his Reas 1 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 Because this is to make a false God of him Reas 2 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 This condemneth all presenting of the body before an Idoll Vse 1 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 eare 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 But for all this a man may goe to masse and such superstitions Object may he not No more to the one then to the other Answ 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 But we goe to make us abhorre it Object when we see their follie and vanity This were as if a man should goe into a harlots house or stews Answ 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 hath forbidden it when he dislikes it it must be avoyded This condemneth all prophane men who talke of serving God with
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 nor shall 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 signitying 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 When one Church maketh not account of the truth and worship of God or doth reject it another shall embrace it Doctrine 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 The Lord is marvelous rich in mercy and liberall in giving his goodnesse to the sonnes of men neither weary in giving Doctr. nor ever wasted with giving manifest from this example and I am 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 Because he is creator and Lord of all Reas 1 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 Because it is agreeable to his magnificency and greatnesse to deale thus liberally Reas 2 as it is agreeable and becommeth a Prince to deale according to his magnificence and greatnesse Because it might be manifest the things they receive come to them not for their deserts or the merit of their prayers Reas 3 or any things else but of his love and mercy when he dealeth so bountifully Vse 1 Prayers are not meritorious I am 1.5 Vse 2 If any want he himself is cause of it Ibidem to all men Vse 3 An encouragement to aske To learne to be liberall and not weary of well doing Vse 4 Gallat 6.9.10 From sunne rising to the sun setting in all places and nations is the worship and word of God propagated The Church under the times of the Gospell Doctrine and since Christ is not as it hath been limited to one Nation as to the Jewes Psal 147.19 20. Iohn 4.22 but those limits are plucked up and it is inlarged to all the Gentiles
his people Rev. 3.14 Doctrine VERS VIII But yee are gone out of the way yee have caused many to fall by the Law yee have broken the covenant of Levi saith the Lord of hosts BVt yee are gone out of the way Or Yee have departed from that way The second part of this dissimilitude followes now in this and the next verse which containes their degenerating and so their corruption vers 8. and the iteration of the judgement vers 9. And in the 8. verse there are three corruptions these Priests be chalenged withall wherein they are most unlike to the former Priests You are gone out of that way that is from the piety and faithfulnesse of those Priests who lived in the first age and with whom I made the covenant at first They neither swarved from that rule but you have forsaken and contemned my law and followed your owne devices and sought your selves and the establishing of your dignity more then my glory and have sought how to make a gaine to your selves of my worship You have done this who have the same place enjoy the same priviledges have the same portion of tythes and offerings they had Yee have caused many to fall by the Law The second difference and diffimilitude That whereas the former Priests by their care and diligence in their places recovered and caused many to returne from their sinnes and the breaches of the Law and to walk uprightly by it They on the contrary by their defect and want in teaching and their passing over their sinnes as if they saw them not that they might purchase grace and procure commoditie to themselves As also by their wicked example they were the cause of the fall of many that is that many have sinned and were not punished as the word sometime signifies By the Law is not meant as if they did so teach and temper the Law as sometime the Priests did in giving liberty by it to sinne as to hate their enemies to lust and covet so nothing were outwardly acted but that they caused many to stumble and go contrary to the Law Yee have broken the covenant of Levi. The third difference They kept my covenant and were faithfull and I performed whatsoever I promised to them but you have broken covenant gone cleane contrary to the agreement which passed betwixt me and your predecessours in whose loynes you were and who made the covenant for you and so by your iniquities have caused me not to performe to you peace plenty and prosperity with length of dayes From the generall I observe this Men Doctrine of what sort and condition soever they be ought to imitate and follow the vertue pietie and faith of their predecessours whether they were in place nature or age And on the contrary it is a great wickednesse and shame to degenerate from their pietie and vertue to be unlike unto them Therefore reproves our Prophet these Priests To this purpose is that Heb. 6.12 and 13.7 and 12.1 inferred upon the 11. and Jam. 5.11 Hence was the commendations of Iehosaphat 1 King 22.43 and of Iosiah 2 King 22.2 On the contrary it was reproved in Iehoram 2 Chron. 21.12 and in the Jewes Joh. 8.39 Because God hath therefore written these Reason 1 he hath written not that they should be knowne as matter of story to be made for delight or speech onely but for matter of life and conversation thereby teaching us what to do in others whose memory is new and fresh that God may have his end Because it will not profit them to have descended from Reason 2 or succeeded such for as he said of Nobility what profiteth it a channell or river flowing from a pure and wholesome spring if it be corrupt and defiled Nay it will the more condemne them as we may well gather from that Matth. 12.41.42 Then are they justly reproved Vse 1 who talk of doing as their forefathers have done being neither willing nor able to examine what they did good or evill but is all one to them so they did it before them Such as our ignorant Papists be who imitate not the faith but the infidelity and errours of their fathers not their vertues and pietie but their vices and prophanenesse their liberty and licenciousnesse No man will condemne their following of that is good in them or rather that which had but the shew of goodnesse in them as their workes which were good for the outward act though not otherwise their workes of mercie and liberality their zeale fervencie and diligence in prayer though their prayers not to be imitated as a man may imitate the diligence and watchfulnesse of a thiefe but not his theft the providence of a bad Steward but not his corruption But to imitate any thing they have done without choyce of their good is that which is justly condemned For if the Apostle must not nor will not be otherwise followed then 1 Corinth 11.1 as he followes Christ If the Prophet forbid us to follow our fathers if they are condemned for following their fore-fathers as did all the Kings of Israel If that be the commendations of Iehosaphat 2 Chro. 17.3 that he walked in the first way of his father David and not that he imitated him in all things Is it approveable to follow those who are farre inferiour to him in all things Nay it is that which shall improve their sin and inhance their punishment as Isai 14.21 with 65.7 To provoke us to read the Scriptures Vse 2 where we 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 The Rulers Governours Doctrine 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 Because their knowledge be it never so great is but in part Reason 1 Vulgare illud maxima pars eorum quae scimus minima pars eorum quae ignoramus and imperfect 1 Cor. 13.9 Now they who are ignorant in part may erre in some things Ignorantia erroris mater Bernard ad â—â—â—t nisi ignorando errare non potest August Enâ—hirid Seeing aâ—â—â—en are in part ignorant then
and 18 22. he that findeth a wife findeth a good thing and receiveth favour of the Lord. This teacheth us Vse that this is as the Apostle an honourable estate having such an honourable Author as the God of Gods And it notes unto us the spirit of Antichrist in the Popes and Church of Rome yea the spirit of Stan teaching such doctrine of divells Innocent saith it is to live inthe flesh and calleth it Bed pleasure and uncleannesse when he would condemne Ministers marriage by it so Siricius and others have spoken most wickedly and despitefully of it allowing simple fornication before it in their Priests And wherefore one because he sought a godly seede The end of marriage in the holy intent of God to have a holy seede the Church and religion propagated and increased The meaning is not as if holinesse and sanctification came by nature which is onely of grace for of such holinesse he doth not speake but the word is the seed of God that is that their children might be the sonnes and daughters of the true God and pure religion for it is here as the contrary was before Verse 11. The daughters of a strange God such as professed the worship not of the true God The meaning of this is manifest by that which we have in Ezra 9.1.2 the holy seed matched with the people of the land namely they who professe true religion and the true God with those who falsifie both Also 1 Cor. 7.14 where holinesse is nothing but to be within the Covenant and professors of the true God and religion God then ordained marriage for the procreation of Children and that holy ones the propagation of the Church and the increase of such as should truely worship him The end of marriage the most proper and excellent end of it Doctrine is the procreation of children for the propagation of Gods Church and Gods worship That it is an end is here affirmed that it is the most proper and excellent I manifest because it was the end of it before the fall in mans perfection though sinne had never come yet this end was ordained of God as Gen. 1.28 propagation of mankind but specially the Church Nay by that is onely meant the Church seeing they were in their perfection and if then they had given themselves to propagation or had continued in their first estate they had brought forth still hly men in their perfect image who should have beene the seed of God Lombard hath a speech * Post lapsum hominis conjugium remedium est quod ante laepsum duntaxat officium suit Lombard After mans fall marriage is a remedy which before the fall was onely an office The whole is true but it is not the whole truth for it is now officium as well as then to procreate children and propagate the Church now that this is the end that shewes that he prohibiteth and reproveth so often unequall matches with infidells because though that may encrease mankind yet not the Church for that will spread rather idolatry then the true worship Deut. 7.3.4 and Ezra 9.1.2 Hence it is that amongst the people of God that virginity was a griefe and barrennesse a shame and so taken and accounted because they could not increase the Church for the first see Judges 11.37.40 for the second see Luke 1.25 Hence the Apostle forbiddeth to take into the Church young widdowes for the service of the Church but will have them marrie for the increase of the Church 1 Tim. 5.14 Because this to bring forth children Reason 1 to increase his Church and true worshippers most procures that which is and ought to be the maine end of all that is the glory of God For not every one that brings forth children doth this but the contrary as the Heathen and Infidels who bring them forth for idolatry and dishonour of God This being to the contrary is a principall end Because this is the duty enjoyned them from God Reason 2 to bring up their children in his true worship Eph 6.4 Now the end of conjunction for procreation ought to be the same that their end of education must be of bearing and bringing forth which is of bringing up To reprove many who when they seeke a wife or a husband Vse 1 never thinke of this I say not they intend not procreation of children and increasing of the world as they say but not the increase of Gods Church and a religious seede that should further and set forward the true worship of God Certaine it is many of them take barrennesse for a crosse and a reproach unto them but it is onely because they have not little ones to solace themselves withall when they are young or to leave their wealth to when they are of yeares but never to propagate by them the Church and true worship of God It may be in our times they leave not unto them false worship but that is onely thankes to the state not them who if the state did so beare it would as well leave the one as the other to them And that I may not slander them I prove this from their choyse and from their use of their marriage estate The first is apparent that they choose onely for beauty though they be the daughters of men or for riches for portion or person never respect religion nay if there be the other to be had though their religion be suspected and it be either none or corrupted they will not forbeare such marriages though they joyn themselves to the daughters of a strange God at the best but the daughters of men never seasoned nor yet inclinable to the truth and true worship In the law he that would not marry his deceased brothers wife but another manifested that he never intended to raise up feede to his brother So in this He or she that matcheth not with the daughters of God shew they never intend this 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 ut discerem sermonem facere quam optimum persuadere dictione Confess 2.2.3 To be either an eloquent Divine or an absolute Lawyer or a fortunate Merchant or such like That seeing there are three speciall ends of marriage Vse 2 Procreation of children and increase of the Church Secondly helps and comforts of this life Thirdly a remedy against incontinency though all must be aimed at yet
Idolatry is accounted adultery an Idol a harlot an Idolater an Adulterer passim in Scripturis Now as one saith Reason 3 non minor superstitionis quā libidinis impetus adrapiendos 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 This may serve to reject Vse 1 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 relition Then is it not to be wondred at Vse 2 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 word And as some say to 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 Idolaters often cleave faster Doctrine and are more devout to their Idols and their worship then they who professe the truth cleave or are devoted to the Lord. It should teach us in that to imitate them lest they rise up in judgement and condemne us Vse 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 They who have received more from God then others Doctr. 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 The injury contempt and abuse committed against the meanes of Gods worship is held to be done against God himselfe Doctr. 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 It is a sacrilegious and impious thing Doctrine 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 things to be given to the Ministers As Num. 18.21 For behold I have given the children of Levil all the tenth in Israel for an inheritance for their servie which they serve in the Tabernacle of the congregation Deuter. 12.19 Beware that tho for sake 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 Because this is to rob and spoile God Reason 1 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 Lord 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
therefore called Polluted which was brought and set on the Table of Shew-bread for that they also meane by the Altar But Bread here seemes to bee the same with the sacrifices mentioned ver 8. so that here is a Synechdoche Bread that is the meate of the sacrifices or polluted sacrifices For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Bread all sorts of food Therefore afterwards ver 12. it is called meate So also in the other originall doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify Mat. 6.11 Luc. 14.1 This is also observed by Steph. Menochius in his short notes Deodate here renders it food in his Italian and his Margin refers to Levit. 3.11 where he saith the sacrifices were called the food of the Lord. Polluted Bread or uncleane the sacrifices are so called either being not according to the law Levit. cap. 1. 2. 3. cap 22 20 c. Deut. 15.21 Or being polluted through the impiety of the offerers Or that they brought Idolothytes for sacrifices which in the new Testament Acts 15 2◠are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pollutions of Idols and that is the word of the Lxx here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it seemes Daniel was afraid lest if he had eaten of the Kings portion he might eate of the meate prepared in the feasts of the Idols whom the King worshipped and sacrificed unto and so be polluted Dan. 1.8 Vpon my Altar the Altar of burnt offerings Thirdly the peoples answer againe Wherein have wee polluted thee The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whatsoever it is that wee bring or offer yet wherein have we polluted thee Fourthly Gods farther reply for the proving of the assumption of the last Syllogism which they denyed and to shew them how neare they touched himselfe in their profanenes In that yee say The 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 The ol in verbo Propositionimensa observes that the Greekes use both names but not for 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 Logemachy 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 65.11 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 so ornefully 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 admixt Among the many Canons to this purpose of other Churches and our owne every where obvious I cannot but here insert that very 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 debere 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 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 toyes 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