the end Isa 26.14 Both the master and the servant Both him that wakeneth and exciteth and him that is wakened and answereth the call meaning the whole house and family should be cut off God judgements against the wicked rest not in them onely Doctrine but also are extended to their families seed and posterity Isa 26.14 and destroyed all their memory Out of the Tabernacle of Iaakob That is take them out of the land of the living bringeth death upon them and putteth an end to their daies and letteth them be no longer among the living Though it may reach to their cutting off from heaven yea it containeth this whence It is a judgement to the wicked to be cut off eyther naturally or violently untimely or in his ripe age Doctrine Isaiah 26.14 and scattered them And him that offereth an offering Or him also that offered Though he offer noting the nature of men that when they are convinced of their sinnes they thinke to please God by outward things as sacrifices or fastings or outward hearing and multitude of prayers though they continue in their sinnes It is the nature and practice of carnall and naturall men Doctrine when the judgements of God are denounced against their sinnes and the wrath of God declared against them To take any course to free and deliver themselves from them and to appease his wrath rather then humble themselves and forsake their sinnes And sometimes by flying to humane helpes sometimes by religiousenesse as by offerings or fastings afflicting the body outward hearing and multitude of praying and such like It is manifest in these so in Saul 1 Sam. 15.14.15 And Hezekiah when he was led by nature and the common course of men 2 Kings 18.14 So in them Mich 6.6.7 and Isai 58.2.3 c. Because it is naturall unto them Reason they have it with other corruptions propagated from their first parents for thus Adam and Eve dealt with the Lord Gen. 3. To see the policy of Antichrist and the Church of Rome Vse who knowes not from how many things the Antichristian Church of Rome promiseth to her followers remission of sinne and so freedome from the judgements of God never once making mention of true repentance or forsaking of their sinne As the Sacrament of pennance almes-deeds forgiving of injuries and offences abundance of charity holy water sprinkled devout beating of the breast whipping of themselves pilgrimages all sorts of good workes And as the Rhemist in Math. 10. ver 12. Episcopall blessing for Christs death with them doth not take away daily sinnes but originall the sacrifice of the Masse doth that * Sicut cor Pus Domini semel oblatum est in cruce pro debita origi nali sic of fertur jugiter pro nostris quotidianis delictis in altari Thomas de sacra Altaris So as the body of our Lord was once offered upon the crosse for our originall debt so it is continually offered upon the altar for our daily sinnes And Catharinus in libro impresso Romae writeth * Christi passionem pro originali tantuÌ„â—eccato satisfecisse actualibus baptis antecedentibus missam vero satisfacere pro peccatis baptismum primam justificationem sequentibus Catharinus in libro impresso Romae That Christs passion made satisfaction onely for originall and such sinnes as went before baptisme but the Masse satisfies for sinnes committed after baptisme and our first justification Finally to say nothing of their Jubile and their Ladies Psalter and her Pantofle and an hundred such things And him that offereth an offering Though he offer an offering and thinke thereby to escape and appease Gods wrath yet shall he not prevaile nor escape In vaine do men thinke to appease the wrath of God Doctrine and to escape his judgements when he is angry and threatneth by any outward means as offerings fastings prayers and such performance of parts of his worship they remaining impenitent in their sinnes and keeping them still So is it here and manifest in that Micha 6.6.7.8 and Isaiah 58. à 2. ad finem Psal 51.16.17 Because God is a Spirit Reason 1 and he will be worshipped in spirit and truth outward things onely cannot please him being different from his nature yea they that onely bring them worship him neither in Spirit nor truth but in body and outward things in hypocrisie and dissembling c. Because all offerings a man brings to God Reason 2 all outward service he performes to him is accepted not for it selfe but if it be it is for him or else rejected for him and not he for it for though men which are corrupt doe accept men for their gifts and disliking their persons yet feeling from their purses they will soone change their mindes and like of them whatsoever they disliked before shall be excused and lessened It is not so with God he accepts men not for their gifts but their gifts for them or else rejects them and their gifts Because they shew more contempt against the Lord Reason 3 then if they never sought him with any such meanes or came before him which is manifest thus A man hath offended his Prince for which he threatneth and menaceth him to execute or destroy him If he seek not to him at all by any outward means or come not to him when he is summoned it is but contumacy not contempt for he may doe it out of feare Now contempt and feare cannot stand together in one subject but if he come and seek him by outward things never shewing any sorrow for his offence make no promise of his amendment but thinke thus to stay justice it must needs be judged a grosse contempt And where once contempt appeareth there no reconcilement at all can be expected So in this By the former poynt wee saw the policy of Popery Vse 1 by this we may see the impiety of it By the former they please many by this they perish as many And herein appeares their grosse impiety that for their owne gaine they care not how many thousands they lose not that of purpose they would perish them but that else they cannot profit themselves for if rhey should not teach them that such things forespoken of would please the Lord and free them from his wrath they would be of a small account and lower price and so their gaine and wealth decay because they may say as Acts 19.25 Sirs ye know that by this craft we have our goods Their impiety then is this that they hold them in the error that these things will please God and will not till they perish by such a conceit like deceitfull and unfaithfull Lawyers who to get mony and gaine to themselves perswade their Clyents tearme after tearme till the day of hearing come that a plea they have drawne for them will hold good and then they confesse themselves to be in an error when sentence goes against them and they deprived of their heritage like unskilfull or unfaithfull
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
in the first part of the comparison their good and worthy parts which were the predecessors vers 6. and the reason of it vers 7. There are foure worthy parts reckoned of theirs And these were not of private and particular parts as they were private men but they were such parts as were in them as publicke persons As if it had reference with the former he said he did not onely carry himselfe and approve himselfe a good and godly man but he shewed himselfe a wise and compleat Doctor both in teaching the Law and Truth of God and giving most wise grave and wholesome counsell The law of truth was in his mouth The first part of the predecessors which was commendable in them he was ever most studious of the law of God and most skilfull in it and taught it most sincerely to his people ever teaching most sound doctrine to them that they might observe my precepts And there was no iniquity found in his lips The second thing commendable he never propounded or taught any errour he never deceived any of my people to draw them from my true worship but taught ever that which was wholsome and good Iniquity is commonly taken for the pervertion and depravation of the knowne right and is opposite to equity and truth He walked with me in peace and equitie The third thing commendable the summe of it is he lived and performed the duty of his place without all negligence unfaithfulnesse approving himselfe to God and men He walkes with me i. he was most carefull to please me and to approve himselfe unto me to worship me as I required and followed not the wickednesse of the age nor was corrupted with the depravations of the time whereby men were depraved in my service and feare as Gen. 5.22 In peace That is peaceably not provoking me to anger but cleaving fast unto me and obeying my will so that I had no cause of expostulating or quarrelling with him Cyril saith To have peace with God is nothing else but to desire to know and do that which God requires and to offend him in nothing And did turn many from iniquity The fourth thing commendable in them was that by their exact walking and faithfull teaching they helped to turne others from their sinfull wayes Out of the coherence that from their personall and inherent vertues he proceeds to the vertues of their place and their publicke actions and carriages we may note It is not enough for a man to be honest and good in himselfe Doctrine in his owne person but if he have any place either more or lesse publicke he must be good faithfull in that if hee would be approved of God As if he be a Magistrate or Minister or officer or master of a family As this is manifest in the coherence so by that Gen. 18.17.18.19 Exo 18.19.20.21 Hence is both the cōmendations blemish of old Eli he was a good Priest a good Magistrate but a bad father in the more publicke good in the lesse defective 1 Sam. 1.2 Hence we read in Scripture the commendations of good governours and Kings both for their private parts and their publicke vertues In themselves fearing God and in publick discharging their duties sufficiently and faithfully And in the new Testament we finde not onely private and personall duties prescribed to Masters Fathers Husbands to Ministers and Magistrates but specially publicke Ephes 5. and 6. Col. 3. and 4. 1 Tim. 3.2 c. Tit. 1.6 Hence the commendation of the Angell of the Church of Ephesus though he was defective in personall Rev. 2.2 and the reproofe of the Angell of Pergamus verses 14.15 Because he more glorifies God for though his good workes Reason 1 as a private man do glorifie God yet nothing so much as his faithfulnesse in his place publicke which makes that God is glorified much more and of more An annuall Magistrate may procure the glory of God more in that yeare then in all his life not onely because Regis ad exemplum c. but because they may command and compell moe Because this will blemish the other their private parts Reason 2 and bring Gods judgements upon them at least temporall as in Eli and the Angel of Pergamus This may let all those see their errour and corruption Vse 1 who take places or seek them only for the honour and dignity of them without either ability for the duties or conscience and care to performe those publicke duties onely it sufficeth them that they have some faith and feare of God as other private men have and never shew themselves faithfull in their publicke places never regard to doe and execute the places But of few fathers of families can God say as of Abraham nay he knowes the contrary that they tooke the place with no minde to do any such dutie and so execute it still So of Magistrates and Ministers They are brought or thrust themselves before they be called upon the stage of the world and when they are on it do no more then make a dumb shew perform no more then lookers on or but things that must be done of course and would be though they slept which is the fault not onely of men profane or but civilly honest but of men who professe the feare of God and may well be thought to have some good measure of it and go for good and truly honest men Yet it is their blemish that they are carelesse of the duties of their place That as he said An evill man may be a good Citizen we may say Good men are evill Citizens Masters c. which blemisheth much their private graces in the sight of God and good men And upon many hath and doth and will bring particular and temporall judgements from their families and servants c. For this is a grand cause why good men fathers of families have such gracelesse children and corrupt servants Ministers such untoward flockes Magistrates such people This may admonish and instruct all that have the faith and feare of God Vse 2 to joyne with it this care of the duties of their place whatsoever it is that they must have because these duties though they be profitable for the common good yet are they not acceptable from him As he saith Cypriansec de zela livore that performeth holy things and is not a consecrated Priest doth things in respect of himselfe childish and unprofitable though they may be good to others So he that doth things without faith and the feare of God they are unprofitable yea wicked and damnable sinnes howsoever they may benefit others so may I say of these but yet this had will not beare out nor excuse the negligence and not doing the duties of his place It may make the infirmities of them passed over but not defend the omitting of them Therefore to be accepted of God men must also be carefull of that Masters c. The excuses that commonly are pretended will not
free our selves from such doubts when we see what befell Chorah and all their company Achan his when some sinned onely in the known sin yet others were punished We must conclude that it is most just from this ground that he proceedes never but justly though it be secret from us For imitation first for the Magistrates Gods upon the earth Vse 2 they ought not to proceed against malefactours but upon knowne and manifest proved causes not upon slender conjectures or suspitions for so will God himselfe doe and they executing his judgement ought to proceede no otherwise lest they fall into injustice They ought to not to proceede for any hatred to their person or their profession or for any other sinister respect upon accusations halfe had and slender or no proofes The Lawyers say that it is unjust not to weigh and consider the whole Law but to give sentence from some part of it * Veritatem inauditam si damnent leges praeter invidiam iniquitatis etiam suspitionem merehuntur alo ujus conscientiae nolentes audire quod auditum damnare non possunt Tertull. Apolog. adversus gentes Cap. 1.10 If the laws condemne truth unheard besides the nute of injustice they will cause a suspition that they are conscious of some unwillingnesse to heare lest after they had heard they could not condemne As Tertull. speakes So of Magistrates Therefore in things not manifest not proved or by such witnesses whose persons are infamous their credit suspitions such as may be suborned or doe things of spleene and malice which may happily appeare to them they ought to take heede how they judge and as they have power rather reprove then condemne Againe in the second place every man ought to judge righteous judgement when he judgeth and censureth the actions of other men but secundum alligata probata not out of his owne humour out of the dislike of their person justifying some because they have affection to them condemning others and their actions because they dislike them or condemning some mens doings onely for the name they have Like unto those who being sick of a feavour or frensie being deceived by the similitude of right lines drawne upon the wall thought they saw some deformed and ill shaped creatures ut Aristot So they out of sicke diseased and corrupt mindes doe not onely deprave the right lines that is the famous and good actions of others but account them as vices and turne them to their reproaches and infamy If that for mens words be true which Luther used to say * Sceleratū est cū nover◠esse pium sanū alicujus sensū ex verbis incommodè dictis statuere errorem Luther T is a wic ked practise when you know a mans minde and meaning to be good so und yet to catch at his words it may be not so fitly delivered to accuse him of error So for mens actions out of some infirmities or upon some suspitions when they know nothing but good in them and yet beleeve every report against them As Tertullian said it was with him and other Christians in his time Credunt de nobis quae non probentur nolent inquirere ne probentur non esse They beleeve things of us without tryall or proofe and will not examine whether they be so lest they should be proved to be otherwise Against the sooth-sayers He numbers up the particular offendors he would deale with not that he would deale with men no but alledging these as a taste of others or as the sinnes which then ruled and raigned amongst them but we may observe that here are numbered not sinnes of one kind not against the second Table onely or first onely but against both The Lord will judge punish and destroy men for irreligion Doctrine aswell as dishonesty for the neglect or the breach of the first table aswell as the second and è contra and for both manifested here for they are joyned together as it were in one condemnation proved further from the threatnings and executions laid downe in the word where we shall finde the Idolater the Sabboth breaker and swearer c. threatned and punished as well as the Adulterer murtherer and other dishonest and unjust persons In Deuter. 28. All the curses repeated respect the whole law and all the commandements as well as any one or of either of the tables Ezek. 22.6.7.8 Hosea 4.1.2 1. Cor. 6.9.10 1. Tim. 1.9.10 Galat. 5.19.20.21 Revel 21.8 Every where offendors against both Tables are joyned together Because as Jam. 2.11 He that said thou shalt not commit adultery Reason 1 said also thou shalt not kill now though thou doest none adultery yet if thou killest thou art a transgressor of the law So he that commanded obedience to the one and forbad disobedience did so to the other and so he is disobeyed and provoked in the one as well as the other Because the curse was not an appendant to one Table Reason 2 but to both and every precept and every branch of every precept Deut. 27.26 Then under the Gospel there is use of the law morall Vse 1 for this is spoken of Christ which thing would he not neither could he in justice doe if the law were not to them under the Gospel This may teach many in the Church Vse 2 to expect Christ a terrible Judge and swift witnesse against them seeing if they seem to make care of the one they have none of the other for many seem marvelous carefull of the first Table and matter of religion they will heare the word they will be frequent in prayer they will not sweare an oath keep the Lords day hate Idolatry and such like but yet live in some breach of the second Table in hatred and malice lust or covetousnesse cruelty or oppression slandering and discontentment disobedience and dissoyalty And these are religious hypocrites On the other side many there are who have care to deale justly to performe faithfullnesse to men are mercyfull liberall loving and kinde c. Yet care not or regard not the duties of religion Are swearers prophaners of the Lords day neglecters of the worship of God carelesse negligent drousie hearers and prayers have little hatred of Idolatry and lesse love of the truth And these are civill hypocrites Both these in the hypocrisie of their hearts perswade themselves that they are in the favour of God and shall escape the wrath of Christ when he shall come to judge either in this life or the life to come And these and none more lie censuring judging and condemning one another and remember not that the Judge standeth at the dore ready to judge and condemne them both seeing he commandeth both he will condemne for the neglect of either and the curse is to him that neglects religion and the first Table as well as the second and honesty To perswade these hypocrites Vse 3 to come out of their hypocrisie and both them and all others
take the name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his name in vaine Not guiltlesse but under that bitter curse of condemnation Deut. 27.26 Zach. 5.2.3.4 James 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Because he hates such oathes Reason 1 Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false eath for all these are the things that I hate saith the Lord now hating these he must needes for them hate those that love and practise them and hatred will procure judgement wrath and destruction Because swearing by others they are idolaters Reason 2 for whereas an oath is not onely God ordinance but a speciall part of his worship both because there is invocation and because it is in the first table commanded and of the solemne forme of imposing an oath which was this give glory to God Josh 7.19 And the solemne rite of taking an oath among the Jewes which was to stand before the Altar 1 Kings 8.31 and was a custome among the Athenians and Romanes Then to give Gods worship to another is idolatry and idolaters must be judged and condemned Because if rashly by him Reason 3 the name of God so deare unto him he dishonouring and vilifying it by such usual rash swearing he wil revenge it If seriously yet not in truth for things past or to come knowing them to be false intending not to do them he cals God as a witnesse of his false-hood and a revenger of it and so must he come upon him for this he tempteth God desperately and dareth him as it were to his face to execute his vengeance upon him This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women Vse 1 being common and usuall false swearers who can neither buy nor sell meet nor depart neither speake seriously nor in jest neither perswade nor promise neither intreat nor threaten neither relate things past nor draw men to the expectation of things to come without swearing and many oathes oftentimes by those which are no Gods committing idolatry usually rashly and unadvisedly and not seldome wickedly falsly and deceitfully In this sin are wrapped both parents and children masters and servants rich and poore high and low noble and base Minister and people If the Lord that threatneth to be a swift witnesse against such and a severe Judges should now come to destroy and cast to hell all such how fearefull then would we thinke and account their condition to be Verily how nigh that day of Assize and of his glorious appearing is no body can tell few suspect it to bee so nigh as it is but say it be as farre off as they suppose yet doth he judge them every day It is a judgement and a fearefull one that they sinne every day and sweare every houre and see it not to leave and forsake it but the morning swearing is punished with the afternoone this day with to morrow c. And for all these the plague of God and his judgements ready to breake in at the doores though he see it not yet others may see it manifestly Tell me what wouldest thou thinke his state and condition to be that had a bal of fire hanging over his house ready to fal upon him to consume him his wife and children servants and all that he hath in a moment and yet he and they all within doores give themselves to chamberings and wantonnesse to drunkennesse and gluttony to whoredome and uncleanenesse by that meanes to drawe and hasten this to fall upon him and consume him wouldest thou not thinke him in a fearefull condition such is the state of every swearer the plague of God tends upon their house the volume of curses is hovering and flying about their houses and this fire hanging over them and still by their oathes as the Faulconer by his Lure and hallow calling this to fall upon him and their case the more fearefull because custome hath made them when they sweare they deny they did and if they be evicted for it they account it as nothing no more then an ordinary speech As Saint Chrysost ho. ad Baptiz si quis jurantem increpaverit risus movet jocos narrare putatur But the same day or the day after that Lots sonnes in law mocked and despised their fathers admonitions the fire of God devoured them and their City Gen. 19. So may it upon them pitty then their fearefull conditions and feare and flye their society their fellowship their families for though thou hast escaped hitherto yet when the flying book enters in at their doores and windowes thou maiest happily be there then and partake in their plague but in truth thou hast not escaped but as they by the custome of their owne sinne are growne sencelesse so thou by theirs art grown lesse to fear an oath then thou didst before and so hast got more hurt to thy soule then ever they shall be able to doe thee good to thy body and state howsoever thou promise thy selfe great things by them This may serve for secure men Vse 2 who lye in this sinne to hate swearing or are ready to fall into it to perswade them as Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord. If not for the haynousnesse of the sinne yet for the punishment If not in a state where there is little law against it yet in a Church where the King of it is both a swift Witnesse and a severe Judge and will both judge and condemne every false swearer S. Chrysostome disswading from this sinne and perswading little at length breakes forth into this * Vtinam mihi liceret frequenter jurantium animas exuere ipsorum oculis subjicere vulnera cicatrices quas quotidie capiunt a juramentis nec admonitionis nec concilii indigeremus quoniam vnlneram aspectus omni sermone potentius Hom. 14. ad pop Antioch I would I might uncover and lay open the soules of ordinarie swearers naked and set their wounds and skarres before their eyes which they daily receive by oathes then there would be no need of admonition or counsell because the sight of their wounds would more prevaile then all my words This would I wish to give them the sight of their sin and the guilt of it but if it prevaile not I would I could give them the sence of it that I could make them see and beleeve the judgements and punishments which belong to it that the flying booke full of curses is long since come abroad and is ready to seize upon their houses and persons That Christ
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
in Paul towards the Gentiles Gal. 2.8 So he will this day be powerfull to some of the rich the next to some of the poore this Lords day to one of honour the next haply to one in disgrace and vile to all according to the pleasure of his own working A Table of the Contents The letter a sheweth the first Alphabet the letter b the second the figure sheweth the Page A. ACcepting of persons a great sin b 74 75 Adversity b 158 Adultery b 192 Adultery annuls not marriage b 119 Affection how farre necessary in Gods service a 159 160 Affliction a burden a 3 It befalls Gods dearest children a 8 Why it befals them b 236. 248 Almes of oppressors a 223. 224 226 Altar what it is a 126 Anger of God a 187. 188 Angels the name to whom given b 166 B. Banishment a proofe of Gods anger a 29 Blasphemy a great sinne b 152 It much displeaseth God b 153 some kinds of it b 156. 157 248. 249 Blessings abused aggravate sinne a 208 Bread what meant by it a 126 Bondage of naturall men b 281 282 Bounty in Gods service a 150. 151. 152. Bounty of Idolaters b 213. 214 Burden what it signifies a 2 C. Calling of Ministers b 26. 27. 49. 50 faithfulnesse in particular calling b 36. 37. How children to be ordered by their parents for their callings a 66. Sinnes against ones calling are more hainous a 120 Catholike Church and the members of it b 102 Children their duty a 57 59. 60. 64 67. 69. 71. 73 Children of God their happy condition b 237. 238 Christ to whom he comes b 167 his comming desired by Patriarkes b 168. his comming promised long b 170. 171 he is our Prophet b 172. 173. be purifieth his people b 175. 176 Church now Catholike a 194. it is the most excellent society b 178. it may erre b 59. 60. 61. it must be holy b 89. the honour and prosperity of it b 240. 241. Church-robbers b 219. 220. 221 225. 228 229 Conference of godly b 261. Creation binds us to Gods service a 91. 92. Creatures have all power from God b 12. Credit not got by sin b 17. 19. It is gotten by honouring and maintaining of Ministers b 239 Customes injurious concerning tithes b 225 D. Dearth and famine for sin b 14 Death how Gods children freed from it b 278 279 Deceivers in Gods service a 231 233 Desire of Christ b 179 180 Disgrace brought by sinne foretells ruine without repentance b 20 Divorces for needlesse causes b 122 Divorce may only be by authority b. 118 119 unlawfull but only for adultery b 141 142 143 144 Dominion of sinne b 278 Donatives their original b 228 E. Elijah who he is b 286 287 Election bindes us to Gods service a 94 95 Encrease in grace b 281 282 Error not to be taught b 41 Excellency of the godly b 267 Excommunication a 129 130 131 132 Executors of wills their sinne b 198 199 Exhort we must exhort one another b 258 259 Extraordinary providence of God for his people b 237 F. Famine for sinne b 14 Fatherlesse children not to be injuried 198 199 Favour of God how to be esteemed b 205 206 Feare of God a 97 98 the want of it causes sinne b 201 differences of filiall and servile feare a 98 99 the effects of Gods feare a 101. servile feare what it is with the effect of it a 110 111 Forgetfulnesse of benefits a 25 Free will b 138 281 G. God his power a 37 his anger a 187 188 the Lord of hosts a 37 Godlinesse causeth prosperity b 250 H. Hearing required b 51 52 53 Heart must be kept pure b 137 Honour of God a 97 Honour lost by sinne b 19 Hopes of wicked men vaine a 38 39 Hosts God the Lord of hosts a 37 Husband may not grieve his wife b 105 106 Hypocrisie a 156 157 b. 187 188 It is a great sinne a 220 Hypocrites thinke all too much for God a 218 Hypocrites justifie themselves when under judgements a 251 252 I. Idolaters liberall in their worship b 213 214 Imitation of predecessors vertues b 58 Impropriations of Churches b 228 229 Inconveniences must not hinder obedience to God b 4 5 Ingratitude a great sin a 16 17 25 208 Injuriousnesse is against nature b 79 it is against religion b 80 81 Injustice is joyned with irreligion b 150 151 268 Invocation of Saints b 181 Ironies whether lawfull a 167 168 Irreligion b 187 268 Iudgements are for sinne a 41 they should restraine sinne a 5. Of profiting by them a 10 11. They profit not the wicked b 13. How wicked carry themselves in them b 98. How vaine their course is b 98 99 Hypocrites justifie themselves under them b 251 252 Iudgements may be upon things belonging to men as well as upon their owne persons b 235. No person freed from judgements b 10 11. The causes of judgements b 96. God brings them not but upon knowne causes b 185 They are equall a 52. God will be justified in them a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45 46 Iudgeing of others a 146 147 148 149 K Kingdomes dispoed of by God a 40 Knowledge of God how needfull a 152 153 Knowledge excuses not hearing b 6. 7. God knowes the wicked and their waies a 184 260 L Lame service a 156 Law the false pretence of it encreaseth sin b 147 Liberality of Idolaters b 213 214 Long life a blessing b 29 30 Love the causes of it b 77 Love of God to his Church a 19 M Magistrates when they neglect to punish God will do it b 94. How they are to give judgement b 185 186 how to be obeyed a 63 82 Maintenance of Ministers b 215 216 221 224 225 226. 227 232 233. What it is b 216 218. How necessary b 227 228. A blessing to such as maintaine them b 231 232 Marriage how children to submit to their parents in it a 69 God is the witnesse of marriage b 115. The description of marriage b 121 122. The author of it b 132. The end of it b 133 Marriage with contrary religion b 90 91 92 Vnfaithfullnesse in marriage is sinne against God b 112 Married persons their duty b 120 Masse whether one may be present at it a 157 Meditation of the word b 7 Mercy of God only keeps off judgements b 203 204 Mighty men cannot withstand God b 273 Mincha what it signifies a 199 Ministers must put difference between godly and wicked a 126 130. They sinne if censure not the wicked a 132 Contempt of Gods Ministers and his worship goe together a 214. Best Ministers most contemned a 219 They must apply doctrine b 2 3 what their care must be concerning Gods worship b 8 9. A speciall Covenant is made with them b 24 25. They deliver whole truth b 39 they must
not bee neglected Acts. 6.1 A place pertinently observed and used by the Widow of Iohn Knobbarus the Printer in her Epistle Dedicatory to the Bishop of Antwerp before the late Iesuite Bresserus his booke De Concscientia This care was continued by S. Paul 1. Tim. 5.3 and after by many Bishops a T is a Testimony of great honour and a character fit for a Bishop which Mathew of West minster gives to Gilbert Bishop of Chichester in K. Edward the firsts time that he was the Father of Orphans and the comforter of Widowes Yet at the last the Pontifician law grew streight and hard towards them wherein as Greg. Tholosan hath it Syntag. Iuris lib. 9. cap. 26. s 14. It was provided that the mony bequeathed for pious uses to the endowing and marrying of poore Women might in no case be bestowed upon Widowes marrying again though they were poore The fatherlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Orphan a Pupill destitute of father or helpe See it clearely Lament 5.3 Wee are Iethomim Orphans and without father The Lxx here and constantly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in one place namely Psal 82.3 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poore The fatherlesse and the widow's are frequently joyned together in the same Texts and so they are in Gods care The ancient Church was tender of them thence it was that Brephotrophi as they were called were appointed for the charge of exposed infants whose fathers were not knowne and Orphanotrophi to see to the bringing up of other infants A practise worthily followed and imitated by the rare zeale and charity of our blessed King Edward the Sixth who upon occasion of the Bishop of Londons Sermon besides Bridewell and S. Thomas Hospitall disposed to other charitable uses was the glorious founder of Christs Hospitall for the reliefe of fatherlesse children It were easy to outvie the popish and to parallell the ancient times with examples of charity in this kind since the Reformation Among others that Honorable reverend Prelate D. Andrew's Lord Bishop of Winchester shines not more in his learned writings which yet make him famous in the gates then in his Legacies to the poore among which this was not the least commendable that he gave 5C 1 per Annum to the binding of poore Orphans to be apprentices A man deserving all the honor and right which those honorable and learned personages have done him who have gratified the English Church with the History of his life But I must take my selfe off from this argument remembring that these Excursions will haply be judged by some to bee too frequent and not proper for these short notes I confesse it yet who would not be large upon the least occasion given in the just commendations of those rare examples especially when so many on the contrary doe build up their estates and houses upon the ruines and distresses of Orphans and Pupills committed to their trust The sinne that is here threatned in the text and questionles a great sinne and provided against fully in the ancient law so that in the Institutions of Iustinian we have fourteen titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. Tit. 13 c. And Greg. Tholosan hath found enough to collect to make two bookes in his Syntagma lib. 12. and 13. with whom I leave the Reader Sixthly And against those that turne aside the stranger that is from his right as our last translation supplyes it even in the text The Geneva and Vulg. Against those that oppresse the stranger The Lxx. and the Chalde That pervert the judgement of the stranger See how it is exprest Exod. 23.6 Thou shalt wrest the judgement The stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is he that dwells where he was not borne or one that hath dwelt but a while where hee doth and so through want of friends and of acquaintance with the Law is more easy to bee wronged for whose defence therefore God provided by many Lawes See Exod. 22.21 and 23.9 Deut. 10.18.19 Levit. 19.33.34 Ierem 22.3 Ezek. 46.18 Zach. 7.10 Seventhly And against those that feare not me saith the Lord The particulars before mentioned are summed up in this which is the fountaine also and head of other sinnes and that against which the Lord will come neare in judgement As Primus in orbe deos fecit Timor and where the feare of God is it will command the heart and restraine from sinne so the little or no feare of God argues that men cherish little or no beliefe of God when according to the ingenious conceit of Nic. Caussin the Iesuite in his Table or picture of worldly policy Holy Court pt 2. The Statesman sect 2. In a Chamber hideously blacke the study of Lucifer the brave spirits of the time under the regency of Herod and Tiberius doe study to finde out the way How to believe in God no longer The truth is while most men instead of contending for the faith have but wrangled about the differences of Religions they are growne Irreligious and into a disposition unto Atheisme which how it may be discovered cured will bee worthy the labour of all such who are set over men for the cure of their soules Thus wee have seene the judgment threatned and against whom II. Verse 6 The certainty of the judgment verse 6. For I am the Lord I change not therefore yee sonnes of Iacob are not consumed Or as the Vulg. and Montan. and the Geneva read it I change not And yee sonnes of Iacob are not consumed It is the reason of what was before said and threatned you say I regard not to punish or reward but though I deferre a while yet I will come neare to judgement for I constantly love good and hate evill I change not So Cyril Theodor. Remig. Rupert Hugo Lyr. Vatabl c. For the latter clause of this 6th verse I shall with submission take leave to depart from our learned translators and reade not as they Therefore but as Montanus and as it is in the Hebrew And I change not And yee sonnes of Iacob are not consumed And that is And yet Though I threatned you and change not yet my patience is such that yee are spared and not yet consumed But I leave this place to such as can better search the Prophets mind for here I confesse I doe take off my owne unskilfull pen without cleare satisfaction in my selfe about the coherence of this verse especially this latter clause with the verses precedent The Reader may finde it somewhat otherwise exprest in Tarnovius And thus much of the 5th Contestation VI. The sixth Contestation Sixthly Vers 7 he contests with them for their impenitence verse 7. That they had sinned and continued in sin and yet would not be convinced 1. That they had continued in sinning against Gods lawes Even from the dayes of your fathers ye have gone away from mine ordinances and have not kept them He exprobrates their old and
inveterate trade of sinning From mine Ordinances Vulg. A legitimis meis that is as they tell us who being bound to receive the vulgar Latine as Authentick doe study to make the best sense of it a legibus meis You are gon from my lawes The Tigur My Statutes Pagn My institutes The things which I have described drawne out constituted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That they would not yet bee convinced which is urged I. By a declaration of Gods Grace in exhorting them and encouraging them to Repentance 1. Exhorting them Returne unto me saith the Lord that is by Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many other uses that it is put unto signifies to repent as Deut. 30.2 1 Kings 8.33.35 Lam. 3.40 Hos 7.16 and in many Texts God though he might consume them offers them mercy and shewes them a meanes to prevent his wrath II. Encouraging them And I will returne unto you saith the Lord that is I will shew you favour This is another use and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is applyed unto God So Zach. 1.3 2. By their stiffenesse and difficulty to be convinced But yee say wherein shall we returne As if they were righteous and needed no repentance This is the nature of man to make contradiction to Gods grace and resistance to the motions of Gods Spirit either convincing the world of sinne or perswading to obedience And this people did alwayes so as Saint Stephen testifies of them Act. 7.51 and the Apostle Rom. 10.21 To Israel he saith all day long I have stretched forth my hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the disobedient or unperswadeable and againsaying people So the translation of the Septuagint whom Saint Paul followed did with severall words expresse that which in the Hebrew text Esa 65.2 is delivered in one A rebellious people But thus much of the sixth Contestation VII The seventh Contestation Seventhly hee contests with them for their Sacriledge vers 8 9 10 11 12. both I. Arguing against their sinne vers 8. and 2. Expostulating with them that it were better for them yea even in their outward estates to deale righteously with God vers 9 10 11 12. I. He argues against their sinne vers Verse 8 8. 1. From a ground of equitie 2. By an application of their fact unto the ground 1. He argues from a generall ground of right and equitie Will a man rob God Yet ye have robbed mee Will fraile weake man Adam doe violence unto or defraud Elohim the great and mighty God Yet you have done so Robbe The French Pillage Geneva Spoile will a man spoile God So also Pagn and Vatab. Crucifie wound or pierce so the Vulgar and the Tigurine and that is indeed the first signification of the originall word So the Translator of the New Test into the Syriack useth the word Coloss 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And nayled or pierced it unto his Crosse But by a Metaphor it signifies to Oppresse or To rob or To spoile as Prov. 22.53 The Lxx. here taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metathesis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is To supplant or Deceive reade Will a man supplant his God But in the sense there is an agreement Will a man or is it fit that a man should grieve defraud pierce or spoile his God as you doe who rob his Priests and Ministers of their maintenance whereby you undermine and overthrow even Religion it selfe and Gods worship When the portions of the Levites were not given them the Levites and Singers that did the worke of Gods house fled every one to his field and so Gods work that is his worship was left undone as Nehemiah observed Neh. 13.10 The truth is When the Ministers of God are kept under the burden of Poverty The Lords work is either not done or done deceitfully when the Priests are forced to comply with their humors from whom they expect their maintenance and so serve not God but them flattering them that feed them as it is Micah 3.5 They bite with their teeth and cry peace which I interpret according to the Chalde Paraphrase He that maketh them a feast of flesh to him they preach peace But hee that putteth not into their mouths they even prepare war against him And so they make the people to erre And it cannot bee otherwise whiles as it is in the eleventh verse of that chapter The Priests teach for hire and the Prophets divine for money that is are faine to maintaine themselves with sordid and unworthy flatteries To prevent which it was a most pious and commendable care in King Hezekiah which is recorded 2. Chron. 31.4 He commanded the people that dwelt in Ierusalem to give the portion of the Priests and Levites that they might attend upon the Law of the Lord so the Vulg. That they might confirme themselves in executing the Law of the Lord. So Tremel but as we reade that they might be encouraged in the Law of the Lord. Dependancie and expectation of arbitrary maintenance is a great Alay to the purer temper and spirit and zeale that ought to be in them that serve at the Lords Altar in whom according to the usuall Apothegme of a reverend Divine of ours Innocencie and Independencie breeds the best courage And by such is God best served The scandals that are given by Ministers doe much diminish the reputation of Religion and undermine it but Scandalous livings are a great cause of Scandalous Ministers Which was the observation of a learned Gentleman and worthy member of the House of Commons in the Parliament Anno 1628. who also promised that he would never give over solliciting the cure and remedie of this while Parliaments and he should live together And well may he or some other effectually pursue it especially having so much encouragement in it by the pietie and tendernesse of our present Religious and most gracious Soveraigne who according to the example of his Royall Father for planting a setled competencie for the Churches throughout Scotland hath shewed so much readinesse and gracious disposition this way that as he deserves it I doubt not but such as shall deliver his reigne hereafter to posterity will among his other vertues give him this Title The Patron and Father of his poore and injuried Clergie and will mention that great Councellour of his in Ecclesiasticall matters with his due honour for promoving it in him with so much zeale to the welfare of this Church But of this obitèr and Currente calame 2. He argues against their sin by an application of their fact unto that ground of generall right Yet yee have robbed mee But yee say Wherein have we robbed thee In Tythes and in Offerings They deny the Assumption and he proves it That they robbed him because they dealt deceitfully about the portion of his Priests The Tythes he had of old assigned unto them There were three sorts of Tythes The first were given to the