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xxiii. 9, &c. mine heart is broken within me, because of the prophets. In this class are to be placed Hananiah, chap. xxviii. with the two other prophets mentioned in chap. xxix. 21. and Shemaiah, v. 24, &c. because thou hast sent letters in my name unto all the people that are at Jerusalem......saying, Jehovah hath made thee priest in the room of Jehoiada, &c. and Amaziah, Amos vii. 10—17. Jer. l. 6. their shepherds have caused them to go astray. Lament. ii. 14. thy prophets have seen vain and foolish things for thee. iv. 13. for the sins of the prophets. Ezek. xiii. 2, &c. prophesy against the prophets of Israel, &c. xxii. 26. her her priests have violated my law. v. 28. her prophets have daubed them with untempered mortar. xxxiv. 2, &c. son of man, prophesy against the shepherds of Israel. Hos. vi. 9. as troops of robbers wait for a man, so the company of priests murder in the way, &c. Amos viii. 11. I will send a famine in the land, not a famine of bread, &c. Mic. iii. 5, 6. thus saith Jehovah concerning the prophets that make my people err—. v. 11. the heads thereof judge for reward, and the priests thereof teach for hire—. Zeph. iii. 4. her prophets are light and treacherous. Zech. xi. 15, 16. take unto thee yet the instruments of a foolish shepherd. v. 17. woe to the idol shepherd that leaveth the flock. xiii. 2, &c. I will cause the prophets and the unclean spirit to pass out of the land. Mal. ii. 1-10. now, O ye priests, this commandment is for you. John ii. 16. he said unto them that sold doves, Take these things hence, &c. x. 10. the thief cometh not but for to steal, and to kill, and to destroy. 2 Pet. ii. 1, &c. there were false prophets also among the people, even as there shall be false teachers among you.
THE DUTIES OF THE WHOLE CHURCH AND OF INDIVIDUAL BELIEVERS TOWARDS THEIR MINISTERS are stated Book I. in the chapter concerning the ministers and people; to which many of the following texts may also be referred. Matt. ix. 37, 38. the harvest truly is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest. x. 40, &c. he that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. See also John xiii. 20. Luke viii. 18. take heed therefore how ye hear; for whosoever hath, to him shall
be given, and whosoever hath not, from him shall be taken even that which he seemeth to have. Philipp. iii. 17, 18. brethren, be followers together of me, &c. 1 Thess. v. 12, 13. we beseech you, brethren, to know them that labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love, for their work's sake. Heb. xiii. 7. remember them which have the rule over you. v. 17, 18. obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give account, that they may do it with joy and not with grief, for that is unprofitable for you. Jer. xxiii. 16. hearken not unto the words of the prophets that prophesy unto you; they make you vain; they speak a vision of their own heart, and not out of the mouth of Jehovah.
The contrary conduct is condemned, Isai. xxx. 9, 10. this is a rebellious people, &c. Jer. xliii. 2. saying unto Jeremiah, Thou speakest falsely; Jehovah our God hath not sent thee-. Micah ii. 6. prophesy ye not; say ye to them that prophesy, &c. v. 11. if a man walking in the spirit and falsehood do lie, saying, &c. Luke vii. 29, 30. the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. 3 John 9. I wrote unto the church, but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not.
ADDENDA ET CORRIGENDA.
P. 22. note 2.
Page 2. note 1.Add, to the passage here cited, the following from A Ready and Easy Way to establish a Free Commonwealth, Prose Works, III. 405: Our victory at against two the most prevailing usurpers over mankind, superstition and tyranny.'
Add from Paradise Regained, IV. 389.
Real or allegoric, I discern not,
Nor when, eternal sure, as without end,
P. 51. line 19. So in The Doctrine and Discipline of Divorce:
If it be affirmed, that God, as being Lord, may do as he will, yet we must know that God hath not two wills, but one will, much less two contrary.' Prose Works, II. 10. And again; It is wondered how there can be in God a secret and revealed will; and yet what wonder, if there be in man two answerable causes ? But here there must be two revealed wills grappling in a fraternal war with one another, without any reasonable cause apprehended.' Ibid. 12.
P. 226, &c. To the passages cited in the notes to this chapter, illustrative of Milton's opinion as to divorce, add the following from the Description of Moscovia: Upon utter dislike the husband divorces; which liberty no doubt they received first with their religion from the Greek church, and the imperial laws.' IV. 281. For the imperial laws on this subject see Tetrachordon, II. 225.
P. 247, penult.
See the Doctrine and Discipline of Divorce, II. 51. 'God delights not to make a drudge of virtue, whose actions must be all elective and unconstrained. Forced virtue is as a bolt overshot, it goes neither forward nor backward, and does no good as it stands.'
P. 275. line 3. Compare with this passage, the following from The Reason of Church Government urged against Prelaty; Whatever else men call punishment or censure, is not properly an evil, so it be not an illegal violence, but a saving medicine ordained of God both for the public and private good of man.' I. 133.
ADDENDA ET CORRIGENDA.
P. 291. line 16. It was in this state, as appears to me, that the penitent thief was united to the other saints without punishment for sin." The Latin is: "in quo bonum illum latronem cæteris fuisse sanctis aggregatum sine noxa equidem existimem." The passage may perhaps be more faithfully rendered according to the literal sense of the word noxa, without pollution; that is, without polluting the other saints by his company; a poetical allusion, founded on the Greek and Roman notions of pollution.
P. 419. 1. 28, &c. See Colasterion, Prose Works, II. 263. It is not the formal duty of worship, or the sitting still, that keeps the holy rest of sabbath; but whosoever doth most according to charity, whether he works or works not, he breaks the holy rest of sabbath least. So marriage being a civil ordinance, made for man, not man for it, he who doth that which most accords with charity, first to himself, next to whom he next owes it, whether in marriage or divorce, he breaks the ordinance of marriage least.'
P. 435. l. 19, &c. Compare An Apology for Smectymnuus, I. 269. The best of them, as St. Paul saith, C was shut up unto the faith under the law their schoolmaster,' who was forced to entice them as children with childish enticements. our manhood.'
But the gospel is
P. 460. 1. 15. See Samson Agonistes, 678.
.....such as thou hast solemnly elected, With gifts and graces eminently adorn'd To some great work
for so it should be pointed; adorn'd being used in the Latin sense of "furnished," "fitted out," ad præclarum aliquod opus ornatos; which Dryden seems not to have understood when he borrowed the expression in his translation from Lucretius; Whom thou with all thy gifts and graces dost adorn.'
P. 479. 1. 1. More correctly: 'We are expressly forbidden to pay any regard to human traditions,' &c.
P. 492. 6, &c. In the Likeliest Means to remove Hirelings, &c. Milton describes the Jewish church as a national church of many incomplete synagogues, uniting the accomplishment of divine worship in one temple;' whereas the Christian church is 'universal..... consisting of many particular churches complete in themselves.' III. 364.
P. 493. note 8. Add in proof of Milton's disapprobation of councils: These debates, in his judgement, would have been ended better by the best divines in Christendom in a full and free synod.' A most improbable way, and such as never yet was used, at least with good success, by any protestant kingdom or state since the reformation.' Eiconoclastes, III. 27. See also ibid. 57. Among the subjects for tragedies, given