one who is the sonne of perdition for Lyers haue their childes-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone Fourthly because by Lying men loose their credit so as no man will beleeue them when they speake the truth Fiftly because it taketh away the true vse of speach which Lying ouerthrovveth the vse of speach is to expresse the meaning of the heart and ouerturneth all humaine societie contracts and commercements betweene man and man c. Lastly it maketh the Lord to proclaime a controuersie with vs and to contend with vs by his heauie Iudgements For a false witnesse shall not be vnpunished and he that speaketh Lyes shall not escape Prou. 19. 5. But he shall perish Verse 9. Prou. 19. 5. 9. Psal 5. 6. And be destroyed Psal 5. 6. As appeareth in the example of Ananias and Saphira Act. 5. And after this life he shall Act. 5. be shut out of Gods kingdome Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire Apoc. 21. 8. The third sinne whereof they are conuicted and condemned Of Killing is killing whereby wee are not onely to vnderstand the taking away of the life of man which is murther in the highest degree but also all hurts wrongs and injuries offred against the person of their neighbour for as in the former verse by the want of mercy was vnderstood the want of loue compassion and all christian beneficence so by this sinne of commission opposed thereunto we are to vnderstand the contrary vices cruelties injuries and oppression committed against the person and life of our brother Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes to bring them to an examatition of themselues by the Law of God that so the obstinate might bee conuinced of their manifold transgressions as though he should say if you who vpon euery occasion are ready to justifie your selues would examine your hearts and consciences your liues and conuersations according to Gods Law you should finde that you haue broken all and euery part therof as namely by swearing lying killing stealing c. Seeing then the Prophet in this place hath relation vnto the Law of God violated by them it followeth that as these sinnes are condemned in the Law so also here But in the Law is condemned not onely the capitall sinne which is specified but all other of the same kinde with the meanes and occasions thereof and therefore whereas the Prophet doth accuse them of Killing hee doth vnder this one word include all other their sinnes of this kinde and nature As first the killing and murther of the heart to which is to be referred all vnjust anger inueterate malice repining enuie purpose of taking priuate reuenge disdaine rejoycing at other mens harmes crueltie discord and such like Secondly the murther of the tongue to which is referred chiding railing cursing scoffing backbiting and slaundering Thirdly the murther of the hands vnder which is comprised all manner of violence against the person of our neighbour as quarrelling fighting wounding and killing eyther of his body or soule The fourth sinne is Stealing whereby as in the former Of Stealing we are not onely to vnderstand Theft in the grosest kind as that open and violent Theft which is called Rapina Latrocinium Rapine and Robberie or that secret and deceitfull Theft which we call Furtum that is pilfering and stealing but also all manner of vnlawfull meanes whereby our neighbour is defrauded and depriued of his goods whether they be condemned by humaine Lawes or allowed and tolle rated And this is a Tree which sendeth forth many branches The diuers kindes of theft For eyther this theft is committed out of contract or in contract to the first we are to referre all violent and forcible courses taken for the spoyling our neighbour of his goods As first oppression wherby those who excel others in power Oppression authoritie and riches are ready to deuoure swallow vp the poore to grinde their faces feed vpon their sweat and euen drink their bloud of such we read Esay 3. 14. 15. Micah 3. Esay 3. 14. 15. 2. 3. And in this respect those oppressors are called roaring Micah 3. 2. 3. Lyons and deuouring Wolues Zeph. 3. 3. And this oppression Zeph. 3. 3. is committed eyther through meere violence and without coulour of Law which is the vsuall Theft of Tyrants and cruell Land-lords or else when some shew of Law is pretended which is called extortion and is the sinne eyther of Magistrates who make Lawes for the oppression of the common wealth who take bribes to betray the cause of the innocent who presse the extreamitie of the Law and strictly stand vpon the outward letter though in respect of circumstances it be without all equitie Or else of officers who inhaunce their fees grate vpon the poore delaying the dispach of his businesse vnlesse for expedition their dueties be doubled and trebled Or else of Lawyers who taking vpon them to bee the patrons of poore mens causes become latrones of their goods robbing and spoyling whole common wealths vnder coulour of righting the wronged and maintaining equitie and Iustice Or else of Ministers who fleece the sheepe eate the milk and cloth themselues with the wool but doe not feede the flock being eyther vtterly vnfurnished of sufficient gifts or being sufficient neglect their duety through idlenesse or for ambition Or else this theft is committed by the people who receiuing spirituall things from their Ministers will not communicate vnto them their carnall things but by fraudulent or violent courses with-hold from them that necessary and sufficient maintenance which both by the lawes of God man is allotted and allowed vnto them The which howsoeuer it is esteemed a small fault or none at all yet it is not onely theft but Sacriledge in Gods sight as appeareth Mal. 3. 8. Mal. 3. 8. The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts vnto which we may referre all manner of deceipt and fraud vsed in buying and selling vsurie selling time vnder shew of giuing credit and such like All which kindes of theft are grieuous sinnes in Gods sight forbidden and condemned in gods Law Exod. 20. 25. Exod. 20. 25. And punished in this life with gods curse Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10. The last sinne whereof they are accused and conuicted Of whoredom and the diuerse kinds of vncleannesse is whoring by which wee are to vnderstand all manner of vncleannes eyther internall in the minde or externall in the body the internall are the vncleane lusts of the flesh which are eyther suddainely intertayned condemned by Christ Math. 5. 28. or nourished and retained which the Apostle calleth burning 1.
are once spoyled weakned maymed vvounded especially Gods spirit which by their presumptuous sinnes they haue grieued being departed from them The second thing to be obserued is that he comprehendeth All impietie comprised vnder vnlavvfull swearing all impietie and the whole breach of the first table vnder this one sin of vnlawfull swearing and as in the former Verse he had comprised all the sinnes of omission vnder the want of knowledge as being the fountaine of all the rest and the internall root from which they spring so here he comprehendeth all sinnes of commission vnder this one of abusing Gods holy name which is an external sin of the tongue First because it is an vndoubted signe an inseperable companion of all manner of wickednesse for hee that maketh no conscience of blaspeming Gods holy name by eyther false or vaine and idle oathes he maketh conscience of no sinne but would if he might with as little disgrace and danger doe it commit all manner of impietie hee that will not be restrained by Gods feare loue mercy goodnesse and the manifold benefits which he hath receiued of him from vaine swearing whereby he receiueth no profit but losse euen the losse of Gods fauour the assurance of saluation of a good conscience and of reputation amongst those that feare God nor any pleasure vnlesse he take like the Diuell himselfe a hellish pleasure in acting sinne and despiting God nor hath thereby any credit but rather is branded with the black marke of a prophane person hee that will contemptuously trample vnder feete the precious body and bloud of Jesus Christ which he spared not to giue for our redemption and so irreligiously scorne the greatest benefit that euer the Lord bestowed vpon vs it is not to be doubted but that this man what shew soeuer hee maketh is a prophane person who when hee is allured by the baites of the world riches honours and pleasures will not stick to commit any manner of wickednesse seeing he is ready to commit this horrible sinne of blaspheming gods name being induced therunto without any respect of the least good Secondly he implyeth vnder this one sinne of swearing all the sinnes commited against the first table because all these sinnes are linked together and so inseperably ioyned one with the other that whosoeuer is held in bondage vnder one of them he is subiect to the rest according to that Iam. 2. 10. Whosoeuer shall keepe the whole law and yet faileth in Iam. 2. 10. 11. one point he is guiltie of all The reason is because hee that wilfully neglecteth any part of Gods Law he doth not performe any one dutie as he ought in obedience to gods commandement and for the aduancement of his glory but for sinister respects for if out of a good conscience and the true feare of God he performed any duety then the same causes would moue him to performe all seeing God injoyneth one commandement as well as another as the Apostle there reasoneth Verse 11. The vse hereof is that we make conscience not onely of one but of all Gods Commandements and that we carefully auoyde not onely this or that sin as Herod did but all kinds and degrees of sin especially false or vaine swearing for this alone includeth or necessarily inferreth all manner of impietie and therefore let blasphemous swearers make at some times what shew of religion they will yet vve may safely and surely conclude with the Apostle as in the generall so especially of this sinne of blaspheming Gods Name that if any amongest you seemeth Religious and refraineth not his Iames. 1. 26. Tongne from customable swearing and vaine Oathes hee but deceiueth his owne heart and his Religion is in vaine Iames. 1. 26. The third thing to bee obserned is that the Lord conuinceth Why God condemneth all sinnes vnder the names of those which are greatest in that kinde and condemneth the Israelits of all their transgressions vnder the names of the greatest sins of that kinde as cruelty and oppression vnder the name of murther all manner of deceipt vnder the name of theft all kinds of vncleannesse vnder the name of whoring and adulterie And this he doth Reason The First First to giue vs to vnderstand that howsoeuer wee make small accompt of these sinnes yet in his sight vnjust anger is no better then murther deceipt though neuer so cunningly cloaked no better then theft and vnlawfull lusts are reputed in his estimate adulterie as our Sauiour also expoundeth the law Mat. 5. Mat. 5. Reason The Second Secondly that hereby hee might moue vs to a hatred and detestation euen of all sinne whatsoeuer and to make conscience of committing the least transgression Naturally wee minse sinne and extenuate it with vaine excuses this is but a small sinne and I would no body did worse I am content to leaue all grosse sinnes and therefore in this small trifle I hope the Lord will be mercifull vnto mee wee cannot here be Saints and to bee too scrupulous is to bee more precisethen wise But vnto such as thus extenuate their sins the Lord aggrauats them plainely affirming that their couetousnesse is theft their rash anger murther their inward lusts and vnchast speaches adulterie in his sight Reason The third Thirdly as the Lord by this meanes restraineth vs from committing the smallest sinnes so if wee haue fallen into them hee doth hereby humble vs and bring vs to serious repentance when as wee consider that those sinnes which wee haue innumerable times committed making no reckoning of them are reputed haynous in the Lords sight who is to bee our iudge so that hereby wee may be moued to lay our hands vpon our mouthes to desire with the Prophet that the Lord would not enter into judgement with vs to disclaime our owne righteousnesse and to hunger after the righteousnes of Christ to cease boasting with the Pharisee I am no extorcioner murtherer adulterer c. and to change the Pharisees brag into the poore Publicans humble praier God be mercifull vnto mee a sinner Fourthly whereas he saith they breake out like vnruly beasts Sinne if it bee not quicklie suppressed growes violent who would be held in by no sence like swelling streames which breake downe their banks and ouer-flow the whole country here againe wee may obserue the nature of sinne which if it be not quickly suppressed wil grow so violent contagious that nothing will restraine nor containe it with in any bounds The violence thereof if once it hath taken full possession of vs is such that neither Gods loue mercie and manifold benefits nor yet his law fearefull curse feirce wrath nor terrible judgements will restraine vs from runing head-long into it yea rather sinne will take occasion by the commaundement to worke in vs all manner of concupisence as appeareth Rom. 7. 8. And such is the contagious infection thereof that it will not be contained in the Rom. 7. 8. persons who are
this is signified when as it is said that his children should be called in Isaac who was not borne vnto Abraham according to the course of nature for Abraham was almost an hundred yeares old and Sara was likewise stricken in yeares and barren Rom. 4. 19 20. but his birth was rather to be ascribed to the free promise of God apprehended by the faith of Abraham and not to naturall strength and ordinary generation And hence it is that he is called the child of the promise and not the child of the flesh as Ismael was who was borne according to the ordinary course of nature and likewise according to his example those are reputed the true childrē of Abraham who are the children of the promise begotten not according to nature but Gods free grace indued with the faith of Abraham and not like Ismael his children onely according to the flesh And this may further appeare by plaine testimonies of Scripture Rom. 4. 11 12. the Apostle saith that Abraham Rom. 4. 11 12. was the father not onely of the circumcised but also of the vncircumcised who beleeue and walke in the steps of his faith The which argument he more fully handleth verse 13 14 15 16 Gal. 3. 7. 17 18. Gal. 3. 7. They which are of faith the same are the children of Abraham Lastly the Apostle Paul who was indued with the same spirit of God that our Prophet was and therefore most fit to interpret his meaning expoundeth this prophecy of all the faithfull both Israelites and Gentiles as appeareth Rom. 9. 24 25 26. so Pet. 1. Epist 2. 10. Rom. 9. 24 25. And thus it appeareth whom we are to vnderstand by the children of Israel In the next place we are to consider the number of the Church which is expressed comparatiuely as the sand in the sea which cannot be numbred nor told In which words he alludeth vnto the promise of God made to Abraham Gen. 22. 17. Therefore I will surely blesse thee and Gen. 22. 17. will greatly multiply thy seede as the starres of the heauen and as the sand which is by the sea shore c. so Gen. 15. 5. and withall Gen. 15. 5. expoundeth that promise shewing of whom it was meant namely of the whole Church of God Israelites and Gentiles who being indued with the faith of Abraham were alone to be esteemed his seed as the Apostle likewise interpreteth it Rom. 4. 18. The like place vnto this we haue Ier. 33. 22. Rom. 4. 18. Jer. 33. 2. By all which is signified that the Church of God after the comming of Christ gathered together by the preaching of the Gospell should be in numbers numberlesse euen like vnto the sands by the sea side which howsoeuer God infinit in knowledge can number yet vnto man they are innumerable And not onely so but that also it should not as in former times be contained within the narrow limits of Canaan but extend it selfe very spatiously ouer the face of the earth For here he vseth two words the first is referred to a continued quantity of place which cannot be measured the other to a discrete quantity that is to the number or multitude which cannot be told By both which ioyned together he sheweth that the Church of God and Kingdome of Christ should be so spatious that it should be contained in no limits and so many in multitude that it should be defined with no number But here it may be demanded how this can stand with the saying of our Sauiour Christ who calleth his Church a little flocke I answer that Christ speaketh of it being compared with infidels worldlings which are not of the church in respect of whose huge multitude the true church of Christ is but a little flock but yet being considered in it selfe the number thereof is great euen like the starres of heauen and sands by the sea shore which cannot be measured nor told And thus much for the number of the Church In the next place is set downe the time in which this increase of Gods people should be not in the time present but in the time to come euen after the comming of Christ when by the preaching of the Gospell the Gentiles should be called and ioyned to the Church of the Iewes So that first the children of Israel who were the children of Abraham according to the flesh onely must be cast off before his children according to the spirit should be receiued into the couenant first the naturall branches of the Oliue must be broken off because they were vnfruitfull and then the wilde branches must be grafted in and therefore their reiection should be so farre from bringing Gods Church to ruine that God after their casting off would exceedingly multiply and inlarge it And thus haue I shewed the meaning of the first point The Do ∣ ctrines The doctrines which from hence arise are these First we may learne what is the disposition and behauiour of hypocrites The disposition of hypocrites to boast themselues in outward titles who boast themselues of their outward titles shewes and ceremonies whereas they are destitute of al correspondency in substance sincerity and truth and together how we may beate downe their pride and answer their vaine brags The Israelites resting in the outward titles of the posteritie of Abraham the Church and people of God and in performing some externall worship consisting rather in ceremonies then in substance in vaine shewes and shadowes and not in spirit and truth were hereby so puffed vp in pride and lulled asleepe in such deepe security that they imagined God could not be true of his word vnlesse they were preserued and that there was no way but the Church must needes vtterly perish if they were ouerthrowne and reiected and therefore against all the threatnings of the true Prophets they opposed these titles and shadowes that they were the posterity of Abraham the Church of God his chosen people who were in the couenant and such as had the Temple Arke and Law amongst them and with these bucklers they fenced and bore off all threatnings of their ruine and destruction and kept them from wounding their consciences with vnfained sorrow for their sinnes and withall were moued hereby to condemne the Prophets to be liars who spake not frō the Lord but according to their own melancholie phantasies and discontented conceits To these our Prophet by a Prolepsis answereth that though they were the posteritie of Abraham and Iacob yet they were not true Israelites but degenerated Iizreelites such as had onely outward titles shewes ceremonies and external prerogatiues but that they were not the children of Abraham according to the spirit not in the couenant of grace which they had often broken not the true Church and people of God seeing they had forsaken him and in stead of his true worship which ought to be performed in spirit and truth they offered vnto him a false worship according to
those punishments both temporall and eternall which the Lord inflicteth vpon those who forget his law which that wee may auoyde wee are not onely with all reuerence to heare and receiue the word of God but also with all care and conscience to treasure it vp in our memories that so we may performe obedience therevnto in our liues and conuersations which if wee doe we shall be eternally blessed Iam. 1. 25. Iam. 1. 25. To this purpose let vs briefly consider of some meanes Of the meanes to help our memorie auoid forgetfulnesse whereby we may helpe our memories and auoide this sinne of forgetfulnesse The first is that we prepare our selues before we heare the word of God that our hearts may be fit grounds to receiue the seede of Gods word And this is done first by meditating vpon our sinnes which we desire should be mortified and on those vertues and graces wherein wee are weake or wanting and this will worke in vs an earnest desire to heare the word which is the Physick that will cure our corruptions the food which will nourish strengthen vs in all grace and goodnesse Now those who feede vpon this heauenly banquet with a hungry appetite and a good stomacke they will well digest it and retaine this wholesome nourishment whereas they who heare the word and receiue this food with cloied appetites they are ready as soone as they haue receyued it to cast it vp againe through forgetfulnesse Secondly before wee come wee must purge our hearts from all maliciousnesse and filthinesse and remoue out of our minds all our worldly businesses and distractions which will choak in vs the seede of Gods word and keepe vs from hearing and remembring it If then we would keep and lock vp the treasure of Gods word in the chest of our hearts wee must first cast out of it the base rags of worldly vanities for God and Mammon spirituall wisdome and worldly profanenesse will neuer dwell together Thirdly wee must before wee come haue recourse vnto God by hearty prayer desiring him that with his holy spirit hee will not onely open our eares that wee may reuerently heare his word but also write it in our harts so as it may neuer be blotted out So in the hearing of the word we are to performe these dueties if wee would retaine it in memorie first we must heare it with delight for if with Dauid we delight our selues in Gods statutes then we will not forget his word Psal 119. 16. Psal 116. 16. If we receiue it with joy as being that precious pearle which alone maketh rich then our hearts will be fixed on it for there as the treasure is there will the heart be also Secondly we must heare the word with great reuerence and attention fixing our eyes on the teacher as they on Christ Luke 4. 20. and our hearts vpon his words and so Luke 4. 20. that which is receiued with such attentiue reuerence will not easily slip out of memory Thirdly we must obserue the methode and order of our teacher how he deuideth his Text into seuerall branches and how he passeth from point to point and so the generall points being remembred will help vs to recall the particulars vnder them contained euen as the body of a Tree bringeth vs to the maine boughes the boughes to the braunches and the braunches to the little sprigges and leaues Lastly after we haue heard the word we are to help our memories by prayer meditation and conference for otherwise the foode of the word will be as meate vndigested which cannot abide in the stomacke or as the seede vncouered which is deuoured of the fowles as soone as it falleth on the ground ANd so much concernig the second sinne laide to the charge of the Priests the third followeth together with the punishment denounced against it Verse 7. As they were Verse 7 increased so they sinned against mee therefore will I change their glorie into shame The which words containe two parts Exposition first the Priests sinne secondly their punishment Their sinne was the vngratfull abuse of Gods abundant blessings and rich mercies multiplyed vpon them in these wordes As they were increased the more they sinned against me Where hee expresseth both the blessings multiplyed vpon the Priests and their abuse of them the blessings in these words as they were increased Whereby is signified not onely that the Lord had multiplyed the Priests in number but also and that as I take it more principally that he had increased them in riches power and dignitie aboue the rest of the people the which extraordinary benefites should haue wrought in them an extraordinary measure of thankfulnesse and care to glorifie God seeing he was the sole authour of all their preferment as he also implyeth whereas he saith not that they had thus increased themselues but that they were increased namely by the Lord their God Their sinne was their vngratefull abuse of these benefits in these words So they sinned against me that is the more I multiplyed my blessings vpon them the more they multiplyed their sinnes against me for thus this word So is somtimes taken as Exod. 1. 12. But as they vexed them so they Exod. 1. 12. multiplyed that is the more they vexed them the more they multiplyed as our translation also hath it So in this Prophecie Chap. 11. 2. They called them so they went from them that Hos 11. 2. is the more they called them the more they went from them This then was their sinne that whereas Gods liberall bounty towards them should haue made them thankfull to God and zealous of his glory contrariwise his benefites made them wanton proud and forgetfull of God and not onely negligent of all good duetyes but ready to commit any iniquitie and impietie against God The which sinne as it is odious in all so especially in the Priests as some also thinke it is implyed in the words against me which they translate Sic peccauerunt mihi they haue sinned to me wherby is intimated that the Priests sins who draw neere vnto God and not onely professe his law themselues but also teach others do more neerely touch the Lord dishonor his name and prouoke his wrath then the sins of the ordinarie people euen as the crimes of a Steward whom his Lord putteth in trust with the rest of the familie doe more discredite his maister and incense his anger then the faults of the common seruants The punishment denounced against this sinne is contained in these words therefore I will change their glorie into shame where by glory we are to vnderstand al those benefits of riches power and honour in which the Lord had increased them all which he comprehendeth vnder the name glory because they were their glory or the things wherein they chiefely gloryed So whereas he saith that hee would turne their glory into shame the meaning is that he would depriue them of all