vnto which wee are preferred so behaue our selues as beseemeth our high place and calling A Prince will not seruilely drudge for day wages nor sell his honor for a small trifle nor set his minde vpon base obiects no more should we who by vertue of this royall mariage are called to higher honour then the whole world affoordeth spend our sweate and labour to obtaine vncertaine richer and filthie pleasures wee should not dimme our glorie and impeach our honour by behauing our selues like the slaues of sinne and Satan nor affect with the highest pitch of our desires worldly toyes and base trifles seeing things of farre greater excellencie are reserued for vs. Lastly as hereby wee may be put in minde of our honour We must performe coniugall duties vnto Christ and dignitie so also of our dutie namely that being married vnto Christ wee labour to performe vnto him all duties required of a good wife seeing he is wanting in nothing which belongeth vnto a most gratious and kinde husband that is let vs loue him aboue all the world and shew our loue by our readinesse to lay downe our liues for his sake who is our louing husband seeing he hath laid down his for vs euen whilest wee were his enemies Let vs yeeld vnto him voluntarie and absolute obedience and submit our selues to bee ruled and guided by his word and Spirit Let vs keepe our coniugall fidelitie reseruing our selues pure and vndefiled as from all other sinnes so especially from idolatrie and superstition Let vs who haue communion both in Christ and all his benefits not grudge to giue our selues and the best things we haue vnto him for the aduancement of his glorie and the furthering of his worship and seruice especially let vs giue vnto him our hearts which he so much desireth Let vs reuerence him as our heauenly husband fearing his displeasure as the greatest euill and mourning for no losse so much as for the losse of his fauour Let vs rest wholly relie on his prouidence for the supplie of all our wants and for protection from all dangers In a word let vs labour to performe all duties which belong to such a husband and to deck our selues with all graces which may make vs appeare amiable in his sight and so wee shall confirme our selues in this assurance that we are espoused vnto Christ and shal be made partakers not only of himselfe but also of all his benefits And these are the doctrines which are to be obserued out Nothing can frustrate the couenant betweene God and vs. of the contract it selfe Now follow those which arise out of the adiuncts and properties of this mariage and first out of the perpetuitie thereof Where first wee may obserue to our singular comfort that it is impossible for any thing whatsoeuer to breake off the couenant betweene God and vs or to make a separation after hee hath once contracted vs to himselfe in this holy mariage nor all our spirituall enemies Satan the world the flesh nor all the power of hell ioyned together no nor yet our owne sinnes past present or to come for the Lord hath here promised that he will espouse vs vnto himselfe for euer Who therefore would not labour with his whole endeuour to attaine vnto this most honourable estate accompanied with such inestimable benefits seeing they are infinitely more excellent in their owne nature then all the glorie and riches of the world and besides they are eternall and neuer to be taken from vs. He that is in honour to day may be in disgrace to morrow he that is now rich may within a while be brought to extreame pouertie but who so is aduanced to this spirituall honour of being espoused vnto God shall neuer be depriued of it neither in this life nor in the life to come Secondly seeing the vnion betweene Christ and vs is perpetuall seeing the bonds of this vnion is the Spirit of God and a true and liuely faith hence we learne that Gods Spirit and this faith after we are married vnto Christ shall neuer be taken from vs for then the mariage bonds being broken the mariage also should bee dissolued which is contrarie to the promise of God in this place And these are the things to be obserued out of the perpetuitie Whosoeuer are married vnto Christ are made righteous of this mariage Out of the properties and conditions thereof we may further note these instructions First whereas the Lord promiseth that hee will espouse the Church in righteousnes hence we learne that whosoeuer are maried vnto Christ they are also made righteous that is they are not only clothed with the wedding garment of Christs righteousnesse imputed vnto them by which they are iustified in Gods sight but also are made righteous by the sanctification of his Spirit dwelling in them the which their righteousnes consisteth in the integritie and vprightnes of their hearts and in their earnest and sincere desire and endeauour to performe obedience vnto Gods Commandements the which their obedience is in this life mingled with manifold infirmities and imperfections but shal become perfect in the life to come Secondly we learne that though this righteousnesse bee Our righteousnesse constant and perpetuall weake and imperfect yet shall it be perpetuall euen as our mariage with Christ is perpetuall and eternall And therefore although wee must worke out our saluation with feare and trembling and labour earnestly to haue this our righteousnes more and more strengthned and increased yet when we feele our slow progresse in the pathes of righteousnes and finde it mingled with our great corruptions and imperfections like a few graines of corne in a heape of chaffe let vs not be vtterly discouraged as fearing lest this little sparke of righteousnes will be altogether quenched with the floud of our corruptions seeing the Lord hath promised that as this his couenant of mariage with vs shall bee perpetuall so also that it shall for euer continue in righteousnes c. Thirdly whereas the Lord promiseth that he will marrie Our righteousnesse is not the cause of our vnion with Christ his Church in righteousnes not by chusing her being righteous but by making her righteous being chosen hence we learne that our owne righteousnes is not the cause of this holy and happie vnion but that this vnion is the cause of our righteousnes for after we are vnited vnto Christ by the Spirit of God then this Spirit dwelling in vs doth applie vnto vs the vertue of Christs death which purgeth vs from not only the guilt and punishment of sin but also from the corruption power and dominion thereof and the vertue of his resurrection whereby wee also are raised from the death of sinne to holines and newnes of life And this notablie appeareth Ezech. 16. 8. 9. 10. 11. c. Ezech. 16. 8. 9. Secondly whereas the Lord saith that he will marrie his Church in iudgement hence we learne that whosoeuer
of all and euery of them neither must we imagine that these two not my people and the sonnes of the liuing God are alike generall as though all and euery man amongst them of whom it might be said not my people of them it should be said that they were the sonnes of the liuing God but it is to be vnderstood of Gods elect onely who should be called from amongst them both and added to the Church For many were eternally reiected many who neuer heard of the Gospel and of Christ many outwardly called by the ministery of the word who were not called effectually and so neither iustified nor made Gods soones by adoption and grace The third thing which is signified in these words is the instrumentall cause or meanes whereby they should attaine vnto this dignity namely by the preaching of the Gospell the which is implied by the phrase of speech here vsed for he doth not say they shall begin to be or they shall be made or they shall be adopted the sonnes of God but it shall be said vnto them Yee are the sonnes of the liuing God to wit in the preaching of the Gospell which is the strong power of God to saluation vnto all that beleeue Rom. 1. 16. and the onely ordinary meanes of begetting faith Rom. 10. 17. by which Rom. 1. 16. 10. 17. Iohn 1. 12. 1. Cor. 4. 15. faith we attaine vnto this prerogatiue of being the sonnes of God Iohn 1. 12. And this the Apostle plainely sheweth 1. Cor. 4. 15. where affirming himselfe to be the Corinthians spirituall father who had begotten them vnto God he sheweth likewise whereby they were begotten and regenerate namely through the preaching of the Gospell Furthermore it is to be obserued that it is set down absolutely it shal be said vnto them without expressing by whom but we are to vnderstand it of God himselfe who had said ye are not my people for he onely after their reiection from being his people could make them his sonnes notwithstanding we are not to vnderstand it that this should be spoken by God himselfe immediately but as he said yee are not my people by the ministery of his Prophet so he saith yee are the sonnes of the liuing God by the ministery of his Apostles and Ministers in the preaching of the word The last thing to be considered is the dignity or prerogatiue it selfe expressed in these words Yee are the sonnes of the liuing God Where we are to note that he doth not obserue a perfect antithesis betweene these and the former words which should haue bin thus expressed In the place where it was said yee are not my people it shall be said vnto them ye are the people of God but in stead thereof he saith ye are the sonnes of the liuing God The reason whereof is this first because he would hereby signifie that through Christ in the couenant of grace we haue a far more excellent estate then vnder the law by the couenant of works for then they were but the people or subiects of God but now they are his sons adopted in Iesus Christ and being sonnes they are likewise Rom. 8. 17. heires and coheires with Christ as the Apostle speaketh Rom. 8. 17. Then they were the people of God on the condition of their perfect obedience to the Law which when they obserued not they lost this dignity and were reiected from being Gods people but now they are sonnes on the condition of faith and heires of an inheritance immortall vndefiled and that fadeth not away as the Apostle speaketh 1. Pet. 1. 4. because 1. Pet. 1. 4. they shall neuer fall from the couenant nor forsake or be forsaken of God seeing his seed remaineth in them 1. Iohn 3. 9. 1. Iohn 3. 9. Secondly by this phrase he excludeth in the worke of our saluation all kind of merit and sheweth that it is wholly to be ascribed to the free grace of God If he had said ye shall be called Gods people it had not so fully excluded all merit seeing there may be some desert in a people which mooueth the Prince to take them for his subiects but when he saith Ye shall be called sonnes it shutteth out all merit seeing no sonne can deserue of his father to be begotten of him before he hath his being Thirdly he vseth this phrase of speech because it containeth All the benefits of the Gospell comprised vnder this title The sons of God in it the summe of those benefits which are offered and bestowed in the Gospel is as it were a briefe abridgement of the whole worke of our saluation for those who are sons are likewise predestinate to eternall life seeing he hath therfore predestinate vs to bee adopted through Iesus Christ vnto himselfe as it is Eph. 1. 5. If we are sonnes then need we not Ephes 1. 5. to doubt of the loue of our heauenly father if we are sons then are we called to this high dignitie seeing before our calling we were strangers and enemies if sonnes then are we iustified in Gods sight freed from sinne and indued with righteousnesse and so fully reconciled vnto God seeing the Lord infinit in iustice would neuer admit any into such a high degree of fauour who were yet polluted in their sinnes and destitute of righteousnesse If we are sonnes then haue we receiued the spirit of adoption which leadeth and ruleth vs mortifieth our corruptions and quickneth vs in the inner man raising vs vp from the death of sin to holines and newnes of life Finally if we are sons then also we are heires and coheires with Christ of the kingdome of glorie Rom. 8. 17. Rom. 8. 17. Lastly as hereby he expresseth the inestimable benefits of The name of sonnes stirreth vs vp to all Euangelicall duties the Gospell so also doth he hereby stirre vs vp to all Euangelicall duties for sonnes more beleeue trust hope in loue their fathers then people their gouernours and with more alacritie and diligence performe obedience vnto their commandements and therefore if wee bee the sonnes of God wee must bee mindfull to performe these duties to our heauenly father The last thing to bee considered in this royall dignitie is that they shall be called the sonnes of the liuing God whereby the greatnesse of this benefit is amplified as though hee should say Ye shal be the sonnes of a God not like vnto the idols and Gods of the heathen which either neuer liued or but for a short time but of the eternall and euer liuing Iehouah who is and will be euer willing and able to defend and prouide for you who are his children And as hereby is signified the eternitie of our heauenlie father so there is implied also the eternitie of vs his children For as Christ saith God is not the God of the dead but of the Matth. 22. 32. liuing so may I say hee is not a father of the dead but of the liuing
are to liue like Gods subiects and doe seruice to their Lord and Sauiour who hath redeemed them to this purpose 1. Cor. 6. 20. and then to the kingdome of glorie where they shall receiue a rich reward for their seruice euen a crowne of glorie and euerlasting happinesse First then they must ascend out of the kingdome of darkenes Of our comming out of the power of darkenesse by vocation and iustification sinne and Satan into the kingdome of grace which is done first when as Iesus Christ hath effectually called them gathered them into his Church and vnited them vnto himselfe making them members of his owne body by vertue of his holy spirit and the fruit thereof a liuely faith By which vnion they haue right and propriety vnto the righteousnes death and merits of Christ their head whereby they are iustified in the sight of God for the iustice of God being fullie satisfied by the death and merits of Christ and the debt of our sinnes being discharged they are pardoned and done away and we being clothed with his righteousnesse and actuall obedience are accepted and reputed of God as iust and so reconciled vnto him and adopted for his sonnes in Christ And this is the first kind of our ascending out of the land and kingdome of darkenesse when as we are freed and deliuered out of the power of Satan and sinne in respect both of the guilt and punishment thereof so that now it cannot condemne vs nor any longer detaine vs as prisoners vnder the arrest of the law in the prison of death and vtter darkenesse And of this ascension the Apostle speaketh Ephes 2. 4. 5. 6. Secondly they ascend out of the kingdom of sin Satan Ephes 2. 4. 5 6. Our cumming out of the power of sinne by sanctification into the kingdom of Christ when as being vnited vnto him they haue part in his death and resurrection by the vertue and power whereof sinne is mortified in them and they raised from the death of sinne to holinesse and newnesse of life so that now their harts and affections their words and actions their life and conuersation is quite changed for whereas whilest they liued in the land of darkenesse vnder the kingdome of sinne and Satan they were wholly earthlie carnall and diabolicall now being ascended out of the land into the kingdome of Christ they are spirituall and heauenly their heart and affections which in former times did lie groueling on the earth minding nothing but worldlie and carnall things are now mounted aloft so that though their bodies be on the earth yet their conuersation is in heauen from whence they expect their Sauiour the Lord Iesus Christ Phil. 3. 20. And being risen with Christ they doe not Phil. 3. 20. seeke those things which are on the earth but those things which are aboue as the Apostle speaketh Col. 3. 1. And as Col. 3. 1. they rise aloft in heart and affections so also in words and actions which are not as in former times carnall and earthly but spirituall and heauenly Of this ascension the Apostle speaketh Rom. 6. 4. 5. 6. And this is that first resurrection of Rom. 6. 4. 5. 6. which Iohn speaketh in which whosoeuer haue their part are blessed because on such the second death hath no power Apoc. 20. 6. Apoc. 20. 6. And thus the Church and people of God ascend out of the land of darkenesse and the kingdome of sinne and Satan first by their iustification whereby they are freed from the imputation guilt and punishment of sinne so that it cannot Rom. 8. 33. 34. accuse and condemne them and secondly by their sanctification when by vertue of Gods spirit dwelling in them and applying vnto them the death and resurrection of Christ they doe by little and little subdue and mortifie the power of sinne so that it doth no longer reigne and rule in them as Rom. 6. 12. in former times and hauing lessened and abated the corruption doe begin to rise from the death of sinne to newnesse of life yeelding voluntarie obedience to Gods commandements The second manner of the Churches going vp or ascending Of our ascending out of the land of darkenesse into the kingdome of glorie out of the land of darkenesse the kingdome of sinne and Satan is when they ascend into the kingdome of glorie whereof there are three degrees the first whereof is in this life which is onely in hope and in respect of the certaine assurance of their full and perfect deliuerance out of the kingdome of sinne and Satan and of their entrance into and possession of the kingdome of heauen The which their hope and assurance is grounded vpon their vnion with Christ for being assured that Christ their head clothed with their flesh is ascended into heauen they haue no lesse assurance that they his members shall also ascend thither seeing the vnion betweene them is inseparable And this is that ascension of which the Apostle speaketh Ephes 2. 4. 5. Of which in respect Ephes 2. 4. 5. of the certaintie of faith Gods people haue such full assurance that they are said not onely to hope for it but alreadie to haue entred into it and to haue taken possession of it Ioh. Ioh. 3. 36. 3. 36. He that beleeueth in the Sonne hath euerlasting life So 1. Ioh. 3. 14. We know that we are translated from death to life 1. Joh. 3. 14. because we loue the brethren The second degree of their ascension out of the kingdome of sinne and Satan into the kingdome of glorie is at the time of their dissolution when their bodies resting in the graue their soules haue entrance into a reall possession of the heauenly ioyes And of this the Wise man speaketh Eccles 12. 7. And dust returnes to the earth as it Eccles 12. 7. was and the spirit returnes to God that gaue it And the Apostle Paul thus desireth to bee dissolued that his soule might be with Christ Phil. 1. 23. Phil. 1. 23. The last degree is their full and perfect liberty which shall be at the day of the generall resurrection when as body and The last degree of our liberty soule shall be vnited together and being fully freed from the power of Satan sinne death and corruption shall for euer inherit the vnspeakeable ioyes of Gods Kingdome And this also they attaine vnto by vertue of that vnion which they haue with Christ whereby their bodies and soules being inseparably ioyned vnto him they by vertue of his spirit dwelling in them and applying vnto them the power of his resurrection are also raised and ascend into heauen that where he their head is there they his members may be also And of this the Apostle speaketh Rom. 8. 11. But if the spirit of him Rom. 8. 11. that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies
because his spirit dwelleth in you And this is that full liberty and perfect redemption of which our Sauiour speaketh Luke 21. 28. When these things begin to come to passe then looke Luk. 21. 28. vp and lift vp your heads for your redemption draweth neere And this is the meaning of these wordes The doctrines which from hence arise are these First we may obserue that The Do ∣ ctrines after Christ hath gathered his Church and they being gathered That as soone as we are vnited to Christ we ascend out of the kingdome of darknesse haue by a liuely faith chosen and imbraced him for their King and head then presently they ascend out of the land of darkenesse the Kingdome of sinne and Satan and that in respect both of their iustification whereby their sinnes being not imputed they are freed from guilt and punishment and are accepted as righteous being clothed with the righteousnesse of Iesus Christ and in respect of their sanctification whereby they are freed from the power and corruption of sinne when as the Spirit of God dwelling in them applieth vnto them the vertue of Christs death and resurrection whereby their sinnes are by little and little mortified and subdued and they raised from the death of sinne to holinesse and newnesse of life Whosoeuer therefore are gathered into the Church and haue chosen Christ for their head they may bee assured that they are iustified in Gods sight and so freed from the guilt and punishment of their sinnes and also that they are sanctified and in some measure freed from the power and iurisdiction of sinne so that it shall no longer raigne in their mortall bodies for these goe inseparably together so that hauing one we may be assured Rom. 6. 12. that we haue all the other and that wanting one we want all the rest Secondly we may obserue that the Church being set at liberty out of the land of darkenesse doth ascend into the The true members of the Church are not carnall but spirituall Kingdome of God first into the Kingdome of grace and then into the Kingdome of glory So that the Church of Christ and all the true members thereof are no longer earthly carnall and worldly but spirituall and heauenly they are no more citizens of the world but of the new Ierusalem which is aboue their hearts are not now groueling on the Phil. 3. 20. earth but they haue their conuersation in heauen minding not earthly but heauenly things For after that our Sauiour Christ our soueraigne Prince hauing ouercome our spirituall enemies in whose bondage we were inthralled hath pronounced the sentence of our liberty we then begin to shake off the bolts and chaines of our sinnes and corruptions and to come out of the prison and power of sinne and Satan neither will we then make a stay there but make all haste possible to get out of their kingdome and dominion lest againe wee should be ouertaken and inthralled in their bondage and because no other place can secure vs from this danger therefore we ascend into the kingdome of Christ desiring his aide and protection who alone is able to defend vs and forasmuch as whilest we continue in the suburbes of this kingdome the Church militant although we be neuer ouercome yet we are continually assaulted with our spirituall enemies therefore we continually desire and hope to enter within the walles of the heauenly Ierusalem the Church triumphant in heauen where not onely wee shall bee free from danger of being subdued but also from assault and molestation in the meane time setling our minds and hearts not vpon things present but vpon those future ioyes of which we are assured when we shall be admitted citizens of Gods kingdome of glory and attaine vnto our full redemption And these are the steps and degrees whereby we ascend out of the land of darkenesse into the kingdome of glory The degrees whereby we must ascend out of the land of darkenesse the highest whereof none can attaine vnto but they who begin at the lowest for first we must be subiects of the kingdome of grace before wee be subiects of the kingdome of glory we must first be members of the Church militant before we be members of the Church triumphant first wee must enter into the suburbes before we can come into the citie first we must haue assurance of our heauenly inheritance by faith and hope before we shall inioy the actuall possession and lastly we must haue our mindes hearts and affections transported into our heauenly country or else our bodies soules shall neuer ascend thither So that in this point also one of these steps and degrees being ascended it giueth vs assurance that we shall stil ascend till we come to the highest and on the other side if we begin not at the first we shall neuer ascend to the last namely the glorious ioyes of Gods kingdome The last thing to be considered is by what vertue and power we ascend out of the land of darknesse into the kingdome By what vertue and power we ascend out of the land of darkenesse of glory to wit not our owne but Iesus Christs for he alone is it who by his death and merits hath set vs free out of the land of darknesse and deliuered vs from the guilt and punishment of our sinnes and he onely it is who by vertue of his Spirit applying his death and resurrection vnto vs doth enable vs to ascend out of the power of sinne and to subdue and mortifie the corruptions thereof And none but he raiseth vp our mindes from the earth and earthly things and giuing vs entrance into his heauenly ioyes by faith and hope doth transport our hearts and affections thither whither our soules and bodies shall afterwards ascend In a word it is he alone who by vertue of the same spirit vniting vs vnto him as members of his body doth cause vs to ascend in soule at the houre of death and in body and soule ioyned together at the general resurrection and giueth them full and actuall possession of Gods kingdome And therefore let vs beware that we trust not to ascend vp into heauen by the broken ladder of the merits of Saints or our owne works and worthinesse for so shall we rob Christ of his glory and our selues of all comfort in this life and happinesse in the life to come seeing these rotten and broken steps will most faile vs when we most rest vpon them but let vs looke to ascend by Christ alone who is the onely sound and strong ladder vpon which the Angels descend to carry vs vp with them into Abrahams bosome Iohn 1. 51. and the true and straight John 1. 51. way whereby we may ascend out of this vale of misery into the Kingdome of euerlasting glory as himselfe speaketh Iohn 14. 6. Iohn 14. 6. And thus much concerning the description of the Churches happinesse vnder the gouernment of
wisedome against their follie nor suffer their stubborne willes to crosse my will and eternall counsell but I will now begin to take care of them seeing they will take no care of themselues and because they haue nothing profited by all my threatnings and punishments I will mollifie their hard hearts and incline their stubborne and rebellious willes with my gratious promises and mercifull benefits So that the Lord behaueth himselfe like a tender hearted father and we demeane our selues like stubborne children though our stiffe harts relent not vnder his corrections yet his heart yearneth at our paine and he is sooner wearie of punishing then we of suffering punishment and when his chastisements will not ouercome our malitiousnesse hee laboureth to ouercome vs with his goodnesse and kindnesse and as the carefull and louing Physition is not moued by the desperate wilfulnesse of his impatient patient both refusing that which is good for him and eagerly seeking that which is hurtfull and pernicious to giue him ouer to himselfe but vseth the greater care and diligence by how much the lesse hee seeth that hee careth for himselfe and when he heareth for all his loue and labour nothing but distempered and railing speeches from his patient is rather thereby mooued to pitie then reuenge so dealeth the Lorde with vs who are sicke in sinne c. The vse which we are to make hereof is that we not onely praise the Lord for this his mercie and goodnesse but also that wee striue to follow his example not seeking reuenge when wee are iniured but striuing to ouercome euill with goodnes as the Apostle exhorteth Rom. 12. 19. 21. and so Rom. 12. 19. 21. shall wee indeed approue our selues to bee the children of our heauenly father as our Sauiour teacheth vs Matth. 5. Mat. 5. 44. 45. 44. 45. Thirdly we may heere learne that neither Gods terrible The Lord only leadeth to repentance threatnings nor sharpe afflictions are auaileable to worke in our hearts true repentance vnlesse the Lord allure and incline our harts with the inward operation of his holy Spirit for the more God punisheth the more naturally we repine and murmure and our steely hearts like the anuill with more blowes do waxe the harder and sooner will we breake then bow vnlesse the Lord incline vs as appeareth in the example of Pharaoh Saul the Israelites Esay 1. 5. and in our owne experience Esay 1. 5. Fourthly we here learne that the Lord is the principal and The Lord is the sole cause of our conuersion sole cause of our conuersion for vntill he incline and allure our hearts to leaue our sinnes and to returne vnto him neither his promises nor his threatnings neither his benefits nor his punishments will worke in our hearts vnfained repentance And as this is manifest in this place so also in diuers other places of Scripture Ieremie telleth vs that the Black-moore may as well change his skinne or the Leopard his spots as we can do good that are accustomed to euill Ier. 13. Jer. 13. 23. 23. And therefore the Lord when he would conuert his people saith that he will giue them a new spirit and taking the stoheart out of their bodies will giue them a heart of flesh Ezech. Ezech. 11. 19. 36. 26. 11. 19. so Ezech. 36. 26. And our Sauiour Christ teacheth vs that no man can come vnto him except the Father draw him Ioh. 6. 44. the Apostle likewise saith that before our conuersion Iohn 6. 44. we are not only sick but euen dead in our sins and therfore no more able to raise vp our selues from the death of sin to the life of righteousnes then a dead man to rise out of his graue Ephes 2. 1. Ephes 2. 1. But it may be demaunded that if this be so to what purpose serueth the ministerie of the Word and exhortations to repentance seeing he speaketh in vaine that perswadeth a dead man to rise to life I answere that the ministerie of the Word is the meanes of our conuersion which the Lord by the inward operation of his holy Spirit maketh effectuall for this purpose in the hearts of all his elect These exhortations therefore vnto repentance are not in vaine seeing the Lord worketh not vpon men as vpon stocks and stones but as vpon reasonable creatures whom he exhorteth to repentance and withall working vpon their hearts by his holy Spirit inclineth them to performe that vnto which hee exhorteth them and as he outwardly commandeth so inwardly he inclineth and enableth them to do that which he commandeth and hence it is that our Sauiour saith that the words which he spake were Spirit and life Ioh. 6. 63. because Ioh. 6. 63. they were not like the law which only commanded and did not enable to yeeld obedience but being made effectuall by the Spirit which gaue life vnto them they both enioyned and wrought in vs true obedience And this the Prophet implieth when as he saith that the Lord will allure or perswade them to turne vnto him so that his word is the instrument whereby he doth not only moue vs but throughly perswade vs to true repentance and this we may see verified Act. 13. 43. in the example of Lydia Act. 13. 43. 16. 14. 18. 4. 28. 23. chap. 16. 14. 18. 4. 28. 23. The vse which we are to make hereof is that we yeeld vnto him the whole praise of our conuersion and not with the Papists share with him ascribing part of the glorie vnto him and part to our selues Secondly seeing it is the work of God alone we must not rest in our owne power and strength for the effecting of this great worke but we must call vpon God for this grace saying with the Church Lament 5. 21. Conuert vs O Lord and Lament 5. 21. we shall be conuerted much lesse are we to deferre our conuersion from day to day as though it were a matter which we can easilie performe at our owne pleasure but considering it is the Lords free gift let vs receiue it when he offereth it and turne vnto him when he allureth and perswadeth vs to repentance And so likewise because it is the Lord alone who allureth and turneth the heart it behooueth al those who would conuert others not to rest too much in the force of their owne eloquence or the strength of their owne reasons but to ioyne with their earnest labour and endeauour humble and hartie prayers vnto almightie God desiring the assistance of his holy Spirit by which alone their perswasions are made effectuall to perswade Fifthly we here learne not to expect presently vpon our We must not expect secure peace after our conuersiō conuersion vnto God and adioyning to the Church secure peace and flourishing prosperitie for after the Lord hath allured and perswaded vs to turne vnto him he leadeth vs into the wildernesse of affliction before he bringeth vs to rest in our heauenly Canaan The
and almost princely brauery are driuen to increase their fines and inhaunse their rents to excessiue rates and when all this is not sufficient to defray their charges they are faine to giue ouer hospitalitie and to hide themselues in corners to saue expences And thus also Citizens vying with one another who shall exceede in pride and excesse and not being able to maintaine themselues in this course by their lawfull gaines and honest labours are driuen to vse all manner of fraud and deceipt in buying and selling subtill slights and indirect wayes and when all this will not serue the turne they are at the last constrayned to breake and become bankrupts either vtterly ruined in their estates or that which is worst of all they keepe in their hands the goods of those who haue credited them and so seeke to rise againe by their fall to inrich themselues by bringing others into pouertie or if not so then they seeke to buy or farme some office wherein they may liue by bribing proling extortion and exaction or procure a patent for some Monopolie that so they may aduance and raise their owne gaines out of the losse hinderance of the whole land and common wealth The vse hereof is to moue men to liue within their compasse and to imbrace temperance and frugalitie as being Frugalitie is a good vertue excellent vertues in themselues and also singular meanes to preserue vs from many vices and to restraine vs from rushing into grieuous tentations For so long as a man liuing by his honest labours doth keepe his expences with in the compasse of his gaines so long he hath much peace of conscience and contentation of minde neither is he easily drawn by hazarding his credit and much lesse his soule to gaine that wealth which he can well want whereas those who spend their time in idlenesse pleasure and luxurious excesse haue alwayes their mindes stretched vpon the racke of want tormenting themselues with carking care how they may salue their credit and maintaine their idle brauerie and luxurious wast and not being able to compasse their desires by honest and lawfull meanes they lye open to all tentations of the diuell and are ready to entertaine any wicked and dishonest course which seemeth to proffer vnto them the least gaine Fourthly we may here obserue that the Lord condemneth That it is an haynous offence to indeauour to inrich our selues by the sinnes of others it as a haynous offence when as men desire to inrich themselues by the sinnes of others I say when as men desire the falls of their neighbours for their owne aduantage otherwise it is lawfull for Magistrates to take penall fines when as they doe not desire that their subiects should offend for their owne gaine but rather by these punishments indeauour to restraine them from committing of the like faults But to delight in the sins of our brethen because thereby we haue gaine and aduantage is outragious wickednesse in the sight of God for seeing the plagues of God death and condemnation is the due wages belonging vnto sinne what do these men but greedely desire gaine though it cost the price of mens bodyes and soules and cast the offenders downe into hell Now if it be an outragious sin to desire gaines though it be purchased with the bodily life of our neighbour what shall we thinck of the horriblenesse of their sin who seeke their owne profit by hazarding both their bodyes and soules to eternall destruction Thus doth the Pope of Rome offend who inricheth himselfe by selling dispensations for sinne and is content to tollerate filthy stewes that thereby he may increase his yearely revenew And thus doe Magistrates offend when they rejoyce in the peoples faults and transgressions because by inflicting vpon them a penal mulct they inrich their owne coffers Thus doe Lawyers offend who delight in the malice discord and contentions of the people because hereby they haue fit opportunitie to inrich themselues with fees Thus doe Iudges and Officers of such Courts offend as make a pray of the sinnes of the people watching after hopefully expecting the neglect of duties as after a booty or prize and rejoycing in their hearts when as they heare of adulteries slanders and other enormious crimes because they may out of them raise their owne profit which wickednesse they manifestly commit who change the course of the Law and turne open punishments into priuie mulcts and punishments which should be personall and exemplary into punishments of the purse Thus also do they sinne who that they may preuaile in their suites giue hire vnto the sons of Beliall to confirme their false euidence by wicked perjury And thus doe shop-keepers grieuously offend when as they can be content that their seruants should in selling their wares vse lying swearing and deceipt that thereby they may put them off at the higher rate But in this respect Ministers doe most grieuously sinne when as either they mislead the people in errours and heresies that they may haue the fitter opportunitie of inriching themselues or when as they flatter them in their sinnes and sow pillowes vnder their elbowes that they may more securely goe on in wickednesse that so by pleasing them in their lewde courses they may haue the greater interest in them in their purses And this was the sinne of the Priests in this place who by their false doctrine hartned the people in their sins teaching them that when they had sinned there was no more to bee done for the appeasing of Gods anger but to offer their sacrifices and thus the Scribes and Pharises countenanced children in their vndutifullnesse and rebellion against their parents if they would bring vnto them oblations Mat. 15. Mat. 15. 4. 5. 4. 5. 6. And this is the sinne of those false teachers which the Apostle Peter fore-telleth should be in these latter dayes which through couetousnesse should with fained words make merchandise of mens soules 2 Pet. 2. 3. The which prophecie 2 Pet. 2. 3. we may see most euidently accomplished in the Cleargie of the Church of Rome who for mony sell dispensations for sinnes and incourage the people in all manner of wickednesse by offring vnto them easie remedies to free them from this burthen namely by doing or buying out of penance by going on pilgimages by offring to Saints by purchasing of pardons indulgences and absolutions by auricular confession by giuing of money to haue masses trentals and dirges saide for their soules for what worldly man would not be incouraged to liue in his sinnes which are more deare vnto him then his wealth yea then the fruite of his owne body as the Prophet sheweth if he may be acquitted of the guilt Micah 6. 7. and punishments thereof by confessing them to the Priest and by giuing of money for the procuring of a pardon or dispensation The vse of this doctrine serueth to make vs abhor the sin Couetousnesse the roote
and therefore seeing the commandement of God made that action lawfull which otherwise would haue been theft in the people of Israel therefore the like commandement might make this mariage of the Prophet lawfull which in it selfe was vnhonest and vnlawfull To which I answere that there is great dissimilitude in these two examples for first God the soueraigne Lord and chiefe owner of heauen and earth and all that in them is in his own right and by his sole authority might take that which was his owne frō one and giue it to another Secondly this action was lawfull by the law of nature and nations that those who had long serued them as bondmen should haue some reward for their labours which because they tyrannically withheld the Lord like a Soueraigne monarch and iust iudge righted the cause of the oppressed and appointed vnto them this wages for their tedious seruitude And therefore there being no such equitie in this vnhonest mariage and seeing the Lord neuer by his sole authoritie commandeth things vnlawfull and dishonest this example maketh nothing for their purpose Againe they obiect that God commanded Abraham to sacrifice his owne sonne which action in Abraham should haue been vnnaturall and wicked I answere that this commandement in Gods purpose was a commandement of triall onely which he meant not should be put in execution Yea but though Abraham had slaine his sonne his action had been iust and lawfull I answere that this also is most true for seeing God who is absolute Lord of all creatures and chiefe iudge of heauen and earth hath vnlimited power of life and death and seeing the party was to be slame howsoeuer he was innocent towards his father yet had deserued not onely temporarie but also eternall death in respect of his sinnes against God Abraham being commanded by God to be his minister of iustice in executing deserued punishment vpon his sonne was to set aside fatherly affection and to yeeld obedience to Gods seruice but yet iust commandement Neuerthelesse because the outward administration of this act would haue seemed vnnaturall and against the law of nature and nations the Lord onely inioyned it by way of triall and neuer purposed that it should be put in execution although being the father of spirits it was easie for him to haue raised him againe from death to life And therefore this semblable commandement of a seeming vnlawfull thing affordeth no colour to proue that this dishonest marriage should bee actually inioyned and performed Secondly we may not giue such an exposition of one of Gods Commandements which contradicteth and crosseth an other but that one of such holy and high a calling as this Prophet should linke himselfe in marriage with an infamous and common harlot contradicteth and crosseth other commandements and therefore we are not thus to expound it The proposition needes no proofe the assumption is manifest by these reasons In that it was vnlawfull for the high Priest to take to wife a diuorced woman a woman polluted or an harlot nay he might not so much as marry a widowe Leuit. 21. 14. In that the Lord giueth speciall charge concerning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choyce of his Ministers that their wiues be honest sober and faithfull 1. Tim. 3. 11. and that they haue faithfull children not riotous or disobedient And therefore it is not likely that the Lord who hath had such speciall care of their marriages would inioyne his Prophet to take vnto him an harlot and her adulterous broode and so make his house which should be vndefiled a stewes or filthy brothell Thirdly by such a marriage God should haue made his Prophet contemptible and his ministery and that true religion which he professed should by this meanes haue beene despised and exposed to the slanderous reproach of vnbeleeuers who are apt to take all occasions whereby they may disgrace Gods Ministers and their ministery Fourthly whereas the Lord calleth not onely his wife a woman of fornications but his children also children of fornications hereby it is manifest that this was not actually done but in vision and parable for if we say that they were her children before marriage the text is plaine against it which affirmeth that she conceiued after marriage and bare these children vnto him if wee say that the Prophet had them by her in lawfull marriage how then could they bee truely called children of fornication though before marriage she had plaied the harlot Fiftly there was no necessitie why this should be actually done seeing if it onely appeared to the Prophet in vision and were deliuered to the people by way of parable it were sufficient to conuince them of their sinne which was the maine end the Lord aimed at Sixtly it should not haue been so fit for Gods purpose that this should be actually done seeing he could not marry her and haue by her three children one after an other in lesse time then almost three yeares whereas the Lord sendeth his Prophet to the end that hee should presently conuince the people of their sinnes and reclaime them from their corruptions which were so great that they needed present cure Lastly in the third chapter the Lord commandeth the Prophet to loue and take vnto him an adulterous harlot but this the Lord would not haue actually done for the Lord is a holy and pure Spirit who hateth and abhorreth adulterie and all vncleannesse but onely in type would haue the adulteries of the Israelites which they committed with their false gods discouered from which the great loue which he their Lord and husband had from time to time shewed vnto them could not restraine them And therefore seeing that is typically to be vnderstood why not this also But it is obiected that in the text this is plainely set down as an history of things actually done I answere that this Obiection 1 Answer is vsuall with the Prophets to the end that they may after a more significant and emphaticall manner expresse their mindes and leaue a more deepe impression in the mindes of their hearers to propound types and parables as histories of things done for the distinguishing whereof and the true expounding of such places we are to obserue this rule that where the litteral sense implieth any impossibility or grosse absurditie or any thing contrarie to the analogie of faith or some other plaine place of Scripture there wee are to expound it as a type or parable but in this place if wee take the litterall sense it implieth a grosse absurditie and contradicteth other places of Scripture as I haue shewed and therefore it is to be vnderstood typically and as a parable Neither are we to vnderstand this place so only but many other the like which seeme as plaine histories of things done as this here So Esay is said to haue walked naked and barefoote 3. yeeres Esa 20. 2. 3. So Ezechiel is commanded Esa 20. 2. 3. Ezech 3. 1. 2.
we may obserue that the more heauy the iudgement is which is denounced the longer the Lord deferreth The greater the iudgement is the more loath the Lord is to inflict it to inflict it as though he were loth to vse extremities if mans wickednes did not deserue it and his iustice require it seeing lighter punishments will not preuaile When Iizreel was borne Lo-ruchamah was soone after conceiued but she conceiueth not Lo-amni whereby the vtter reiection of the people was signified before Lo-ruchamah was weaned all which time the Lord gaue them to make vse of his former iudgements and expected their amendment with admirable patience that he might not vtterly reiect them Wherein the Lord behaueth himselfe like vnto a good and tender-hearted Surgeon who leaueth no good meanes vnassayed before hee will cut off the member which is ill affected c. Thirdly we may note that before the Lord doth vtterly God taketh away his liuerie before he turne men out of his seruice reiect them from being his people he first weaneth them from the milke of his word and foode of his Sacraments debarring them of all their publike assemblies the meanes of his worship and seruice and taking from them all their priuiledges and prerogatiues which they inioyed whilest they were his people Like vnto Noble men who vpon the ill behauiour of their seruants first pull off their liuery before they turne them out of seruice not onely because they are vnworthy of any such credit or protection as it might cause vnto them but also because they should not by abusing themselues in such habits dishonour their Lords who haue reiected them Fourthly we may here obserue the greatnesse of this punishment That it is a fearefull punishment to be reiected from being Gods people which may be considered in the inestimable benefits whereof they were hereby depriued and in the intolerable euils and miseries into which they were plunged whilest Iehouah was their Lord and King they were vnder his protection and so secured from the danger of all enemies they were prouided for by his al-sufficient prouidence and therefore sure to want nothing indued with many noble titles prerogatiues and priuiledges as being his seruants children heires yea his spouse partakers of many vnualuable benefites temporall and spirituall his word Sacraments and such like and after a short time of their seruice here on earth they were assured to receiue for wages an immortall Crowne of glorie and eternall felicitie and happinesse in his Kingdome But as soone as they are cast out of his Kingdome and reiected from being his people they were stripped of those benefits exposed to the danger of their enemies sinne Satan and the world who speedily assault and easily ouercome all those who are out of Gods protection and so taking them captiue inthrall them in a miserable seruitude the wages whereof for the time present is misery horrour of conscience and desperation and in the life to come eternall death Rom. 6. 23. As therefore we iudge their case most wretched Rom. 6. 23. who hauing been the subiects and seruants of some gratious Prince vnder whom they haue inioyed all the benefits of a peaceable and well gouerned kingdome are for their crimes and misdemeanors banished into a Country in it selfe vncomfortable and amongst the middest of cruell enemies so and much more miserable is the state of those who are banished out of the kingdome of grace where is all good and felicitie and liue in the kingdome of Satan where is nothing but all woe and misery And this is that punishment which here is threatned Now let vs further consider vpon whom it is inflicted euen Gods former mercies priuiledge not a rebellious people from future iudgements vpon the people of Israel the chosen people of God vnto whom in former times he had bestowed innumerable benefits Whereby it appeareth that though a people haue in former times been partakers of neuer so great priuiledges and neuer so much inriched with Gods benefits though God haue made his outward couenant with them of his grace and the continuance of his fauour yet if they breake their couenant which interchangeably they haue made with God denying vnto him their obedience and liuing in all sin and wickednesse all this wil not priuiledge them from Gods fearefull punishments no not from finall reiection and destruction And therefore let vs not thinke it enough that God hath outwardly made his couenant with vs vnlesse it be also written in our hearts and we perform at least in our holy indeuour that part thereof which concerneth our selues for vnlesse we liue like his people and seruants he wil not acknowledge vs for such but will cast vs off as he did the Israelites Now the sinnes for which especially the Israelites were Idolatrie and impenitencie the cause of the peoples reiection reiected were first their grosse idolatrie whereby they had forsaken God and betaken themselues to the seruice of idols and secondly their obstinacie and impenitencie in their course of rebellion from which they would not be reclaimed neither by Gods bountifull benefits nor by his seuere threatnings nor yet by his chastisements and more grieuous punishments which first like a tender father and after like a iust Iudge he inflicted on them but rather grew worse and worse and more and more intolerable in their wickednesse For this is the last course and meanes which the Lord vseth for the conuersion of a sinner which when it will not preuaile he giueth them ouer as being past all help seeing they are past all grace If the skilfull surgeon find that healing salues are not fit to heale a deep festered wound he vseth drawing corrasiues and the lancher but if he seeth the part diseased notwithstanding all good and fit meanes vsed to be past cure he will no longer lose his labour and cost but cutteth it off The gratious Iudge when he hath for the offenders first fault giuen him some fatherly admonition or threatned some seuere punishment if he offend again he punisheth him with a whip or with a burning iron but if all these chastisements and punishments will not reclaime him he condemneth him to exile or death as being past hope of amendment And so the Lord when he seeth that neither the healing plaister of his gracious promises nor the sharpe corrasiue of his threatnings and punishments will cure a people of the deepe festered sores of sinne when hee seeth that neither admonition nor gentle chastisement nor seuerer punishment will restraine the sinner from outragious wickednesse then doth he cut and cast them off as men of a desperate estate and past all cure And this was the estate of the Israelites in this place and of the Iewes of whom the Lord complaineth Esa 1. 5. and of Pharaoh Saul Esa 1. 5. and many others The vse which we are to make hereof is that wee doe not neglect Gods mercifull visitations and fatherly corrections
duty doth appertaine namely to all those who are made members of the That all the faithfull must labor to gaine others to the Church church whether they be publike or priuate persons for there is none which are in respect of their meannesse of gifts exempted seeing there is not any who hath receiued such a small talent but that if he will profitably imploy it he may thereby gaine some glory to his Lord and maister and in some respect or other bring some benefit to his brethren either by instruction consolation exhortatiō or holy example of life But howsoeuer this duty belongeth to all yet especially to Gods Ministers who are appointed of God both to be the spirituall fathers by whom men are begotten vnto God and conuerted to the faith and also to be the nurses who by the milke of the word are to nourish and bring vp in their spirituall growth those who are regenerate and added to the Church And therefore they are with all care and diligence to preach the word in season and out of season instructing the ignorant exhorting those that are backward perswading the obstinate confirming the weake and comforting and incouraging those which are ready to faint and by all meanes labouring that those who are not conuerted may be gained vnto Christ and likewise that those who are already added to the Church may bee more and more strengthened and confirmed in their spirituall vnion with Christ and communion with the Saints Fourthly we are to obserue to whom this duty is to be performed namely to our brothers and sisters that is those who are already and those that may be hereafter our brethren and sisters and in y◠we do not know who these are because Gods That we must labour to informe all in Gods trueth secret counsaile decree of election is known only to himselfe therfore we are to exhort instruct and perswade all to become members of the Church so far as in regard of our state and calling we possiblie can for the Spirit bloweth where it listeth and can easilie cause Lions Tigers and Cockatrices to become the sheepe of Christ hee can make idolatrous Abraham the fether of the faithfull bloodie and barbarous Manasses an humble conuert a persecuting Saul a preaching Paul and a leaud cheefe a holy confessor and therfore say not in thy heart I will spare my labour because this or that man is too wicked too worldlie too couetous too proud to make a Christian seeing the Lord is able of stones to raise vp children vnto Abraham to humble the most proud and obstinate and to sanctifie the most prophane neither is hee onely able to doe it but also often doth it to shew the infinite riches of his wisedome power mercie and goodnesse and that our saluation is not for our owne works or worthinesse but of his owne free grace and vndeserued loue that so he may be all in all and haue the whole glorie of his owne worke Fiftly we are to obserue the maine arguments which the The arguments which we must vse for the conuersion of others faithfull are to vse that they may perswade others to ascend with them out of the land of darkenesse into the kingdome and Church of Christ namely because they were the people of God and therefore they are to ascend into the kingdome of their Lord and redeemer And lest their sinnes and Gods iustice and wrath should discourage them it is further said that they haue obtained mercie and remission of their sinnes and are now reconciled vnto God in Christ Whence we learne what is the strongest inducement and most forcible argument to mooue any to leaue the kingdome of darkenesse and to adioyne themselues vnto the Church of God namely when they heare and hearing beleeue that they who were aliants and strangers are now in Christ become Gods subiects and seruants that they whom the law for their grieuous sinnes excluded from all mercie and made obnoxious to Gods wrath are now in Christ made partakers of Gods mercie whereby they haue the remission of their sinnes and are so reconciled to their Lord and Soueraigne So long as a malefactor who hath deserued death knoweth that his Prince is iustly displeased with him and intendeth to prosecute the law against him hee fleeth his kingdome and liueth in voluntarie exile but if hee heare that the princes sonne fauoureth him and hath obtained his fathers pardon and reconciled him vnto him this is a strong motiue to perswade him to leaue the strange countrie where he liueth and to returne againe into the kingdome of his Soueraigne So we who are grieuous malefactours which by transgressing Gods law haue made our selues subiect to to his wrath and obnoxious to the punishment of the law eternall death whilest wee remaine in this case flee from Gods presence and as much as in vs lieth though it neuer lieth in vs we banish our selues out of his kingdome and iurisdiction but when we heare that Christ his dearely beloued sonne hath obtained our pardon and reconciled vs to his father then and not before we approach his presence and adioyne our selues to his kingdome It is then the preaching of the Gospell which gathereth vs into Christs kingdome For it is Gods strong power vnto saluation to al that beleeue whereby he perswadeth vs to come out of Satans kingdome and to adioyne our selues vnto his Church And therefore those who seeke the conuersion of others they must not onely denounce legall threatnings against sinne for this will make men rather flee from God then come vnto him but hauing by the law brought them to a sight of their miserie in regard of the curse thereof the anger of God death and condemnation which they haue deserued then they are to preach the glad tidings of the Gospell whereby they may be assured of the remission of their sins and reconciliation with God and so be mooued to come vnto Christ and to adioyne themselues to his Church Examples hereof we haue Act. 2. 38. 39. 2. Cor. 5. 18. 19. 20. Act. 2. 38. 2. Cor. 5. 18. Gal. 3 26. That we must continuallie labour to conuert others to the faith Gal. 3. 26. 27. 28. Now we are further to obserue that we are not to deliuer this glad tidings of the Gospell for the conuersion of those who are not yet called once or twice or diuers times but continually till they be conuerted we must teach them perswade and exhort them to ascend out of the land of darkenesse into the kingdome of Christ for hee doth not define and determine a certaine number but indefinitely and absolutely commandeth vs that we should speake vnto them For God calleth not all at the same houre but some at one time and some at another neither doth he make the word effectuall for the conuersion of all sinners at the first hearing but in some he lets it often outwardly sound in their eares before by the inward working of
fitteth his speech to them shewing that if this heauy iudgement of separation from himselfe would not touch them with any sense of their misery hee had an other iudgement in store for them which hee knew they would feelingly apprehend to wit the withdrawing of his gifts and benefites from them which they farre better loued then himselfe Fourthly we may obserue that the abuse of Gods graces The abuse of Gods gifts moueth him to strip vs of them and benefits doth moue him iustly to spoile and strip vs of them as appeareth here in the example of the Israelites for therefore the Lord suffered them to inioy still his gifts which with a liberall hand hee had bestowed vpon them that his mercy and bounty might leade them to repentance and might mooue them with all earnestnesse to seeke reconciliation with him who had been so good and gratious a God vnto them but when as contrariwise they the rather forsooke the Lord impudently committed spirituall whoredome with their idols abusing Gods benefits as meanes to harten them in their sinne and spending their wealth vpon their false gods the Lord threatneth that if they would not speedily repent of these sinnes he would strippe them of his gifts rather then they should be thus abused If therefore we would haue Gods benefits continued vnto vs let vs take heede that wee doe not abuse them to pride wantonnesse forgetfulnesse of God insulting ouer our brethren or by mispending them vpon any euill vses to further vs in any sinne nay not onely this but also let vs be carefull to imploy them well to Gods glory the good of our brethren and for our owne furtherance in all vertue and godlinesse for though we doe not abuse them yet if with the vnprofitable seruant we hide them in a napkin and do not vse them the Lord will take his talent from vs and not onely strip vs of his gifts but also cast vs into vtter darkenesse where shall bee weeping and gnashing of teeth as appeareth Matth. 25. 30. Matth. 25. 30. God putteth vs in minde of our naturall basenesse to humble vs. Fiftly wee may obserue that in the Lords threatning whereby hee indeauoureth to bring the Church of Israel to repentance he putteth them in minde of their former basenesse miserie and nakednesse not onely to worke in their hearts a true loue and reuerent respect towards him who from such a contemptible condition had aduanced them to such high dignitie but also to beate downe their pride with which in respect of their present prosperitie they were puffed vp and to humble them with the remembrance of their owne naturall vilenesse As if a Prince hauing taken to wife a meane seruant and perceiuing her to waxe proud and insolent towards him and to neglect him who had aduanced her setting her loue vpon others should after this manner say vnto her There is no reason why thou shouldest bee so proud insolent for howsoeuer I haue now aduanced thee thou wast when I found thee poore base and beggarly especially considering that I who haue raised thee vp haue power in my hand to pull thee downe and to place thee in as base condition as thou wast in former times if thy preferments puffe thee vp in pride and moue thee in thy insolency to neglect and despise me who haue been the only cause of thine aduancement And hereby it may appeare how easily by Gods grace and bountie we are made insolent wanton and forgetfull of God how odious a vice this is in Gods sight in that he vseth such meanes to draw vs from it and that there is no better course to bring vs to repentance then by beating downe this our pride by calling to minde what we were before the Lord called vs and aduanced vs namely base poore and miserable destitute of all good and replenished with all euill Lastlie we may obserue the manifold miseries and calamities The miseries that God bringeth on those who forsake his true worship which the Lord bringeth vpon those who forsake his pure worship and seruice and giue themselues ouer to commit idolatrie for hee not onely diuorceth them from himselfe but also vnlesse they repent he strippeth them of all his gifts and benefits which he had bestowed vpon them he taketh from them the light of their vnderstanding and suffereth them to be deluded and infatuated in their owne imaginations as appeareth Rom. 1. 21. 22. 2. Thess 2. 11. Rom. 1. 21. 22. 2. Thes 2. 11. Matth. 21. 43. He taketh from them the sunshine of his word and suffereth them to walke in darkenesse and in the shadow of death he strippeth them of al his gifts both of bodie and mind leaueth them in their naturall nakednesse defiled with sin vglie and deformed he taketh from them the name of his seruants children and spouse and leaueth them as hee found them the slaues of Satan the children of wrath and heires of perdition He maketh them like a desert wildernesse barren of all grace and goodnesse and inhabited with their owne lusts corruptions and passions which like wild beasts torment and euen rent them in peeces yea he maketh whole cities and countries of idolaters waste and desolate exposing them to the common spoile of their conquering enemies as our Sauiour threatneth the Iewes Matth. 23. 38. In a word he depriueth their soules of all true ioy and sound Matth. 23. 38. comfort and letteth them perish in the extremitie of their want So that the end of idolaters who hauing knowne God and do renounce his pure worship and seruice is worse then their beginning For better had it been for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne out of it as the Apostle speaketh 2. Pet. 2. Pet. 2. 20. 21. Matth. 12. 45. 2. 20. 21. So Matth. 12. 45. ANd so much concerning the punishment of the adulterous mother the whole Synagogue Church of Israel In the next place he forewarneth her of the punishment of her children vers 4. And I wil haue no pity vpon her children Vers 4 for they be the children of fornications In which words are contained The exposition two things first the punishment secondly the cause thereof In the first we are to consider first against whom this punishment is threatned secondly the punishment it selfe The persons against whom this punishment is denounced are the children of the adulterous mother And I will haue no pitie vpon her children Whereas he saith And I will c. by this connexion he signifieth that vnlesse his adulterous spouse whom hee had diuorced would take away her fornications and adulteries by true repentance he would not content himselfe with her diuorce and spoile but hee would goe forward in his course of iust vengeance to inflict the like punishments vpon her children Where as by mother we are to vnderstand in generall the whole Synagogue Church of Israel
sleepe so that the Angell that was sent to deliuer him was faine to smite him on the side that he might awaken him Act. 12. And Paul Act. 12. and Silas being in the like danger although they are not said to haue slept yet they rested quietly and peaceablie vpon Gods prouidence spending the night not in mourning and weake lamentation but in prayer reioycing and singing of Psalmes Act. 16. 25. Act. 16. 25. And this is the meaning of these words The instrustions The Do ∣ ctrines which arise out of them for our owne vse are these First we may obserue what is the cause which hath depriued vs of the Sin depriued vs of the dominion and vse of the creatures dominion vse and benefit which we had by creation ouer and by all the creatures namely our sins for this priuiledge was granted vnto man vpon the condition of his obedience vnto God which because he obserued not therefore he lost his rule and dominion right and interest he had vnto them so that what rule he hath ouer them and vse of them whilest he continueth in the state of disobedience he enioyeth it not by any lawfull right but by tyrannicall vsurpation vnder which thraldome the creatures grone earnestly desiring to be deliuered from it Rom. 8. 22. So that howsoeuer in the Rom. 8. 22. creation all the creatures were made for man subiected vnto his gouernment and appointed for his vse and man only was made for God and his seruice yet after man by his fall had disabled himself so as he neither could nor would serue his Creator the creatures were freed from the subiection and slauish vse of man and in stead of seruing and obeying him they are readie euery one in their place to be the executioners of Gods iust iudgements inflicted for his sinne and rebellion like seruants who set themselues against their master when he traiterously setteth himselfe against his Prince who is the chiefe Lord and Soueraigne ouer them all When as therefore we heare of losses and spoiles by fire or water of the hurt or death of men by the brute beasts and serpents of dearth and scarcitie caused by too much raine or drought cankers caterpillers and such like all and euery of these are so many remembrancers to put vs in mind of our sinnes and rebellion against God and so many monitors to warne vs that we forsake our wicked courses and turne to the Lord by vnfained repentance Secondly wee heere learne when man is restored to his When our dominion ouer the creatures is restored right of ruling and vsing the creatures without sin in respect of God and tyrannie in respect of them namely when he is reconciled vnto God in Christ being adopted for his son in him becommeth heire and lawfull owner of all the creatures for when the Lord hath renued his couenant with vs then doth he also renue the couenant betweene vs and the creatures which is set downe Gen. 1. 28 29. The consideration Gen. 1. 28. 29. whereof should moue vs earnestly to labour after the assurance of our reconciliation with God and our adoption for vntill then we haue no right vnto any of Gods creatures but theeuishly and tyrannically vsurpe vpon that which belongeth not vnto vs and for this cause the blood of the creatures which for our vse is spilled the clothes which which we put on the bread which we eat yea and the verie Habac. 2. 11. stones and timber of our buildings crie loude in Gods eares for vengeance and shall be sufficient matter though we had no other sinnes of inditements for our theft at the great assisses Againe vntill the Lord haue renued this couenant betweene the creatures and vs they are all our enemies which are euer readie when God suffereth them to reuenge the dishonor which by our sins we haue done to their Creator and the iniurie and oppression which we haue offered vnto them if we be at home the fire threatneth vs if abroad the beasts if God permit them are readie to assault vs the water is readie to drowne vs the earth to swallow vs the aire to infect vs yea as we walke in the streete the tyles vpon the houses are readie to braine vs in our gardens snakes and adders are readie to sting vs and at our tables euery crumbe of bread is readie to choake vs all which Gods creatures are readie to serue vs and to offer vnto vs a safe and comfortable vse of them when vpon our reconciliation with God they are also reconciled vnto vs. Thirdly wee may here learne what is the best meanes to The best meanes of obtaining a well grounded peace with men obtaine and enioy a sound and well grounded peace with men or at least entertaine a iust and safe warre namely by turning from our sinnes and seeking earnestly reconciliation with God in Christ for the cause of inward rebellions and outward inuasions is our sins which prouoke the Lord to iust displeasure and moue him to raise vp against vs enemies at home and broad to the end they may execute his iust iudgements against vs. The way therfore to settle peace and preuent warre is to take away this cause to wit our sins by true repentance and to labour that we may be at peace with God and then he will giue vs peace with men or at least a prosperous warre wherin he will assist and protect vs against our enemies Whereby it appeareth that that peace which is grounded vpon worldly policies and hath not this peace with God for the foundation thereof howsoeuer it may last for a time yet in the end it will proue rotten and vnsound For example some thinke it the best course to settle a peace by tolerating Poperie and idolatrie some by vtter forsaking Gods true religion and by conforming our selues to the world both in profession and life some by ioyning in neere leagues with neighbour Princes and by many such other deuices but seeing the Word plainly teacheth vs that the only sure foundation of our peace is our reconciliation with God and holy obedience to his Commandements how can wee hope to obtaine it by taking such courses as will cause the Lord to be our enemie and by transgressing his Commandements the breach whereof the Lord threatneth in so many places to punish with warre and those innumerable miseries which do accompanie it So Leuit. 26. 25. Deut. 28. Leuit. 26. 25. Deut. 28 49. 1. King 8. 33. Jer. 5. 15. 19. 49. 50. 1. King 8. 33. Ier. 5. 15. 19. The vse which we are to make hereof is that when wee heare of our enemies preparations we do in the first place consider that our sinnes is the cause of this warre intended against vs and therefore before we resolue vpon any other course for our defence let vs repent of our sinnes and labour to be at peace with God and so he will change their minds or vse their
Gods sight with the rich robe of Christs righteousnesse and secondly by sanctification whereby she is freed from the power dominion and corruption of sinne it selfe and made pure and holy the which worke is begun in this life and finished in the life to come Seeing therefore all who are married vnto Christ are also iustified and sanctified hence it followeth that those in whō sinne not only liueth but also raigneth are not espoused vnto Christ for hee who requireth at our hands that wee be not vnequally yoked will much lesse match himselfe thus vnequally Thirdly as in all mariages there is required a double consent first of the parents and secondly of the parties themselues so in this spirituall mariage there is first the consent of God the Father who hath giuen the Church to Christ that he might redeeme and saue it and Christ likewise vnto the Church that he might be the head and husband thereof the which his consent and free good will in this mutuall donation he hath made knowne vnto vs in the Gospell and doth more and more confirme vs in the assurance thereof by the Sacraments of Baptisme and the Lords Supper So likewise there is a mutuall consent betweene the parties for first our Sauiour Christ took our nature vpon him and was made like vnto vs in all things sinne only excepted that hee might become our husband head and Sauiour and this his inestimable good will hee hath made knowne vnto his spouse in that he was content for her sake not only to abase himselfe by taking vpon him the forme of a seruant but also therein to suffer so many miseries ignominie reproch whippings buffetings reuilings crowning with thornes and death it selfe yea the cursed death of the crosse and the anger of God more bitter then all the rest that hereby he might purge his Church from all her sinnes adorne her with his righteousnesse and so make her a fit spoule for such an husband So the Church also giues her consent to this spirituall mariage when as she acknowledgeth Christ alone for her Lord and husband and resteth relieth vpon him only by a true and liuely faith for her prouision of al necessaries protection from all dangers and for eternall happinesse and saluation and when also she endeuoureth to approoue her selfe the spouse of Christ by her holy obedience and subiection vnto his will Fourthly as in mariage there is not only a verball or imaginarie coniunction but also a reall and substantiall vnion not of the bodie alone but also of their hearts and mindes so as they are no more two but one flesh so in the mariage of Christ and his Church the vnion betweene them is reall and substantiall and that in respect of their whole person bodie with bodie and soule with soule neither is the Church vnited vnto Christs humanitie alone but to the whole person God and man for such is the inseparable vnion betweene the two natures of Christ that they who are conioyned with the one are knit to the other likewise So Ioh. 6. 56. Ephes 5. 30. Joh. 6. 56. Ephes 5. 30. 1. Cor 10. 16. 17. 6. 17. 1. Cor. 10. 16. 17. 6. 17. But first of all the vnion beginneth betweene the Church and Christs humane nature and then by meanes hereof it is vnited to the diuine nature likewise for seeing there was no proportion betweene vs and God because he was infinite and we finite therefore there could be no vnion but by our mediator Iesus Christ God and man but being vnited vnto the manhood of Christ wee are hereby also vnited to his Godhead neither can distance of place hinder this reall and substantiall vnion seeing it is spirituall the chiefe bond of this vnion being the holy Ghost who filleth all places and seeing in an earthly mariage distance of place cannot frustrate or take away the vnion which is betweene man and wife much lesse can it breake off this heauenly and spirituall vnion betweene Christ and his Church Fifthly as there are diuers speciall ends of the mariage betweene The ends of our spirituall marriage man and wife as 1. For their mutual good and comfort man being the head and guide of his wife and the wife being a helper to her husband 2. For the auoiding of fornication 3. For generation of children So likewise our spirituall mariage with Christ hath the same ends For it is instituted by God first for their mutuall good namely for the good of Christ because it is good for the husband to bee with his spouse it is profitable for the head to bee ioyned with the members it is for the glorie of a King to bee neere his subiects it tendeth to the perfection of the foundation to be ioyned with the rest of the building it is good also for the Church to be ioyned in mariage with Christ because in him she hath all her good the pardon of her sinnes reconciliation with God sanctification and eternall life and happinesse Secondly for the auoiding of spirituall whoredome whether we vnderstand it specially of idolatrie or generally of all other sinnes wherewith we defile both bodie and soule the which end respecteth not Christ our husband who is pure and free from all sinne but the spouse who being naturally inclined co commit spirituall whoredome with sinne and Satan is restrained by vertue of this spirituall vnion with Christ whereby being made partaker of Gods Spirit these her lusts and concupiscences are mortified and subdued and she contrariwise is inclined to keepe her selfe vnspotted and vndefiled and to performe holy obedience to Christ her husband Thirdly this spirituall mariage was instituted that Christ of the Church might beget a holy seed by his word and Spirit euen euery faithfull man and all the particular members of this bodie For these in diuers respects may be called both the spouse and children of Christ his spouse as they are ioyned vnto him by a liuely faith in mariage his children as they are begotten vnto him of the Church by his word and Spirit Sixthly as betweene maried persons many duties are mutually Duties to be performed in our spirituall marriage to be performed some wherof are commune to both and some proper to either partie so the like duties are performed by Christ and his Church The commune duties are principally coniugall loue faithfulnes cohabitation communication of persons and goods all which on Christs part are performed in the highest degree of perfection for first he hath sufficiently manifested his loue to his Church in that he was content to giue his life for her redemption Ephes 5. 25. Secondly he is so faithfull in keeping his couenant with Ephes 5. 25. her that her vnfaithfulnes and infidelitie cannot make his promise vaine and his faith of none effect Rom. 3. 3. 4. Thirdly he dwelleth with her euen to the end of the world protecting Rom. 3. 3. 4. her by his power and guiding her by his word and
sinnes and chasticements and not onely to looke vpon the rod but also vppon the hand of our louing father who beateth vs that he may correct and amend vs. For if wee bee perswaded with Paul that afflictions cannot seperate vs from the loue of God Rom. 8. 35. Rom. 8. 35. Then shall we also with Paul reioyce in tribulations Rom. 5. 3. And conclude with Iob that though he kill vs yet we will trust in him Iob. 13. 15. If in our greatest extreamities we haue this hope and assurance that we are beloued of God it will be a sure anker-hold to preserue vs from making ship-wrack of our soules vpon the sands of desperation though we be tossed and turmoyled with the tempests of tribulations and the surging waues of troubles it will be a sure piller to vnder-prop our fainting soules so as they shall not ruinously sincke vnder the waight of affliction and an impregnable for t into which being retired as our last place of refuge we shall easily beare off and beate back the most violent battery that affliction and aduersitie can make against vs. Fiftly we may obserue how hainous and odious this sin of Idolatry is in the sight of God in that he compareth it to The hainousnesse of Idolatrie Adultery for as nothing can be more detestable in the eyes of a louing and iealous husband then that his wife should affect others more then him and prostitute her selfe to commit whoredome euen in his sight and presence so nothing can be more odious in the sight of God then that his church should thus desile her selfe with spirituall Adultery euen in his presence See Chap. 1. Ver. 2. Sixtly in the example of the Israelites wee may behold our exceeding great ingratitude in that being dearely beloued Our ingratitude of God we doe not loue him againe but are ready to prefer Idols and Images before him Who would not wonder at the vnthankfulnesse of such a woman who being base and beggerly deformed diseased and full of ill qualities should be chosen and espoused to a prince of great worth and dearely beloued of him if notwithstanding his excellency and loue she should defile her mariage bed and preferre some base groome before him but such is our ingratitude if being aduanced from such a base condition to such high dignitie by our husband Iesus Christ we set our mindes vpon Idols more then on him Seauenthly wee may heere obserue the Constancie of The Constancie of Gods loue Gods loue towards his elect in that notwithstanding their grieuous sinnes and great vnworthines he continueth to loue them for though the Israelits after they were espoused vnto God committed spirituall whoredome forsooke the Lord yet he sendeth his Prophet to assure them of the continuance of his loue So neither the fall of our first parents nor the originall corruption which was propagated from them vnto vs nor our own manifold actuall transgressions could break off his loue wherewith he had loued vs from all eternitie but that still euen whilst we were sinners he sent his sonne to dye for Rom. 5. 8. 10. vs and whilest we were enimies vnto him he reconciled vs vnto himselfe by the precious death and bloodshed of our Sauiour as Iohn 3. 16. the Apostle sheweth Rom. 5. 8. 10. Ioh. 3. 16. The consideration whereof serueth notably for our consolation when as we labour and groane vnder the heauy burthen of our sinnes for if the Lord so dearely loued vs euen whilest we were enimies how much more will he continue this loue when we are made friends If when we were wicked and vnrighteous he would not ouerwhelme vs with his iust displeasure much more then being iustified by his bloud we shall Rom. 5. 9 be saued from wrath through him as the Apostle reasoneth Rom. 5. 9. If he so loued vs when as we were wholy wicked that our sinnes could not change the constancie of his loue how much more will he now continue constant when wee are made perfectly righteous through the righteousnesse of Christ imputed vnto vs and haue true inhaerent righteousnes and sanctification begun in vs by his holy spirit whereby at least we desire indeauour in the vprightnesse of our harts to serue and please him If he loued vs whilest like rebellious enimies we neyther could nor would obey him how much more will he loue vs when like children we would willingly doe his will although we often fayle of our desire through our weaknesse and imperfection Eightly we here learne that if in our necessities we flee vnto Affiance in creatures is Idolatrie the creatures as vnto Idols Images Saints Angels gold and riches trusting depending vpon them for help and deliuerance more then vpon the Lord we may truely bee said with the Israelites to looke after idols to commit spiritual adultrie with them for that we make our God vpon which we most depend for reliefe in time of want for protection in time of dāger hence it is that not only those who worship Images are called Idolaters but also the couetous man who putteth more affiance in his gold then in his God Ephe. 5. 5 Ephe. 5. 5. Lastly we may heere obserue that with contempt of Religion Contempt of religion and corruption of manners inseperable companions and Gods pure worship neglect of honesty and corruption of manners with idolatrie and superstition drunkennesse and all manner of voluptuousnesse are ioyned together for as soone as men looke after Idoll Gods they also loue the wine bottles And this commeth to passe principally through Gods iust iudgement that they who worship the creatures and forsake the creator not regarding to know him nor his truth should be giuen ouer of God vnto vile affections and a reprobate minde whereby they run headlong into all maner of wickednes as the Apostle sheweth Rom. 1. 2. 1 to 31. Rom. 1. 21. Partly also through the violence of our corruption which if it bee not bridled and curbed in with true pietie the feare of God and conscience of our wayes carrieth vs swiftly into all manner of sin partly through the malitious subtiltie of the chiefe ring-leaders vnto idolatry who either inioyne as lawfull or permit as tollerable or dispence with as veniall all manner of voluptuousnes and vnlawfull pleasures that with these baytes which are so delightfull to the flesh they may catch the more and allure them to ioyne with them in their idolatrie and superstition A notable example whereof we haue in the Papists who The Papists patrones of licentiousnesse either allow or dispence with all maner of voluptuous pleasures that so they may gaine the more to the imbracing of their Religion for haue they not brought euen into the seruice of God whatsoeuer may be pleasing delightfull to the sences as goodly shewes sweet musick odoriferous smels c. Is it not the chiefe solemnity of their festiuals and holy dayes to
alreadie poysoned there-with but like a riuer which hath swelled ouer his bankes ouerfloweth a whole countrey And as the canker or gangreene hauing taken one member of the bodie if it be not presently cured or cut off doth corrupt the next vntill it haue rotted the whole body so if sinne hauing tainted some few members of a body politicke bee not by wholesome lawes and execution of justice killed and suppressed it will like the gangreene spread ouer and corrupt the whole bodie of the common wealth The vse hereof is First that if sinne haue made an entrance The vses into vs wee labour to cast it out before it haue taken full possession and that wee crush in peeces this Babilonish broode before they grow too strong for vs. Secondly it serueth for the confutation of the foolish conceit The follie of those who defer repentance and practise of worldly men who nourish their corruptions and deferre their repentance from yeare to yeare thinking that howsoeuer it is now some-what difficult to maister their sinnes yet hereafter they may do it at pleasure but let such know that the longer their sinnes grow vpon them the more hardly will they be subdued if now they seeme too strong for them let them assure themselues that in further processe of time they will grow altogether vnresistable neyther will any fence restraine them from running and rushing into the pleasant pastures of sinne and wickednesse Thirdly seeing sinne is of such a contagious spreading and ouerflowing nature this must make vs carefull to auoid the company of wicked men least vve be tainted with their corruptions and if it haue like a generall Deluge ouerflowed the whole country where vvee dwell then as Noah was preserued from drowning by keeping himselfe within the Arke so if vvee would not bee drenched and drowned in this Sea of corruption which ouer-spreadeth the whole earth vvee must keepe our selues in the Arke of Gods Church and frequent the company of Gods faithfull people for if we haunt the fellowship of the wicked we shall be surely caryed away in the streame both of their sin and also of their punishments Fourthly more particularly it teacheth Magistrates and Superiors must suppresse sinne before it bee growne too strong and violent Maisters of Families to suppresse sinne in those committed to their charge before it be growne ouer strong and violent least it make head against all lawes and good orders chalenge freedome and impunitie in respect of the multitude of those that offend and so grow to such audacious impudencie that it dareth to vaunt it selfe against goodnesse and to disdaine and scorne all vertue and godlinesse Let them therfore follow the example of Abraham and when they see an Ismaelite scoffing at the children of promise let them if there be no other meanes to reforme him cast him out of the familie If there be an Abimilech let him bee suppressed or remoued least hee destroy the whole linage of the godly and disturbe the Church common wealth Iudg. 9. Iudg. 9. If Eli know the wickednesse of Hophni and Phinehas and 1 Sam. 2. 3. will not correct them it will bring the heauie Iudgements of God vpon the whole posteritie If Dauid cocker Absalon 2 Sam. 15. and 16. and will not keepe him vnder in the end he will conspire against him and draw the whole people into his rebellion Let therefore all Magistrates and housholders propound Dauids practise for their patterne Psal 101. that is let Psal 101. them resolue not onely to suppresse the vvicked in the familie and common wealth but let them doe it betimes as hee protesteth vers 8. least as Dauid speaketh of the sonnes of Zeruiah they grow in the end too strong for them The last thing to bee obserued is that hee calleth their Sinne bringeth vpon vs the greatest guilt punishment hainous sinnes by the name of bloud to note both vnto them and vs that sin maketh vs subiect to the greatest guilt and punishment euen to the shedding of bloud yea our dearest life bloud So the Lord threatned our first parents Gen. 2. 17. In the day that yee eate thereof yee shall dye the death Gen. 2. 17. And Ezech. 18. he reckoneth vp diuers sinnes and concludeth Exech 18. 13. that he who committeth any of them shal dye the death and that his bloud shall be vpon him Verse 13. And this was signified by the sacrifices of the Law in which for the expiation of sinne was required the shedding of bloud for the the Apostle saith Heb. 9. 22. almost all things are by the Heb. 9. 22. law purged with bloud and without shedding of bloud there is no remission In the offring whereof the law prouided that Leu. 1. 4. and 3. 8. the offender should lay his hands vpon the head of the beast which vvas slaine thereby testifying that by his sinne hee had justly deserued that death which the poore beast suffered Not that the bloud of Buls and Goates could take away the guilt and punishment of sinne but onely the precious bloud of Christ which was therby signified and prefigured Heb. 9. 12. Heb. 9. 12. The vse of this serueth first to make vs most carefull in That we must carefully auoid sinne abstayning from all manner of knowne sinnes seeing they make vs subject to the greatest guilt and punishment and bring our dearest bloud vpon our owne heads There is no malefactour so desperate that would commit a capitall crime if he were assured that he could not escape the hands of his just Iudge but all our sinnes are capitall and deserue death both of body and soule neyther can wee flye the presence of the just Iudge of heauen and earth and therefore no pleasures riches nor preferments should perswade vs to commit sinne whereby vve make our selues liable to such heauie punishments Secondly if wee haue sinned this consideration should If we haue sinned we must carefully seeke reconciliation with God moue vs most earnestly to labour that Gods wrath may be appeased his justice satisfied and that we may be freed from the heauie burthen of sinne which maketh vs subiect to death and condemnation And considering that the guilt and punishment can not otherwise bee done away but by bloud euen by the precious bloud of Iesus Christ which alone purgeth away all sinne 1 Iohn 1. 7. Therefore when 1 Iohn 1. 7. our consciences are guilty of sinne let vs labour aboue all things in the world to apply vnto our selues the vertue of Christs bloud death and merits and hunger and thirst after his righteousnesse that thereby being justified we may stand righteous in his sight Lastly it serueth to confute the conceipt of the secure Their conceipt confuted who make light account of sinne men of the world who make but a May-game of sinne and imagine that they can appease Gods wrath for all their hainous wickednesse by a broken sigh
or by saying Lord haue mercy vpon vs for we are all sinners or by making some counterfaite shew of repentance in their sicknesse or when they lye vpon their death beds as also it refuteth the doctrine of the Papists who so lightly esteeme of sinne that they teach it may be done away by auricular Confession Pennance humaine Satisfactions Pilgrimages saying ouer of so many Pater-nosters Aue-Maryes and Creedes by a Bishops blessing and Popish Pardons but vve are to know that howsoeuer they esteeme of it yet it is so odious in Gods sight that no satisfaction can be made for it but by the alone sufficient sacrifice of Christs bloud in which if we haue not part our bloud will be vpon our owne heads and the guilt and punishment of our sinnes will euer remaine vpon vs. And so much for the doctrines and vses which are to be Application obserued out of these words Now in the next place we are to apply them to our owne times and to examine whether we That vnlawfull swearing exceedingly aboundeth bee not guiltie of those sinnes of which the Israelites are her conuicted and condemned The first sinne is swearing in which respect if we take a generall suruey of our state we shall finde that we may well take vp Ieremies complaint that because of oathes this land mourneth Ier. 23. 10. For the Ier. 23. 10. name of God was neuer so prophaned and blasphemed amongst the people of Israell as in this sinfull nation neither can wee finde that they euer so lightly vainely and impiously abused the dreadfull and glorious name of their Iehouah as it is abused amongst vs nay contrarywise we find that it was vsuall with them to rent their garments when they hard Gods name blasphemed which if we should do in our dayes we should neuer go in whole apparel the whole wealth of the land were scarce sufficient to furnish the people with clothes yea such a superstitious respect they had of the name of God that numbring by letters they durst not vse the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because one of Gods names was thereby expressed but in stead of them vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the name of god should be prophaned by common vse whereas amongst vs the fearefull name of God is vsed without all respect in jests and May-games common swearing and impious cursing But the more full handling of this point I will reserue for a larger discourse of this argument And so much concerning the sinne of swearing the other sinne signified by the same word is cursing and direfull That wicked cursing is rife in these times imprecations The which sinne also doth exceedingly raigne in this our land and pulleth downe gods heauie judgements vpon vs for are men sporting themselues in their pleasures recreations if any thing crosse them in their delights what Poxes Plagues and mischeifes will their accursed cursing mouthes thunder out are they about their worldly affaires businesse if they doe not sort according to their desire what direful curses wil they vtter if they be by any accident incensed with anger they haue no readyer way to ease themselues then by belching out of their poysonous stomacks curses and blasphemies neyther is there any thing priuiledged from this their impious furie for not onely their enemies who haue injured or abused them are thought fit subiects vpon whom they may lay their heauy curses but also their friends who are neere and deare vnto them yea what soeuer commeth next to hand sometimes they thus reward their poore seruants for their painefull seruice sometimes their seelie cattell are thus requited for all the vse and benefits which they haue by them yea sometimes the children of their owne bowels haue these hellish blessings bestowed vpon them and that vpon small and trifling occasions nay such is their senslesnesse in this sinne that they are ready to curse the senstesse creatures and that oftentimes when there is no fault in them which are onely their bare instruments but in themselues who for want of heede wit or prouidence could vse them no better but let such cursers know that the The punishment of cursing curses which they haue still in their mouthes shall fall vpon their owne heads and that they are but like stones or balls cast against a hard wall which hurt it not but rebound vpon the throwers Let them remember the saying of the Psalmist Psal 109. 17. As hee loued cursing so shall it come vnto Psal 109. 17. 18. him and as hee loued not blessing so shall it bee farre from him 18. As hee clothed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones And well were it if hee that curseth did beare the punishment of his owne sinne himselfe alone but it is otherwise Cursing maketh the common wealth liable to Gods iudgements for where cursing aboundeth it causeth the Lord to proclaime a controuersie with the whole land and to inflict vpon it his heauie judgements The which as it should forcibly restraine men from this horrible sinne because thereby they make not onely themselues but also their deare country liable to grieuous punishments so also it should moue Christian magistrates to bee carefull in the suppressing of this vice seeing where it aboundeth there the whole country lyeth open to Gods fearefull plagues The third sinne whereof the Israelits are accused is Lying in which respect if we take a view of our land wee That the sinne of lying is exceeding common in these times shall finde that neither they nor the Cretians themselues exceeded our people in this vice For looke amongst all sorts and conditions of men and it will plainely appeare that al sorts of lyes abound vaine lyes which haue no other end but to keepe their tongues in vre merry lyes for to that passe are men come that they will lie for recreation sport themselues in their wickednes officious lyes for gaine and aduantage though it be joyned with the losse of their soules yea and pernitious lyes tending to the hurt reproach and slaunder of their neighbours If we take a view of state pollicie vvee shall finde that their mixta prudentia which is so much admired and highly esteemed is nothing else but a mixture of worldly wisedome with aduantageable lying and deepe dissimulation Looke amongst our Lawyers who take vpon them to maintaine truth and justice and you shall see a common practise of lying in their false pleas and allegations joyned with an impudent facing out and discountenancing of Truth tending to the ouerthrow of justice innocency and the aduancement of wrong and oppression the which sinne is more daungerous to the state because these lyars are licensed and countenanced in their sinne and suffered to say what they will or can for their Clyent though it be neuer so false without check or controulement Examine the state of the Citie
princes of Iudah are as they that remoue the Land-mark Ioh. 1. 14. And we saw the glory thereof as the glory of the onely begotten sonne Where he aggrauateth their sinne shewing that they were not onely impatient of reproofe but which was more they contended with their teachers and rebuked those by whom they were rebuked So that they were not onely impatient to heare any reprehension but also were growne so insolent and impudent in their sinnes that they durst defend them against their reprouers and were ready to challenge them that they more offended in censuring their faults then themselues in committing them And this is signified by this phrase of rebuking the priest where by Priest we are to vnderstand all whosoeuer haue a lawful calling from god to deliuer his word whether Priest Prophet or other Ministers but he maketh mention of the Priest because ordinarily to him was committed the office of teaching exhorting and comforting Gods people as also of rebuking accusing and condemning the obstinate and rebellious Now this did exceedingly aggrauate their sins in that they durst thus insolently presumptuously oppose themselues against Gods Priests returning reproofe for reproofe and inverting and peruerting Gods owne order and ordinance who appointed the Priests in the Ministerie of the Word to rebuke their sins and that freely without checke and controulement for their just reprehensions The which insolencie and presumption was to be punished by the law of God euen with death it selfe as appeareth Deut. 17. 11. 12. And Deut. 17. 11. 12. Num 1â— this the Lord himselfe inflicted vpon Corah his associates Numb 16. The reason is because this contempt is not offered onely against the Minister but against God himselfe and his ordinance as our Sauiour hath taught vs. Mat. 10. 14. Mat. 10. 14. 15. Luke 10. 16. 15. Luke 10. 16. Examples of this sin we haue not onely in this place but also in many others where the people haue not only contended with their teachers but euen persecuted them for their reprehensions So Iere. 18. 18. Come let vs imagine some deuise Ier. 18. 18. against Ieremie c. Let vs smite him with the tongue and let vs not giue heede to any of his words Amos. 7. 10. Amos. 7. 10. 11 12. 13. 11. 12. 13. And this is the meaning of the words The doctrines The doctrines which arise out of them are these first we may obserue that That it is a signe of Gods wrath when he stoppeth the mouthes of his Ministers it is a signe of Gods heauy displeasure and approaching vengeance and that his purpose is to giue ouer such vnto a reprobate sense to runne on in their sinnes without hope of amendment to eternall perdition when as hee stoppeth the mouthes of his faithfull seruants and will not suffer them to reproue and reprehend them for their sinnes so here when he was determined to punish the Israelites with Captiuitie he restraineth his Prophets from rebuking and reprehending them though they abounded in all sinne And Ezech. Ezech. 3. 26. 3. 26. because the people were desperately giuen ouer to worke wickednesse hee stoppeth the Prophets mouth and forbiddeth him to rebuke them When the Scribes and Pharisies shewed their malicious spite against Christ and his truth our Sauiour would not instruct them but in Parables and restraineth his Disciples from reprouing them for their malicious forwardnesse Mat. 15. 14. Let them alone they Mat. 15. 14. be the blinde leaders of the blinde c. The reason hereof is first because hee would not haue his seruants loose their labour in admonishing and reprouing those who are so resolute in their wickednesse that there is no hope of amendement And secondly because he is purposed to let them perish in their sinnes and therefore restraineth them of the meanes whereby they might escape his judgements or else so giueth them ouer to the hardnesse of their hearts that they doe not profit by them as we may see in the example of Pharaoh and Elies sonnes 1 Sam. 2. 25. And Amaziah 1 Sam. 2. 25. 2 Chron. 25. 16. 2 Chro. 25. 16. The vse hereof serueth first to perswade all that are themselues Christian rebukes necessary religious that they be ready to reproue and admonish all their brethren of their sinnes if they see any hope of reformation for hereby they shall performe a worke most charitable in stopping them in their course of sinne whereby they incurre Gods wrath and runne headlong to their owne perdition and this duetie is injoyned Leu. 19. 17. Leu. 19. 17. Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke him and not suffer him to sinne Iam. 5. 19. 20. Iam. 5. 19. 20. Which who so performes shall be blessed Pro. 14. 25. Vnto Pro. 24. 25. him that rebuketh the sinner shall bee pleasure and vpon them shall come the blessing of goodnesse Secondly it teacheth all with patience to heare the word We must patiently heare the word of reprehension of admonion and reprehension when they offend and not onely patiently but also thankfully seeing it is a meanes to restraine from vs Gods wrath heauie judgements It is a potion which howsoeuer it is bitter yet it helpeth to purge away the grose humours of sinne and preserueth from eternall death It is a corrasiue indeed but yet profitable because it draweth out the core of our corruptions It may bee displeasant at first when we are awaked out of the sweet sleep of carnall securitie but wee shall haue little cause to be offended with him that hath rouzed vs vp seeing this sleepe endeth in death Thirdly it sheweth the extreame folly of those who rage The folly of such who rage against those who reproue them against Gods Ministers when they reproue and reprehend them for their sinnes thinking themselues neuer worse then when they are vnder the censure of the word and neuer better at ease then when they may sleepe securely in their sins without reproofe Such are sicke of the spirituall Lethargie they delight in this easie sleepe that bringeth death and cannot indure to be rouzed vp though it be the onely meanes to preserue life and recouer health And howsoeuer they seem so wise in their owne conceits that they need no admonition yet let them know that wisedome it selfe calleth them fooles Pro. 12. 1. Though they hould their owne course to be best Pro. 12 1. yet they are wanderers out of the way of life Prou. 10. 17. Pro. 10. 17. Though they thinke them selues secure and safe yet they are branded to destruction Pro. 29. 1. As appeareth in Pro. 29. 1. the example of Hophni and Phinehas 1 Sam. 2. 25. Who 1. Sam. 2. 25. are said not to haue harkened to their fathers admonition because God would slay them The second thing to bee obserued is that it is a matter of That it is extreamly
dangerous to stop our eares against admonition extreame danger to stop our eares against the admonitions and reprehensions of Gods ministers seeing for the manifold contempt of his word the Lord will take it from vs suffer vs to runne on in our sinnes without stop into eternall perdition When Gods seruants had often reproued the wicked Israelits for their sinnes and they would not be reclaymed at last he forbids them to rebuke them any more After Ezechiell had often inueighed against the sinnes of his times Ezech. 33. 32. and was no otherwise respected but as a musition to make them sport at last God causeth his tongue to cleaue to the roofe of his mouth Ezech. 3. 26. When the Prophets had and 3. 26. many times set before the people the spirituall foode of their soules and they loathed and scorned it at last the Lord sendeth a famine Amos. 8. 11. When the Iewes will not Amos. 8. 11. heare Stephen reprouing them nor Paul calling them to repentance the Gospell shal be taken from them and giuen to the Gentils Act 22. 21. When men are often reproued for Acts. 22. 21. their ignorance injustice and filthinesse and will not be reformed at last they shall heare that fearefull sentence he that is ignorant let him be ignorant still he that is vniust let him bee 1. Cor. 14. 38. vniust still he that is filthie let him be filthie still Apoc. 22. 11. Apoc. 22. 11. The vse hereof is that we doe with all reuerence and patience heare the admonitions reprehensions of Gods Ministers that we suffer our selues to be ruled by the scepter of the Word and in the ministerie thereof lay our harts open to be battred bruised and wounded with this hammer and sword of the spirit that so wee may bee conuerted from our sinnes and returne vnto the Lord when as hee calleth vs. Psal 95. 7. 8. To day if yee will heare his voyce harden not Psal 95. 7. 8. your hearts Let vs open the dore to our beloued when hee knocketh least he depart from vs. Can. 5. 2. 6. Let vs seeke Can. 5. 2. 6. the Lord whilest he may be found and call vpon him whilest hee Esay 55. 6. is neere Otherwise if we haue often beene instructed and admonished and will not be reformed but hate admonition and those also that doe admonish vs it will come at last to passe that the Lord will cause his Ministers tongues to cleaue to the roofe of their mouthes prohibite them to reproue the sinnes of the people and so giue them ouer vnto a reprobate sense that they may without any impediment runne on in their sinnes to their eternall perdition The third thing to be obserued is that howsoeuer we are To whom the dutie of admonition is to be performed injoyned in the Scriptures to admonish one another yet this duety is not to be performed vnto all neyther is this spirituall seede rashly to be cast in euery place but onely in such grounds where in some probabilitie of reason we may expect fruit For if we know that they haue often ben admonished of their sinnes and are nothing bettered but rather despise and scorne rebukes wee are to let them alone and leaue them to Gods judgements for by reprouing such we purchase shame and hatred Prou 9. 7. 8. If we see that notwithstanding Pro. 9. 7. 8. they haue had the meanes of their conuersion they continue wallowing in the filthy sinck of sinne we are not to cast these precious pearles before such swine least they tread them vnder their beastly feete If we see that they are desperate Ruffians which will snarle against our reproofes and in the pride and malice of their hearts bee ready to flye in the face of those who admonish them of their sinnes we are not to giue those holy things to such Ban-dogs as our Sauiour hath taught vs. Mat. 7. 6. For as Christ would not Math. 7. 6. haue his word prophanely scorned so he would not haue his seruants indangered nor his spirituall Physitions to hazard their liues in seeking to cure such franticke Bedlems whose diseases are desperate but rather leaue them to be brought to the knowledge of themselues by the three-stringed whip of Gods judgements But yet wee are not thus to take it as though onely those Who are to be reproued were to be admonished and reproued who shew some inclinable disposition to amendement and they to be let alone who liue in their outragious sinnes and giue at first sight no hope of reformation for admonition and reproofe is a speciall meanes sanctified by God for their conuersion the hammer to batter their stony hearts and the best tamer of these Lyons Beares Leopards and Cockatrices as appeareth Esa 11. 4. 6. 7. But onely those are exempted who hauing Esay 11. 4. 6. had these meanes often applyed doe contemne and despise them and those who in respect of their frantick maliciousnes cannot be reproued without great daunger to the partie who performeth this duetie Lastly we may obserue that the Lord doth condemne That it is desperate wickednesse to contend with those who justly reproue vs. it as a signe of desperate wickednesse in the people when as being rebuked for their sinnes by Gods Priests Prophets and Ministers in stead of laying these admonitions to heart that they may be reformed they expostulate with them cast in their teeth reproaches and challenge them of the like faults or greater then those which they lay to their charge And thus dealt Dathan and his associates with Moyses and Aaron Num. 16. Ahab with Elias 1 King 18. 17. The Num. 16. 1 King 18. 17. Iere. 18. 18. 19. Amos. 7. 10. Mat. 12. 24. Israelites with Ieremy Ier. 18. 18. 19. Amaziah with Amos. Amos 7. 10. And the Scribes and Pharasies with our Sauiour Christ Mat. 12. 24. The which sinne is so grieuous in Gods sight that in the Law hee did commaund that it should be punished with death Deut. 17. 11. 12. And in this Deu. 17. 11. 12 place with a more fearefull judgement by taking away from the people the meanes of their conuersion and saluation and suffering them securely to goe on in their sinnes to their perdition The reason is because it is an vtter subuersion of Gods ordinance when the people being rebuked doe retort reproofes vpon their teachers as if the hand or foote should take vpon them to guide the eye the childe rebuke the father the patient direct the Physition the Scholler check his Scholemaister or the sheepe expostulate with the shepheard besides howsoeuer in respect of their persons they are of meane condition and full of infirmities and imperfections yet in their office and ministerie they are gods ambassadours whose words cannot be despised without contempt offered against the Lord himselfe as our Sauiour hath taught vs. Luk. 10. 16. Luk. 10. 16. The vse hereof serueth to moue all
3. know God his sonne and true Religion so it bringeth eternall death to be ignorant of them And thus their sinne and punishment hath beene joyntly shewed now more particularly he expresseth both the sinne and punishment of the Priests The sins of the Priests are foure vnto euery one of which he annexeth a proportionable punishment the two first are expressed in this Verse Because thou hast refused knowledge I will also refuse thee c. In which words he turneth his speach and maketh an Apostrophe to the Priests accusing them of a two-fold sinne and denouncing against them a two-fold punishment Their first sinne was that they had refused or contemned knowledge the which as it was a great sinne in the people so most grieuous in the Priests seeing in regard of their publike Ignorance a great sinne in the Priests calling and function they were bound by the Law of God not onely to haue an extraordinary measure of knowledge themselues but also to instruct others So Deut. 33. 8. Deut. 33. 8. 10. And of Leuie he said let thy Thummim and thy Vrim be with thy holy one c. And Verse 10. They shalt teach Iaacob thy Iudgements and Israell thy Law c. So Mal. 2. 7. For the Mal. 2. 7. Priests lips should preserue knowledge and they should seeke the Law at his mouth for hee is the Messenger of the Lord of Hoasts The knowledge therefore which was required in the Priests and which in this place they refused was such a knowledge as was proper to their calling and function that is not onely a speculatiue knowledge in the braine but a practicall knowledge whereby they communicated that they knew to the people not alone in the vnderstanding but in the lips that is in speach publishing and preaching Gods truth that the people may seeke it from their mouth not an idle knowledge whereby they know to know and make no vse of it but an operatiue knowledge whereby they teach informe Gods people in his true religion The sin therefore which is here condemned in the priests is that they vsurped the office of the Priesthood and chalenged the honour and seazed vpon the profits due vnto it but neglected their duety for thinking it sufficient to weare the habite and offer the Sacrifices and administer the other Ceremonies they refused the chiefe duety which God required of them that is to teach the people for they vtterly neglected and dispised the knowledge of God and his trueth themselues or at least such a knowledge as their calling required for though they had some knowledge in the braine yet they had none in the lips though they had some in speculation yet through idlenesse or carelesnesse or couetousnesse or ambition they made no vse of it for the instruction of the people for they were destroyed for want of knowledge And this was their sinne The punishment which the Lord doth proportionate vnto it is that because they had refused knowledge he would refuse them that they should be no Priests vnto him where we are to obserue that hee speaketh vnto them as vnto one man in the singular number for the greater Emphasis shewing that seeing they had joyned together as one man in their sinne so they should bee joyned as one in the punishment and not one of them escape The punishment it selfe is that God would refuse them and not suffer them to be his Priests They could be content to beare the title and haue the honour and receiue the benefit of Gods Priests and serue God with a messe of ceremonies and sacrifices because these things required small labour and brought great profit so they might neglect the maine duety of all namely the informing themselues in the knowledge of God and his truth and the teaching and instructing of the people But the Lord telleth them that by no meanes hee would suffer these to be seuered and therefore seeing they had refused the maine and essentiall duety of the Priesthood he would refuse them for being any longer his Priests if they would not take the paines hee would restraine them of the gaines if they would not beare the burthen hee would pull from them the honour and reward So that no knowledge no Priests to him Where we are further to obserue a singular Emphasis in the words for first the Verbe here vsed which is translated I will refuse thee is in an vnvsuall forme hauing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrordinarily added before the affixe by which increase of the word the Lord would intend the signification namely that hee would not after an vsuall manner refuse them but with great contempt and reproach Secondly whereas he saith I will refuse thee and thou shalt be no Priest to mee he implyeth that howsoeuer they were allowed as Priests by men namely by the Prince state people yet wanting knowledge he would disavow them howsoeuer they suffered them to performe outward seruice in the Church in the Ceremonies and Sacrifices yet they should not execute the office of the Priesthood vnto him neyther would he respect any thing they did seeing they were ignorant and neglected the maine duety of teaching the people Though therfore they were the princes Priests yet they should be none of his though they serued the peoples turne and were fit Priests for their deuotions yet he would make no account of their seruice which was joyned with ignorance and consequently not performed in spirit and truth The second sinne is that they had forgotten the Law of their God these words some vnderstand as spoken of the people but howsoeuer these by consequence may be judged culpable of this sinne for if the Priests who should haue continually put the people in minde of Gods Law and Couenant made with them had themselues forgotten it then much more the ignorant people yet as I take it first and principally this sinne is condemned in the Priests because both the wordes going before and the wordes following are to be vnderstood of them The sinne is forgetfulnesse of Gods Law which is a fruite of their former sinne namely their neglect and contempt of it for etiam senes quae curant meminerunt those things are retained in minde euen of those who haue sliperie memories which they regard and care for Whereas therefore he saith that they did not so much as remember Gods Law hereby hee intimateth that their neglect and contempt of it was most notorious Now whereas he saith further not simply that they had forgotten the law of God but of thy God this also hath his emphasis and aggrauats their sinne in that euery people is principally to remember the lawes of their owne soueraigne but God was their King and they had bound themselues by couenant that they would heare remember obey his law the which couenant they shamefully broke for so farre were they from obeying Gods law that they would not so much as take any notice of it or vouchsafe it a
all other our sinnes so namely in this horrible abuse of his benefits in the securitie and hardnesse of our owne harts vntill he attach vs by death and call vs to a reckoning before his seate of judgement hovv vve haue spent and vvhat vse vve haue made of his talents vvhen as not being able to answere one vvord vve shall be bound hand and foote and cast into vtter darknesse where shall be vveeping and gnashing Mat. 25. 30. of teeth ANd so much concerning the third sinne vvhereof the Priests are convicted and condemned and the punishment denounced against it The last sinne which particularly is laid to their charge is their greedy luxuriousnesse whereby they were vvholy addicted to pleasures and pampered themselues with ease and belly-cheare in the meane time neglecting the maine dueties of the Priesthood vvhereby they should haue glorified God and preserued from destruction both themselues and those also which vvere committed to their charge And because they could not maintaine this profuse luxurie vvithout great commings in and extraordinarie gaines therefore they vsed all wicked and vnlawfull meanes to inrich themselues both by neglecting the duties of their callings which God required and committing grieuous sinnes which in his word he had forbidden And this is contained Verse 8. They eate vp the sinnes of my Verse 8 people and they lift vp their minds vnto their iniquitie In vvhich words is set downe a maister sinne and his attendant The maister sinne is luxuriousnesse in these vvords they eate vp the sinnes of my people The attendant is vnlawfull avarice in these words following and they lift vp their minds vnto their iniquitie In the handling whereof we are first to Exposition shew the meaning of the words and then the doctrines which arise out of them And first vve are to enquire vvhat is meant by eating the sinnes of the people for the vnderstanding vvhereof we are to know that in many places of the Scripture sinne is put for the sacrifices vvhich vvere offred for sinne So Exod 29. 14 Exod. 29. 14. But the flesh of the Calfe and his skinne and his dung shalt thou burne with sire without the boast it is sinne that is a sinne Offering So Leu. 10. 17. Wherefore haue yee not eaten the Leu. 10. 17 sinne that is the sinne offrings in the holy place And in this sense Christ is said to be made sinne for vs. 2 Cor. 5. 21. that 2. Cor. 5. 21. is an oblation for our sinnes for the satisfying of his fathers justice and the appeasing of his wrath In which signification we are here to take it so that by eating the sinnes of the people is meant the eating of their sacrifices vvhich were offred for their sinnes But it may be demaunded how this is imputed vnto them as a sinne to eate these sacrifices seeing it was the portion of the Priests which was allotted vnto them by gods own commandement as appeareth Leu. 6. 25. 26. 29. Vnto vvhich Leu. 6. 25. 26. 29. I answere that they sinned in that these sacrifices did not belong vnto them seeing they were appropriated vnto Gods true Priests and Leuites vvhich instructed the people and vvorshipped God in the Temple at Ierusalem according to his commandement But these vvere Ieroboams Priests chosen out of the basest of people of other Tribes vvho being ignorant themselues vtterly neglected the duty of teaching the people neither did they offer the sacrifices in the place appoynted for Gods vvorship but in the high places of Dan and Bethell Secondly in that in these sacrifices they aymed not at the glory of God nor the good of the people not at Gods glory for they did not so much offer these sacrifices that God thereby might be worshipped and serued as that they might hereby serue their owne turnes and make large prouision for their owne bellies neyther did they respect the peoples good for so they would bring store of Sacrifices oblations vvhereby they might haue abundance of prouision to mainetaine them in idlenes and voluptuousnesse they were content to vvinck at their corruptions to flatter them in their sinnes to be altogether silent in admonitions and reproofes and to perswade them that though they liued in their sinnes yet God would be well pleased and fully satisfied if they brought their sacrifices to make their attonement Whereby the people were moued to goe on in their sinnes without repentance and to rest in the deede done as though that were sufficient for their saluation By vvhich their doctrine and practise they vtterly peruerted the right end and vse of the Sacrifices which were instituted of God to bring the people to repentance and faith For first when the beast was to be slaine they were injoyned to lay their hands on the head thereof that hereby they might acknowledge and professe that themselues had by their sinnes justly deserued that death which the poore beast suffered yea euerlasting death of body and soule to the end that hereby their hearts might be pricked and their consciences wounded with the consideration of their sinnes and the apprehension of Gods justice and seuere wrath against them and so be brought to mourne and bewaile their sinnes past and to a setled purpose and resolution not to fall into them againe for the time to come For which end also God appoynted these sacrifices as a certaine mulct and penaltie for sinne that by this cost and charge they might be restrained from committing these sinnes vvhich must be thus dearely expiated Againe wheras it vvas impossible that the bloud of Buls and Goats should purge away sinne hereby they vvere brought as by certaine types vnto Iesus Christ who was the Lambe slaine from the beginning of the vvorld by whose bloud alone they were to haue redemption and remission of sinne But this doctrine they eyther knew not or knowing it they concealed it as making much against their profit and taught the people to rest in the outward Sacrifices as in the deede done whereby they were not restrayned but rather incouraged to liue in sinne seeing such easie remedies vvere prouided for them And hence it is that the Lord vseth this metaphor of eating the sinnes of the people to signifie their eating of the sacrifices offered for sinne because whilst they receiued their offerings they wincked at their sinnes neuer giuing them any admonition or reproofe but rather incouraging them in their wickednesse by putting them in hope of pardon for the oblations sake they hereby turned their sacrifices into sinne and might fitly be sayd to feed vpon the sinnes of the people which they swallowed in silence for their owne profit And thus haue I shewed their luxurious pampering of themselues in ease and bellie-cheare signified in the first words Their greedy auarice vvhereby they maintained themselues in these luxurious courses may partly appeare by that which hath beene saide but is more plainely expressed in the words following And they lift vp their mindes
The last thing to be obserued is that he saith he will reward God judgeth vs according to our outward actions them according to their deeds Whence we learne that in the execution of Gods punishments and judgements he doth not proceed according to mens thoughts and intentions nor yet according to their speaches and words but according to their workes and actions so that it will not auaile vs when God commeth to visite and judge vs to say that we haue had many godly resolutions religious intentions and a good meaning nor yet that we haue said Lord Lord and made a goodly profession of religion and godlinesse if we haue beene profane and vnjust in life and conuersation and haue not done the will of our father which is in heauen Mat. Mat. 7. 21. 7. 21. Seeing the Lord will reward vs not according to our thoughts and words but according to our deeds and works Not that the Lord will in judgement neglect the thoughts and words of the godly to reward them and of the wicked to punish them for the Lord seeth all things Iob. 42. 2. He Iob. 42. 2. searcheth the heart and reines Ier. 17. 10. And hee iudgeth Ier. 17. 10. euen the very secrets of men Rom. 2. 16. And it is also sayd Rom. 2. 16. that men shall giue an account of euery idle word at the day of judgement Mat. 12. 36. But this is vnderstood that the Mat. 12. 36. Lord will principally in giuing sentence in dispensing of his punishments and rewards respect our works and actions So it is said Rom. 2. 6. That God will regard euery man according Rom. 2. 6. to their works So Mat. 16. 27. it is said that the Sonne of man Mat. 16. 27. shall come in the glory of his father with his Angels and shall giue to euery man according to his deeds And the Apostle telleth vs that we must all appeare before the iudgement seate of Christ that euery man may receiue the things which he hath done in his body whether good or euill 2. Cor. 5. 10. So likewise 2. Cor. 5. 10. our Sauiour Christ setting down the forme of the last judgement sheweth that the sentence shal be pronoūced according to their workes Mat. 25. 35. 42. From whence we are not Mat. 25. 35. 42 to gather with the Papists that as wicked men are condemned for the demerit of their euill workes so the godly are saued for the merit of their good works seeing there is not the like reason in that they are absolutely euill but these not absolutely good and perfect and therefore cannot justifie nor saue vs before Gods judgement seate they being imperfect but onely a liuely faith which doth apply vnto vs Christs perfect righteousnesse But for as much as this faith is a spirituall grace and not outwardly seene therefore the Lord to take away the brags of hypocrites who would boast of that faith which indeede they haue not and to approue vnto all his righteous judgements in dispensing of his rewards and punishments doth not judge according to the roote of faith which is hidden but according to the fruits of good works which are open and manifest The vse of this doctrine is that we do not with ignorant We must not content our selues with our good meanings people content our selues with our good meanings nor with hypocrites rest in glorious speaches and in a goodly profession of Religion but that wee labour to approue both our good intentions and outward profession to be indeed sincere and vpright by our holy practise and actuall obedience For not euery one who saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of the father which is in heauen Mat. 7. 21. Not the hearers of the Law but the doers Mat. 7. 21. thereof shall be iustified Rom. 2. 14. Not they that are bare Rom. 2. 14. Luke 11. 28. hearers of the Word but they which heare it and keepe it are blessed as for those who are professors of pietie and workers of iniquitie they shall be separated from Christ and from his glory Mat. 7. 23. Mat. 7. 23. Secondly it serueth to shew the miserable estate of the The miserable estate of the wicked wicked in the day of Gods visitation who shall haue a proportion of punishment according to their sinnes for if euery sinne deserue euerlasting death seeing Gods infinite justice being offended cannot be satisfied but by an infinite punishment what a fearefull measure of condemnation is prepared for those who shall beare the punishment of their sins which are innumerable of which they haue made an vsual and common practise ANd so much concerning their punishment generally expressed In the next place it is particularly specified Verse 10. For they shall eat and not haue enough they shall Verse 10 commit Adulterie and shall not increase because they haue left off to take heede to the Lord. In which words he doth proportionate The expositiō a punishment to their sinne and withall adjoyneth another cause of all the euill which he brought vpon them The punishment proportionable to their sin is that whereas they bent their whole indeauour to pamper the belly and to passe their dayes in all voluptuous excesse the Lord threatneth that they should spend all their labour in vaine for eyther they should not attaine to that plenty which they so earnestly desired or though they had abundance yet he would with-draw his blessing and make all vnprofitable so as they should finde no contentment in any thing which they injoyed and whereas they exceedingly desired to haue store of children vnto whom they might leaue that abundant wealth which they had couetously scraped by the wicked abuse of their office and Priest-hood that so they might perpetuate their names and continue an euerlasting memory of themselues in their posteritie and because they could not haue so many children as they desired in lawfull marriage therefore gaue themselues to vnlawfull lusts and multiplyed their adulteries that so at least they might increase a bastardly broode who might succeed them the Lord threatneth that he would crosse them in this their wicked purpose also for howsoeuer they multipled their whoredomes for increase yet their posteritie should not hereby bee multiplyed but their name should perish notwithstanding all their wicked deuices to continue it and their wealth which they desired should be injoyed by their children should all come into the hands of strangers The meaning then of these words is this that because these Priests cared not what wicked meanes they vsed so they might accomplish their desires therefore the Lord threatneth to crosse and curse them in all their impious designes so as they should by no meanes attaine vnto their euill purposes More particularly because they were addicted vnto all manner of wicked auarice that being inriched they might spend their time in voluptuous pleasures he therefore
instruct admonish and rebuke them that so we may reclaime them from their wicked waies and conuert them vnto God for which purpose our Sauiour kept company with publicans and sinners this end is taken away through their contemptuous stubbornensse and obstinate contempt of all these holy meanes of their conuersion for here our Sauiour Christs rule taketh place that wee must not cast holy things vnto dogs nor pearles before swine lest they treade these precious iewels vnder their filthie feet and turning againe all to rent vs as it is Matth. 7. 6. And his example also Matth. 7. 6. serueth for our direction for when the Scribes and Pharisies obstinately opposed against the meanes of their conuersion and rebelliously set themselues against Gods reuealed will he giueth ouer their company and consorteth himselfe with publicans and sinners And secondly when there is no hope of conuerting them from their sinnes in regard of their obstinacie and stiffenes in rebellion there is great feare lest they will peruert vs in respect of our frailtie and faint weaknes in good courses And therfore as all wise men being in health do auoid the company of those who being infected with the plague haue the markes and tokens appearing vpon them because there is great danger of their infection but no hope of the others recouerie so if wee bee endued with any sparke of spirituall wisdome we will carefully auoid those who are deeply infected with the contagious diseases of sinne especially when as by their stubborne contemning of all holy admonitions and wholesome reprehensions they euidently shew that they are marked to destruction and haue the plaine tokens of reprobation appearing vpon them seeing there is more danger that we shal be infected by their contagion then there is hope that they should be cured by our admonitiōs And this was holy Dauids practise as appeareth Psal 26. 4. I haue not haunted with vaine persons neither kept company with the dissemblers 5. I haue hated the assemblie of the euil and haue not companied with the wicked And Psal 119. 115. Away from me you wicked for Psalm 26. 4 5. 119. 115. I will keep the commandements of my God Again the imminent danger of Gods fearful punishmēts which hang ouer the heads of wicked men should be an effectuall reason to perswade the faithfull to auoid their company seeing that as the Lord doth often spare the wicked for the godlies sake as appeareth Gen. 18. 32. so hee doth sometimes inflict temporall punishments vpon the faithful because they are in the companie of vngodly men as appeareth in the example of Lot consorting himselfe with the Act. 27. 24. Gen. 18. 32. 14 19. 1. King 22. Sodomites Gen. 14. 19. and of Iehosaphat entertaining neere familiaritie and friendship with wicked Ahab 1. King 22. Those therefore who would not be destroyed with Corah and his accomplices must separate themselues frō them Numb 16. 26. and they must come out of Babylon who will not Numb 16. 26. Apoc. 18. 4. be partakers of her plagues Apoc. 18. 4. The vse hereof serueth to reproue such as consort themselues Those reproued who cōfort with wicked men in neere familiaritie and fellowship with those who by their daily practise shew their vnrecouerable and desperate rebellion against God and their prophane contempt of all goodnes seeing hereby they notablie bewray their impietie towards God and their extreme follie in regard of themselues For if they had any true loue of God or zeale of his glorie they would not be familiar with those that hate him nor yet grace such gracelesse impes with their companie who spend their whole liues to his dishonor and if they had any dramme of true wisdome to prouide for their owne safetie they would not range thēselues in the forlorne hope nor venture their liues in that ship which is readie to sinck nor ioyne themselues with such wicked companions who hauing committed high treason against the great King of heauen and earth are daily in danger to bee attached condemned and led to execution Thirdly we may here obserue that customable liuing in Customable sinning maketh men brutish in their wickednes sinne doth make men to become not only inhumane and barbarous but brutish in wickednesse and therefore it is vsuall with the holy Ghost to decipher the disposition of sinners by comparing them vnto brute beasts as in this place he setteth forth the stubborne rebellion of the Israelites by likening them to an vnrulie heifer who casting off the yoke is readie with violence to run against her master So the sottish follie of the adulterer is deciphered when as he is compared to an oxe led to the slaughter Pro. 7. 22. and his beastly filthinesse Prou. 7. 22. when as hee is likened to an horse neighing after his neighbours wife Ier. 5. 8. The Prophet Esay compareth sinners Jerem. 5. 8. before their conuersion vnto sauage beasts as Lions Leopards Wolues Beares Aspes and Cockatrices Esa 11. 6. 7. 8. Esay 11. 6. 7. 8. And our Sauiour Christ likeneth incorrigible sinners to filthie swine and fierce bandogs Matth. 7. 6. So the Apostle Matth. 7. 6. Peter compareth those who after some shew and profession of religion do make a relapse into their old sins vnto a dog returning to his vomit and to a sow which being washed walloweth againe in the mire 2. Pet. 2. 22. Yea the Prophet 2. Pet. 2. 22. Esay goeth further and affirmeth that vngratefull and rebellious sinners are worse then the brute beasts Esay 1. 3. The Esay 1. 3. oxe saith he knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstood The vse hereof serueth to shew the wretched and base estate of rebellious and vnrepentant sinners seeing howsoeuer The wretched estate of impenitent sinners they may ruffle it in their brauerie be honorable in their titles and haue the first place and chiefe seate wheresoeuer they come yet are they no better then brute beasts yea in truth they are far worse as being in their disposition whilest they liue more malicious vngratefull and rebellious and after death far more miserable for well were it with them if after they haue led a brutish life they might in their death be like vnto the beasts which perish but it shall be farre otherwise their death being vnto them but an entrance into death eternall and a passage into the torments of hell fire Secondly this sheweth the malignant qualitie of sinne The malignant qualitie of sinners which like Circe her poysonous potions transformeth men into beasts and maketh those who were created according to the most beautifull image of God to be more vgly and deformed in Gods sight then the most bruitish and basest creature The consideration whereof as it should make vs most carefull in auoiding sinne with all the baites allurements and prouocations which incite vs thereunto so when
wisedome is infinite and most perfect It is Iehouah that speaketh who hath his being from himselfe and therefore is eternall so that he euerliueth to reward the obedient aad punish the rebellious It is Iehouah who is immutable and therefore the same faults which he disliked amongst the people in the time of Hosea he misliketh also now the same duties he required of them he requireth of vs and as then he multiplied his mercies vpon them who heard and obeyed him and his iudgements vpon those who were rebellious and obstinate in their sinnes so hath he now also the like mercies and iudgements in store for them who either heare and obey his word or wilfully neglect and contemne it It is Iehouah who is omnipresent and omniscient and therefore is an eyewitnesse and beholder of all our actions yea of our secret thoughts and intentions so that he taketh a special view both of our obedience to reward it and of our disobedience to punish it If a iust Iudge should alwaies look vpon the actions of a malefactor it would restraine him from his wickednes because hee that seeth him hath power in his hand to punish him If a Prince should alwaies behold the seruice of his subiect he would performe his duty with great diligence and chearefulnes in hope of reward But our powerful Iudge looketh on vs and therfore let vs not offend him for feare of punishmēt our gratious King beholdeth our seruice and therfore let vs obey his word with chearefull diligence assuring our selues y◠he will not send vs away empty handed It is Iehouah that speaketh who is omnipotent and omnisufficient and therefore he is able to punish vs if we neglect his word be we neuer so mightie and sufficient to reward vs and to protect vs from all enemies and other daungers if we hearken vnto it and obey it It is Iehouah who is not onely in himselfe infinite in all perfection and the chiefe goodnesse but also doth communicate this his goodnes vnto his creatures for in him we liue and moue and haue our beeing Act. 1728. He hath created vs of nothing and redeemed vs when we were worse then Acts 17. 28. nothing he hath giuen vs our beeing and doth preserue vs that we may continue to bee multiplying vpon vs all those benefits which are necessarie for our health strength and welfare and when notwithstanding we made the end of our being to be in endlesse miserie he hath procured and prouided for vs by the price of the precious blood of his best beloued an eternall being in ioy and happines Seeing therefore Iehouah is our Lord by a treble right both because he hath created and giuen vnto vs our being and hath redeemed vs that we might euer be in happinesse and prouideth all things for vs needfull at his proper charges protecting vs from all enemies and deliuering vs out of all daungers therefore let vs attentiuely hearken to the voice of our Lord and diligently practise those duties which he inioyneth vs. Lastly it is Iehouah that speaketh vnto vs in this prophecie who as he hath his being of himselfe and giueth being Exod. 6. 3. to all his creatures so especially to his word and that both to his promises and also to his threatnings And therefore if we will performe obedience vnto the words of this prophecie then shall we be made partakers of all the gracious promises therin contained But if we wil not hearken vnto them nor submit our selues in holy obedience to walke in thē but cast them behind our back and wilfully go forward in those vices which in this book are forbidden and condemned then shall all those plagues and punishments which are therein threatned fall vpon vs for the Lord is most true of his word and immutable in the administration of his mercies iudgements vnto al men in al times and ages And so much concerning the principall cause chiefe author of this prophecie The second thing to be considered is the matter of this The matter of this prophecie the word of the Lord. prophecie which he saith is the word of the Lord that is the Lords speech or prophecie reuealed to the Prophet Hosea And this matter or argument is common to all the Prophets yea to all the Penmen of holy Scriptures and therefore it is vsually prefixed and often repeated in their writings but in diuers phrases as The word of the Lord Thus saith the Lord The vision of Isaiah The burthen which Habacuc did see c. which all signifie the same word of God sauing that the word respecteth the speaker vision the hearer and burthen signifieth the denunciation of some heauie punishment Now the reason why the Prophets prefix these phrases is that they may gaine authoritie to their speeches and moue their hearers and readers to reuerence attention and vnto holy obedience to those things which they deliuer because they come not in their owne names but are sent of God and haue his ambassage put into their mouthes they speake not according to their owne conceits and inuentions but the pure and sincere word of God And to the same end doe the Apostles likewise shew their calling from God that they speake not their own words but the words of God So Rom. 1. 1. Paul a seruant of Iesus Rom. 1. 1. Christ called to be an Apostle put apart to preach the Gospell of God Gal. 1. 1. Paul an Apostle not of men neither by man but Gal. 1. 1. by Iesus Christ and God the father And verse 11. he affirmeth that the Gospell which he preached was not of man nor receiued nor taught of man but by the reuelation of Iesus Christ So the Apostle Iohn 1. Epist 1. 1. That which was from 1. Iohn 1. 1. the beginning which we haue heard c. that declare we vnto you And Apoc. 1. 1. The reuelation of Iesus Christ c. Apoc 1. 1. The doctrines which herehence we learne are diuers first Gods mercy in seeking the conuersion of sinners we may obserue the endlesse and boundlesse mercy of God to his Church and people who being iustly prouoked to wrath against them for their sinnes doth not suddainely powre forth his iudgements vpon them but giueth long time of repentance and because he would not haue them ouertaken of his plagues sendeth his Prophets to allure them to obedience by gratious promises and to terrifie them from sininng by denouncing heauie iudgements And thus did he deale with the Israelites in this place c. And the like mercy hath he a long time shewed vnto vs c. Out of which we may further gather that so long as hee sendeth his Prophets and vouchsafeth his word vnto a people he hath not vtterly reiected them nor shut vp the dore of his mercy against them For to this end he calleth them by his promises and threatnings because he would not the death of a sinner but that hee should
repent and liue And Ezech. 18. 23. Ezech. 33. 10 11. therefore when the Israelites tooke occasion vpon the threatnings of Gods iudgements denounced against them desperately to goe on in their sinnes because they thought it now too late to repent because the iudgements of God who is immutable were alreadie threatned and therefore should certainely bee inflicted notwithstanding their repentance the Lord sendeth his Prophet vnto them to tell them that his threatnings were not absolute but conditionall and that when he threatned he aimed not at their destruction but at their conuersion and saluation And therfore exhorteth them to repentance that so they might escape his punishments But when the Lord stoppeth the mouthes of his Prophets and bringeth a famine of his word neither alluring his people to holy obedience by gratious promises nor restraining them from running on in the course of their sinnes by seuere threatnings then are Gods iudgements euen at the dore and such a people though neuer so strong and secure is nigh vnto destruction Of this iudgement the Lord speaketh Amos 8. Amos 8. 11. Ezech. 3. 26. 11. Ezech. 3. 26. And I will make thy tongue cleaue to the roofe of thy mouth that thou shalt be dumme and shalt not bee to them as a man that rebuketh for they are a rebellious house And chap. 7. 26. Calamitie shall come vpon calamitie and rumour Ezech. 7. 26 27 vpon rumour then shall they seeke a vision of the Prophet but the law shall perish from the Priest and counsaile from the ancient 27. The King shall mourne and the Princes shall be clothed with desolation and the hands of the people of the land shal be troubled and I will do vnto them according to their waies and according to their iudgements will I iudge them and they shall know that I am the Lord. The accomplishment of which Prophecie we may see Psal 74. 7. They haue cast thy Sanctuarie Psal 74. 7 8 9. into the fire and raced it vnto the ground and haue defiled the dwelling place of thy name 8. They said in their hearts let vs destroy them altogether they haue burnt all the Synagogues of God in the land 9. We see not our signes there is not one Prophet more nor any with vs that knoweth how long The vse which wee are to make hereof is that whilest the Lord graunteth vnto vs the ministerie of his word we praise his name for this benefite and perswading our selues that the Lord hath not yet forsaken vs let vs bee moued thereby to turne vnto him by vnfained repentance But if the Lord cause the Prophets tongue to cleaue to the roofe of his mouth and take away from vs the ministery of his word then let vs certainely expect some fearefull iudgement c. Secondly whereas he saith that the prophecies of Hosea The authoritie of this prophecie are the word of the Lord hence wee obserue that they are of great authority and aboue all exceptions that they are true certaine and most vndoubtedly to be beleeued seeing they haue God for their author We are not therefore to esteeme these Prophecies as the conceits of men but as the word of the most true God inspired into his Prophets by his holy Spirit For we are to know this that no Prophecie in the Scripture is of priuate motion For the Prophecie came not in olde time by the will of man but holy men of God spake as they were moued by the holy Ghost 2. Pet. 1. 20 21. So it is said Luke 1. 70. That 2 Pet. 1. 20 21. Luke 1. 70. Acts 3. 18. 2. Tim. 3. 16. God spake by the mouth of his holy Prophets which were since the world beganne And the Apostle 2. Tim. 3. 16. saith that the whole Scripture is giuen by inspiration of God c. And as we are thus to esteeme the words of the Prophets so likewise the words of Gods true Ministers truely expounding and giuing the sense and meaning of the Prophets and gathering out of them either essentially or by necessary consequence sound doctrines for our instruction and edification are no lesse to bee esteemed the word of God And hence it is that our Sauiour Christ saith to his Apostles and in them to all his true Ministers Matth. 10. 20. It is not you Matth. 10. 20. that speak but the Spirit of your father which speaketh within you And Luke 10. 16. He that heareth you heareth me and hee that Luke 10. 16. despiseth you despiseth me c. Thirdly whereas he saith that these prophecies are the word of God we hence gather that they neede not the confirmation and approbation of men or of the Church seeing they are confirmed vnto vs by a greater authority euen of God himselfe As therefore Christ said of himselfe Iohn 5. John 5. 34. 34. I receiue not the record of man so may wee say of his word c. Fourthly we hence learne that there cannot be a better interpreter of the word of God then God himselfe who is the Author of it and therefore wee are not wholly to depend vpon the interpretation of the Church or Councels much lesse of the Pope but to expound one Scripture by another for euery author is the best expositour of his owne worke euerie lawgiuer of his owne law and therefore let vs not derogate from God that prerogatiue which wee giue vnto men c. Fiftly seeing the Scriptures are the word of God wee hence gather that they are the best rule of our life and manners and the surest foundation whereupon we may build our faith so that we are not to pinne our faith vpon the Churches sleeue because wee haue a most sure word of the Prophets to which we must take heede as vnto a light which shineth in a darke place c. as it is 2. Pet. 1. 19. And are built not on the foundation of the Church but of the Apostles and Prophets Iesus 2. Pet. 1. 19. Christ himselfe being the chiefe corner stone as it is Eph. 2. 20. Eph. 2. 20. And these are the doctrines which concerne all men in generall More specially the Ministers of Gods word may here That Gods word is the alone subiect of true preaching learne to deliuer nothing to the people but the pure word and what is grounded on it and warranted thereby so as they may say with the Prophets The word of the Lord Thus saith the Lord c. And with the Apostle Paul 1. Cor. 11. 23. I haue receiued from the Lord that which I also haue deliuered 1. Cor. 11. 23. vnto you And this the Apostle Peter requireth 1. Pet. 4. 11. If any man speake let him speake as the words of God They must 1. Pet. 4 11. not therefore deliuer vnto the people in stead of Gods word their owne inuentions their owne frothy conceits of wit which onely delight and tickle the eare but neither informe the iudgement