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
obtained mercie The which is the voyce and glad tidings of the Gospell containing effectuall motiues to moue all to ascend into the kingdome of Christ if they be not already ascended or more and more to ascend if they be already gone vp For the first those that are the people and subiects of God are not to dwell in the land of darkenesse vnder the gouernment of sinne Satan and the world but to ascend into the kingdome of their owne King but we are now become the people and subiects of God for though in former times our sinnes moued the Lord to reiect vs from being his people and to exile vs out of his kingdome suffering vs to be dispersed as captiues in the land of darkenesse and in the bondage of Satan yet now Christ our head hath satisfied Gods iustice for our sinnes appeased his wrath reconciled vs vnto him so that now againe he is content to admit vs for his people and subiects and therefore let vs no longer abide in the land of darkenesse and in the captiuity of Satan from which Christ hath freed vs but being deliuered and admitted Gods subiects and people let vs now adioyne our selues vnto his kingdome and obediently submit our selues to his gouernment So those that haue already begun to ascend may be hereby moued more and more to goe forward in this course and that both in respect of their faith and in respect of their affections for if they be admitted the people of God and haue obtained his mercy why should the huge waight of their sinnes weigh them downe and keepe them from ascending in the assurance of faith seeing God is gratious vnto his owne people and inheritance and in his mercy hath done away all their sinnes and therefore seeing they haue obtained Gods infinite mercy they haue a sufficient medicine for their greatest misery If they be the people of God who haue obtained mercy then may they bee moued hereby to ascend in their affiance trusting in the prouidence of their al-sufficient and most bountifull King and not suffer their mindes to be tied vnto earthly meanes and secundary causes presuming in their abundance and despairing in their want If they bee Gods people then may they ascend in hope that they shall being his subiects be admitted into his kingdome both of grace and glory and be made partakers of the riches and royall benefits of them both and not suffer transitory trifles to be the end and top of their hopes seeing they are aduanced to higher dignities Then also are they to ascend in their feare for if they be the people and subiects of God then are they to feare the anger and displeasure of their Soueraigne as the greatest euill and in regard hereof to be much more carefull and fearefull lest they offend him then any mortall man And so likewise in their loue for if they be Gods people who haue obtained mercy and assurance of Gods kingdome then what sottish folly were it to place their loue vpon the vanities of the world which are of no value nor continuance and not rather on God heauen and heauenly ioyes which are most excellent and permanent And this is the meaning of these wordes The doctrines which from hence arise are diuers First here we learne that The Do ∣ ctrines when we haue assurance of those maine benefits our effectuall That wee ought to reioyce in the fruition of Gods benefits calling and vnion with Christ our redemption iustification sanctification and eternall saluation more to reioyce in them then if we were made owners of the whole world neither must we smother this ioy in our selues but with mutuall congratulations communicate it with our brethren For this is a consequent duty and effect of the former benefits receiued as appeareth in this place as also Rom. 5. 1 2 3. To which Rom. 5. 1 2 3. duty we shall easily be moued if we often call to minde our passed misery and present happinesse For if beggers when they attaine to great riches bondmen when they are redeemed out of miserable seruitude and euery one who escapeth out of desperate deadly dangers are euen so rauished with such tickling ioy that their hearts like too strait and weake vessels would breake to containe it vnlesse they did vnburthen them by cōmunicating them vnto others then if we consider our former beggerlinesse and basenesse and our present honours and preserments our cruell and miserable seruitude vnder sinne and Satan in time past and our glorious and happy liberty vnto which wee haue now attained the great and mortall dangers of plagues and grieuous punishments the anger of God the curse of the law and eternall death and condemnation all which we haue fully escaped being not onely deliuered from the euill which we feared but possessed in the certainty of assurance of such happinesse that we could not hope for nor so much as conceiue and wish for how can our hearts containe such rauishing ioyes how can our tongues be silent and not vnburthen our mindes by congratulating them with those who are made partakers of the like happinesse And if thus wee not onely ioy in our selues but all reioyce with others then shall wee hereby be stirred vp to praise the Lord who is the chiefe and onely cause of all our ioy and happinesse and by this holy exercise of our thankfulnesse wee shall more and more confirme our assurance of the former benefits for these are mutuall causes one of an other Whereas contrariwise our not praising God argueth our little ioy and our small ioy our little assurance and base esteeme which we make of this vnspeakeable happinesse Secondly as we are to congratulate this our ioy with those That wee ought to perswade others to communicate with vs in our ioy who are partakers of it so are we by our perswasions and exhortations to moue others who haue not yet tasted of it that they labour to attaine vnto it for this the law of charity requireth at our hands our loue towards God which we manifest when as we labour for the aduancement of his glory in the inlarging of his kingdome and our loue towards our neighbour which is principally shewed in seeking their conuersion and eternall happinesse With which charity whosoeuer is indued he cannot chuse but performe this duty for as the Sunne cannot keepe vnto it selfe his light but communicateth it to the good and comfort of other creatures and as the wood which is kindled and inflamed doth also kindle other wood which ioyneth vnto it so they who are illuminated with the light of knowledge cannot keepe it from shining vnto others and those who are inflamed with the zeale of Gods glory and loue of their brethren cannot chuse but labour to make those who are about them like vnto them and partakers of those benefites which they inioy Examples hereof wee haue Iohn 1. 41. 45. and chap. 4. 28 29. Thirdly we are to obserue to whom this
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
morral dutie of fearing God as our English translation seemeth to import but that they should fearefully hasten vnto the Lord and his goodnesse that is being affrighted with the sight and sence of their sinnes the curse of the law the anger of God death and damnation due vnto them they shall with all possible speede flye vnto the Lord to his goodnes and by a liuely faith lay hold vpon gods mercie offred vnto them in Christ and rest vvholy therevpon for their saluation So that this seemeth to be a Metaphor taken from Birds which being sodainely feared doe fearefully flye vnto their retiring places of greatest safety And thus this word is taken Chap. 11. 11. Hosea 11. 11. They shall feare as a sparrow out of Aegipt that is being affrighted they shall flye with great hast And in this sence the Latine vvord trepidare is vsed as Liuij annalium 23. Moxque in sua quisque ministeria discursu trepidat ad prima signa Virgil Aeneid 9. Ne trepidate meas Teucri defendere naues id est ne festinate Neuè armate manus c. And the rather doe I thus expound the vvords first because it is an vnproper manner of speach to expresse the morrall dutie of fearing God by this phrase of fearing vnto God Secondly vve are not said to feare Gods goodnesse but rather his justice and judgements True it is that God is feared for his goodnesse according to that Psal 130. 4. Psal 130. 4. namely as a gracious father whom for his goodnesse towards vs we are loath to displease but his goodnesse it selfe is not fearefull or terrible but sweet and comfortable Thirdly because the vvord is so taken in other places The meaning therefore of these vvords is briefely thus much that the people of Israell being terrified and affrighted with the sight and sense of their sinnes and the punishments due vnto them should flye speedily vnto the Lord as being their protector sure defence comforting themselues in the assured hope of his grace and goodnesse vvhereby they should bee assured that their sinnes shall bee forgiuen them and they freed from them both in respect of their guilt and punishment And these are the effects of their conuersion The time is expressed in these words in the latter or last dayes that is after that Iesus Christ the true Messias is exhibited in the flesh which vsually in the Scriptures is called the last dayes Deut. 4. 30. Esa 2. 2. Micha 4. 1. Heb. 1. 1. 1 Pet. 1. 20. 1 Iohn 2. 28. The which time is specified First to shew their obstinacy in their sinnes and corruptions seeing these tough humours could no otherwise be purged away but by the long working potions of tedious and bitter afflictions Secondly that they might prepare themselues patiently to beare these miseries thus tediously continued when as they were forwarned of them for praemonitus praemunitus Thirdly that they might hereby bee refreshed with some comfort when as they were assured that howsoeuer their troubles were tedious yet at length they should haue a happie end seeing they should bring them vnto God by true repentance and a liuely faith And this is the meaning of the words the instructions God sanctifieth the afflictions of his Elect for their conuersion which from hence arise are many first wee here obserue how the Lord sanctifieth the afflictions of the Elect for their conuersion and true repentance for after that the people are grieuously afflicted at the length they are humbled in the sight of their sinnes and turne vnto the Lord. The like examples wee haue in Dauid the Israelites in the Iudges time Manasses the prodigall Sonne and many others and this is that which the Prophet speaketh Esay 26. 16. O Lord Esay 26. 16. in trouble they haue visited thee they haue poured forth a prayer when thy chastening was vpon them So that affliction humbleth them whom prosperitie puffeth vp with Pride it softneth those whom prosperitie hardened it conuerteth into the wayes of righteousnesse those whom prosperitie made to wander into the by-pathes of sinne But yet they worke not these good effects in all but onely in those vnto whose vse they are sanctified by Gods spirit as we may see in example of Pharaoh Saul Ieroboam c. who the more they were hammered and beaten vpon with afflictions the more hard and obdurate they waxed The vse hereof serueth to comfort all the faithfull in their greatest troubles and miseries seeing they may bee assured that the Lord vvill sanctifie their afflictions for their humiliation conuersion saluation For wel may we be contented to be beaten that wee may bee betred to bee put into the furnace of affliction that being purged from the drosse of our corruptions wee may like pure gold be treasured vp in the treasury of eternall happinesse to be pruned that wee may become more fruitfull to be hammered that our hard hearts may be made contrite and not onely with patience but also with joy and loue may we kisse that rod which maketh vs to run vnto God for mercy and forgiuenesse But forasmuch as the tree of affliction bringeth forth no such fruits vnlesse it be vvatered vvith the sweet dew of gods spirit therefore let vs also make this vse hereof that when we are afflicted we earnestly pray vnto God that hee will sanctifie our miseries to our vse and benefit and out of this poyson gather for our good this sweet hony of humiliation and obedience that is that our pouerty may turne to our spirituall inriching with the gifts of his spirit that our trouble may tend to eternall rest our shame to glory our sence of paine to the encrease of our sence of sinne and that our light and momentanie afflictions may cause vnto vs a superexcellent 2 Cor. 4. 17. and eternall waight of glory Secondly we learne that the Elect in their afflictions go directly vnto the Lord by his Sonne Iesus Christ that they may be reconciled vnto him and be receiued into grace and not vnto Saints and Angels as it is the custome of the Papists who when they are in any daunger or trouble make their prayers and vowes vnto the Virgin Mary Peter and other Saints Thirdly wheras he saith that they shall seeke Iehouah and Christ is true God coequall with his father Dauid their king that is Iesus Christ here we obserue that the same diuine worship is ascribed vnto Christ which also is attributed vnto God and consequently he is not meere man but God coequall with his father for vnto God alone belongeth diuine worship and this Christ chalengeth to himselfe Iohn 5. 22. 23. Where he sheweth that the father hath Iohn 5. 22. 23. committed all Iudgement vnto the Sonne that all men might honour the Sonne as they honour the Father Christ true man Secondly we hence gather that he is not God alone but man also for as this diuine vvorship yeelded vnto him prooueth him to be
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
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
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.
his Spirit he openeth them and inclineth their hearts to beleeue and imbrace it lest wee should ascribe the whole praise of our conuersion vnto the ministery of man which is principally due to his holy spirit who is the chiefe cause thereof As therefore the poole of Bethesda did not at all times cure diseases but onely when the Angell descended and infused vertue into the water and yet neuerthelesse the people at all times watched that they might be readie to put in their friends when the opportune time came so these riuers and streames of the Gospell which runne from the sanctuarie haue not alwaies vertue and power in them to heale our diseases and sores of sinne but then onely when the spirit of God descendeth and by his secret working infuseth vertue thereunto and therefore wee are continuallie to watch for this time in the meane while vsing the meanes continually appointed by God to this purpose Neither doth he determine the presence before whom or the place where this dutie must bee performed but indefinitely and absolutely hee inioyneth vs to speake vnto our brethren and sisters Whence we learne that there is no presence or place exempted from this dutie but wee are to exhort all in all places to come vnto Christ and to leaue the kingdome of darkenesse publickly in the ministerie of the word and in priuat conferences at home and abroad in the congregation and in our chambers as occasion shall be offered for gaining our brethrē vnto Christs kingdom For as the spirit of God is restrained to no time so neither to any place but he conuerteth both when he will and also where he will The sixth thing to be obserued is the change of the names Great difference betweene the effects of the law and the Gospell Lo-ammi into Ammi and Lo-ruchamah into Ruchamah wherby is signified that there is a great change in the time of the Gospell from the state of things vnder the law for those whom the law scattered the Gospell gathereth those whom the law made strangers and enemies the Gospell maketh subiects and friends those whom the law debarred of mercy are by the Gospel receiued to mercy those whō the law condemned the Gospel iustifieth and saueth so that now enmity is turned into frendship iudgement into mercy death and condemnation into life and eternal saluation in by Christ our Sauiour The consideration whereof as it should fill our harts with sound comfort so also with true thankfulnes and our mouthes also with Gods praises who hath caused this happy change turned our griefe and sorrow into ioy gladnes Lastly whereas God inioyneth vs to inuite others vnto Mans miserie the lawes impotencie and Christs sufficiencie Christ by calling them Ruchamah that is such as haue obtained mercie he herein includeth their miserie the lawes impotencie in freeing them from it that through Gods mercie and Christs merits alone we haue saluation For the first it is include in the word mercie for mercie doth presuppose miserie both in respect of our sinnes and also the punishment which for them was due vnto vs and the lawes impotencie for if we could haue obtained saluation by the law then should wee not haue needed mercie because wee should haue been saued by our owne merits and lastlie that we haue not saluation of or by our selues but in Christ and for his merits for when God was displeased there must be some meanes to pacifie him when wee had excluded our selues from Gods mercie there must be some other way to recouer it which could not be any meanes of our owne for wee in stead of pacifying God for our old sinnes were continually readie to anger him with new and in stead of mercie wee by our new transgressions heaped vpon our selues new punishments and therefore in Christ alone Gods mercie is obtained who hath satisfied his iustice and appeased his wrath by discharging our debt bearing our sins and suffering that punishment which wee by them had most iustly deserued ANd so much for the consequent dutie to bee performed of the faithfull after themselues are made partakers of the Euangelicall benefits In the next place the Prophet returneth to the legall threatnings in these words Vers 2. Pleade or contend with your mother pleade with her Vers 2 for she is not my wife or as the word is sometimes taken that shee is not my wife neither am I her husband but let her take away or that shee may take away her fornications out of her sight and her adulteries from betweene her breasts Where the Lord commandeth that a diuorce should be proclaimed betweene him and the Israelites and withall sheweth the cause or end of this denunciation namely that they might repent and turne from their spirituall whoredomes But let vs come to the exposition of the words and after Exposition obserue the doctrines which arise out of them Plead with your mother These wordes may seeeme to contradict the former for there the Lord promiseth that he would gather his Church and vnite them vnto Christ that he might be her head she his members he her husband and she his spouse and now presently he threatneth that he wil giue her a bil of diuorce and break off the mariage between them But we are to know that the former words were an Euangelical promise which was not presently to be performed but in the time of the Gospel after the cōming of Christ but in the meane time because the Israelites were not terrified with the former threatnings nor allured to repētance by Gods gracious promises therfore hauing by y◠former consolations comforted Gods children amongst them who were truely humbled now hee beginneth againe to thunder out Gods threatnings against the obdurate and impenitent shewing that notwithstanding God would extend such mercie to the faithfull in the time of the Gospell yet this should bee no priuiledge to exempt them who liued in impenitencie from Gods iudgements but hee would for their sinnes certainely reiect them vnlesse they speedelie repented of them And this is vsuall with the Prophets to intermixe mercie with iudgements consolations with threatnings that neither the humbled may despaire nor the obdurate and impenitent presume as also to mingle their prophecies which concerned the present time with those which concerned the kingdome of the Messias in the time of Gospell for as their maine end was to point at Christ that at his comming their prophecies being fulfilled in him he might be receiued so they were not to neglect their present auditorie but by shewing their sinnes and Gods iudgements to bring them to God by true repentance And if this bee obserued it will giue great light to the vnderstanding of them whereas contrariwise the not obseruing hereof causeth great confusion and obscuritie But let vs come to the words themselues Plead with your mother c. Where we are to consider who they are whom the Lord commandeth to plead as children secondly who this
in his kingdome 2. Preach the Word be instant in season and out of season improue rebuke exhort with all long suffering and doctrine 1 Pet. 5. 2. Feede 1. Peter 5. 2. the flocke of Christ which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready minde The second motiue may be taken from the loue of God The second motiue taken from the loue of God for if God the father hath so loued vs that he hath not spared to giue vnto vs his sonne and God the sonne that hee hath not spared to giue himselfe for vs that his precious death might bee the price of our redemption and God the holy Ghost that hee continually laboureth to apply vnto vs the vertue of Christs death and merits for our justification and saluation dwelling in vs as in his temples inriching vs with the vnvaluable treasures of his gifts and graces and assisting and protecting vs against the malice furie of our spirituall enimies more especially if wee who are poore miserable and sinfull men are called by God to this high function to be his ambassadours and to be as the eye in the body of the Church as captaines and leaders ouer his armies as stewards ouer his familie as shepherds ouer his flocke then most vngratefull are we of all other men if we doe not most deerely loue the Lord who hath thus infinitely loued vs. But we cannot better expresse this our loue then in feeding his flocke and by faithfull performance of his ambassadge committed vnto vs that we may in Christ reconcile men vnto him according to that speach of our Sauiour to Peter Iohn 21. 15. Ioh. 21. 15. Simon the sonne of Iona louest thou me more then these feede my lambes And therefore if we would testifie our loue to Christ we must be painefull in our Ministerie and not suffer our selues to be with-drawne from the faithfull execution of this function by trifling occasions pleasures idlenesse profit ambition or any worldly respect The third motiue the necessitie of preaching for the building of the Church The third motiue is that we consider that the Ministery of the word is the meanes ordained by God for the planting building inlarging strengthening and vpholding of the Church so the Apostle Peter saith that we are borne a new not of mortall seed but of immortall by the word of God who liueth and endureth for euer 1 Pet. 1. 23. And hee addeth 1 Peter 1. 23. 25. Verse 25. This is the word which is preached among you And in this respect Paul calleth himselfe a Planter 1. Cor. 3. 6. 1. Cor. 3. 6. And the spirituall father of the Corinthians who by the seed of the Word had begotten them vnto God 1 Cor. 4. 15. It 1. Cor. 4. 15. is the meanes also of the spirituall growth of the Church nourishing all the members therof till they come to ripe age and full growth for therein babes haue milk to suck 1. Cor. 1. Cor. 3. 2. 3. 2. 1 Pet. 2. 2 And there also is strong meate for those that 1. Peter 2. 2. Heb. 5. 12. and 6. 1. are past their child-hood Heb. 5. 12. 14. and 6. 1. In a word it is the meanes to make the man of God perfect and absolute as appeareth 2 Tim. 3. 16. The whole Scripture is giuen 2. Tim. 3. 16. by inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes But most excellently are all these comprised together Ephe. 4. 11. He Ephe. 4. 11. gaue some to be Apostles some Prophets and some Euangelists and some Pastours and Teachers 12. For the gathering together of the Saints and for the worke of the Ministery and for the edification of the body of Christ 13. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ If therefore we desire the birth growth and perfection of the Church of God which ought to be more deare to vs then our owne saluation then let vs vse all faithfull diligence in the preaching of the Word which is the meanes sanctified by God for this purpose we pray daily that Gods kingdome may come that is may be increased strengthened and accomplished in all perfection but by the Ministery of the Word all these are effected and therefore if we desire that we pray for which all doe that are not Hypocrites then must wee vse this meanes ordayned by God for the effecting this our desire The fourth motiue is taken from the consideration of our The fourth motiue taken from the Ministers calling Mat. 28. 19. place and calling in the Church for the Minister is called not onely to be a Disciple of Christ but also to make Disciples as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Mat. 28. 19. He must not onely be a souldier of Christ but a captaine to conduct others to the heauenly Canaan hee must not onely be a seruent but a steward to giue euery one in the family his portion in due season he ought to be not onely a sheepe of Christ but a shepheard to feede the flock and defend them from the Wolfe he must not onely be a liuing stone in Gods Temple as other Christians 1 Pet. 2. 5. but he must be a 1 Pet. 2. 5. maister builder 1. Cor. 3. 10. Not onely a Plant in Gods 1 Cor. 3. 10. Garden Can. 4. 13. but a Gardener to plant water others Cant. 4. 13. 1 Cor. 3. 6. 9. 1 Cor. 3. 6. 9. Not onely a childe of God but also a spirituall Father begetting others vnto Christ by the seed of the 1 Cor. 4. 15. Word In a word he must not onely be carefull of his owne saluation but he must also shew the like care in sauing others 1 Tim. 4. 16. And therefore it will not excuse those who 1 Tim. 4. 16. haue entred into this calling that they line peaceably loue their neigbours deale justly bee liberall to the poore keepe good hospitalitie and abstaine from offering the least wrong and injury which are dueties belonging to all Christians if they neglect their publike Ministerie and for want of teaching suffer the people committed vnto them to bee destroyed The fift motiue is the promise of reward vnto those who The fift motiue taken from the promise of reward by their faithfull diligence in preaching the word gain soules vnto Christ and build vp the Church of God For the wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse as the Starres for euer and euer Dan. 12. 3. The faithfull Steward that giueth the seruants meat Dan. 12. 3. in due season shall be blessed and bee made
sinne and Necessarie ignorance extenuateth faults not the euill of punishment alone as some haue imagined yet it doth excuse other faults and sinnes and also lesseneth the punishment It doth excuse wholie a fault before men when as it is committed through necessarie ignorance all meanes of knowledge being wanting but before God it doth not wholy excuse and acquite vs for the reasons aboue alledged but onely in part and as the schoolemen speake it freeth vs à tanto non à toto that is it lesseneth our sinne and punishment but doth not wholy take them away so our Sauiour saith that the seruant that knew not his maisters will and did commit things worthy of stripes should not altogether escape vnpunished but should bee beaten with fewer stripes Luke 12. 48. And that Tiâ—e Luke 12. 48. and Sidon who wanted those meanes of knowledge which Corazin and Bethsaida neglected should not altogether be acquitted in the day of judgement but more easilie punished Math. 11. 21. Mat. 11. 21. But yet this also is to be held with this caution and reseruation Ignorance as it is the punishment of sinne excuseth not that wee vnderstand it onely of primarie and simple ignoraunce and not of that necessarie ignoraunce which is a just punishment of sinne namely when as men being enlightned with the knowledge of God and his truth are for with-houlding of this truth in vnrighteousnesse and not louing nor imbracing it giuen vp of God to a reprobate sense to blindnesse of minde and to bee seduced and besotted with errours and stronge delusions Which was the case of many of the Israelites in this place of the Gentiles Rom. 1. 18. 28. and is the state of many Rom. 1. 18. 28. 2. Thes 2. 10. 11. in these dayes as it was foretould 2 Thes 2. 10. 11. For this ignorance is so farre from excusing other sinnes that in it selfe it is damnably desperate for howsoeuer in regard of the absence of meanes it is for the present necesarie yet if wee respect the first causes thereof it is wilfull and obstinate Now whereas it may be objected that the Apostle saith The meaning of Acts. 17. 30. vnto the Gentiles that the Lord did not regard the times of their ignorance Act. 17. 30. wee are to know first that it is not taken simply but comparatiuely that hee did not regard so much their sinnes committed in the time of ignorance as those which they should commit after the manifestation of his truth and secondly that the speach is not legall shewing what God would exact in the rigour of his justice but Euangelicall namely that hee would not impute those sinnes of ignorance vnto them but bury them in Christs death and obedience so that now they would imbrace him as their Sauiour by a liuely faith and bring forth the fruits hereof in vnfained repentance forsaking their former ignorance and the sinfull fruits thereof and labouring after knowledge and holy obedience The other kinde of ignorance which is affected and voluntary when as men continue ignorant because they neglect and contemne the meanes of knowledge offred vnto them is so farre from excusing other sinnes that it doth much aggrauate them as being it selfe in a desperate degree of sinne and also the cause of much other wickednesse for therefore they refuse to know their maisters will because Psal 36. 3. they are desperately resolued not to obey it and will not vnderstand because they will not bee hindered in their course of wickednesse Of such the Psalmist speaketh Psal 36. 3. Hee hath left off to vnderstand and to doe good or least hee should doe good And as this doth aggrauate mens sinnes so also it doth increase their punishment and augment the fearefull measure of their condemnation But of Verse 1. 6. of this Chapter this I haue already spoken and therefore I will here passe it ouer The vse hereof is that wee doe not labour to hide our sinnes vnder this broken vaile of Ignorance or extenuate our faults by pretending that if wee doe offend it is because wee are ignorant and know no better for our ignorance after that wee haue so long injoyed the light of the Gospell cannot bee necessarie but voluntary and wilfull because wee neglect or dispise the meanes of knowledge and therefore this ignorance will not excuse vs but rather aggrauate both our sinne and punishment Lastly wee here learne that when the Lord hath vsed God giueth ouer those who dispise the means of their conversion all meanes both by his word and works his benefites chastisements and more gentle punishments to bring a people to Knowledge Faith and Repentance and they neuerthelesse neglecting and contemning these meanes doe continue in wilfull Ignorance grose Infidelitie and secure Impenitencie then the Lord will giue them ouer to their owne wicked courses and suffer them to fall head-long both into the euils of sinne and the euils of punishment For Example hee will giue them ouer to the blindenesse of their mindes to runne on in Errours Heresies Superstition and Idolatry to the perversenesse of their wils to refuse the good and chuse the euill to their owne vile affections to commit such abhominable wickednesse as nature it selfe though much corrupted abhorreth and detesteth and euen to a reprobate sense that they may heape sinne vpon sinne and treasure vp against themselues wrath against the day of wrath And when hee hath often assayed fatherly corrections and light afflictions to amend them and they will not bee reformed hee will cause them to bee ouertaken by his fearefull plagues and heauie judgements and in the end plunge them into the gulfe of destruction and eternall condemnation An Example hereof wee haue in this place for when the Israelits would not vnderstand nor bee reformed neyther by Gods Word nor works his mercies nor iudgements the Lord caused them to fall and to be ouer-whelmed with most fearefull punishments When the Gentiles would not serue God according to that light of nature which hee had giuen vnto them hee gaue them vp to their owne vile affections and to a reprobate minde Rom. 1. When the Lord giueth vnto men Rom. 1. meanes of knowledge and they refuse instruction then hee will pronounce that fearefull sentence 1 Cor. 14. 38. If any 1 Cor. 14. 38. man bee ignorant let him bee ignorant If hee long affordeth the meanes of regeneration and yet men continue in their vnrighteousnesse and naturall corruptions hee will leaue them to themselues and passe vpon them that difinitiue sentence Apoc. 22. 11. Hee that is vniust let him be vniust Apoc. 22. 11. still and hee that is filthy let him bee filthy still If hee in his patience and long-suffering doe giue vnto sinners long time of repentance and also graciously affordeth vnto them the meanes of their conversion then is there nothing to bee expected but vtter destruction and desolation if by all these meanes they will not