place in their memorie The punishment threatned is proportionable to the sinne namely that God likewise would forget their children the which is spoken after the manner of men that he might the better fit himselfe to their capacitie for if wee speake properly God cannot be said to forget or remember seeing all things past present and to come are present before him in one perfect view but hereby hee would signifie vnto them that as they had so neglected his law that they did not so much as remember it so he would vtterly neglect them and withdraw from them all signes of his loue and care as if he had vtterly forgotten them and his couenant made with them Now whereas he saith that hee would forget their children the meaning is that he would destroy the Priesthood for ordinarily the children succeeded the parents in the Priests office but now he telleth them that he would not onely strip them of this honour but their posteritie also and so make the priesthood to cease for whereas he threatneth the children he much more includeth the parents for if the heate of Gods wrath extended to the children for their fathers sinnes much more should it be inflamed against the fathers themselues Lastly whereas hee speaking of the Priests sinne saith that they had forgotten his Law and of his owne punishment that hee would forget their children hereby is implyed Gods mercifull justice and mans impietie in that God doth not forget them before they haue forgotten him and therefore if God at any time neglect and forget his people it is manifest that it is because they haue neglected and forgotten him first And thus haue I shewed the meaning of the words the doctrines which arise out of them are diuers The first thing That ignorāce is a great sinne in the people to be obserued is that if a people liue in ignorance of God and his religion for want of teaching and instruction the Lord condemneth it as a great sinne both in the ministers and people In the ministers in that they neglect their dutie and eyther through their insufficiencie or idlenesse suffer them to goe on in the wayes of darknesse to their perdition whereby they become accessarie yea principall causes of their destruction of which I shall speake afterwards And in the people in that they are content to liue in their ignorance and voluntarily submit themselues to be led by such blinde guids as cannot informe them in the wayes of the Lord. For they should haue care of their owne soules though others neglect it they should count this one thing necessarie to be instructed in the knowledge of gods truth and preferre it before their worldly affaires they should wanting this precious pearle of gods word rather sell all they haue to purchase it then content themselues to be without it they should themselues read studie and meditate in the scriptures which are sufficient to make them wise to saluation especially when the ordinarie meanes faile But this sin is much more haynous in the people if they continue in ignorance when as the Lord giueth them liberally the meanes of knowledge if they wilfully shut their eyes when the light of Gods word clearly shineth vnto them if they continue blinde because they will not see if they refuse to heare the word preached or neglect and despise it when they heare it as not worth the knowing or remembring if they chuse rather to be vnder blind guides because they would not be troubled with hearing and learning or with admonitions and reprehensions whereas they rather desire to liue quietly and securely in their sinnes then vnder faithfull and painefull Ministers who would disturbe their ease and awake their consciences out of the sleepe of sinne for such liuing in ignorance are without excuse and for want of knowledge shall most certainely be destroyed The second thing to be obserued is that where the people The people shall be destroyed which want knowledge are destitute of knowledge for want of instruction there the people ministers shal be destroyed The people first because they content themselues with such blind guids and willingly remaine in their ignorance secondly because wanting knowledge they depriue themselues of all meanes wherby they may be saued for those whom God hath elected to saluation as to the end he hath also ordained that they should vse the meanes whereby they may attaine to saluation that is that they should be effectually called justified and sanctified but none can attaine to any of these meanes without the knowledge of God and his religion for whomsoeuer God effectually calleth those with his word and holy spirit hee illuminateth with the knowledge of his will their owne miserie the worke of redemption wrought by Christ and with other principles and fundamentall poynts of Religion without then this knowledge there is no effectuall calling So likewise no justification for whosoeuer are justifyed they are also endued with a liuely faith whereby they apply vnto themselues the merits and suffrings of Christ but without knowledge there is no faith for wee cannot beleeue and be certainely perswaded of that whereof wee are ignorant and consequently no justifycation In a word without knowledge there is no sanctifycation for knowledge is the foundation of all vertue and obedience without which wee can neyther chuse the good nor refuse the euill Now without these meanes there is no saluation neyther is there any saued but those who are effectually called justified and sanctified and therefore it necessarily followeth that they who want knowledge are destroyed This might be proued more particularly whether we respect the temporary destruction of the body and state or the eternall destruction of the soule but that I haue already handled this point before intreating of the first verse of this Chapter But if this want of knowledge in the people proceed from the insufficiencie or idlenesse of their ministers then doth it bring destruction to them also as being the causes of their ruine This the Lord threatneth Ezech. 3. 18. and 33. 8. Ezech. 3. 18. 33. 8. When I shall say to the wicked O wicked man thou shalt dye the the death if thou dost not speake and admonish the wicked man of his way that wicked man shall dye for his iniquitie but his bloud will I require at thy hand To which Paul seemeth to allude Act. 20. 26. Where approuing his paines in his ministery Act. 20. 26. he saith he was pure from the bloud of all men From which place Gregorie thus concludeth tot occidimus quot ad mortem ire tepidi tacentes videmus Wee murther saith hee so many as we see going the way to destruction and carelesly hold our peace The vse of this doctrine serueth to teach vs in what a miserable estate such a people are who content themselues to liue in ignorance whether they want the meanes of knowledge or hauing them doe neglect and contemne them seeing
whoredome departing from the Lord. The Hebrew text hath it From after the Lord that is forsaking the Lord and leauing to follow after him in the paths of true holinesse and righteousnesse and cleauing vnto their idols following them in the by-paths of superstition and idolatry The sense therefore of these wordes is this Goe and propound vnto the people of Israel this parable and thereby conuince them of their grosse idolatry for howsoeuer they may flatter themselues through selfe-loue yet the trueth is they are no better then common harlots for after that I haue vouchsafed them this dignity to espouse them to my selfe and they haue plighted vnto me their faith and vowed their obedience they both forgetfull of my mercie and of their owne dutie haue commonly impudently and continually committed spirituall whoredome with stockes stones and diuels forsaking me their Lord and husband and refusing to follow me in the waies of my commandements and prostituting their bodies and soules to commit spirituall fornication with their idols according to their owne inuentions and their burning and vnbridled lusts and appetites Where first we may obserue that the Lord intending to The vse of parables to conuince the sinner of his sins conuince this people of their sinnes doth before he plainely sets downe their sins propound it vnto them by way of parable to the end that they who were blinded with selfe-loue and partiall Iudges in their owne cases might better see their sinnes in the person of others and without partialitie condemne them when they appeared like strangers which they would suffer to passe without any hard censure if they discerned them to be of their familiar acquaintance And thus Nathan dealt with Dauid 2. Sam. 12. And our Sauiour Christ with the Scribes and Pharisies Matth. 21. 33. 2. Sam. 12. Matth. 21. 33. And here in this place the Lord maketh the people to condemne themselues and their sinnes in the person and practise of an adulterous harlot and so inticeth them as it were to wound and kill their beloued friend whilest it is masked and disguised in the habit of an enemy Out of which we may further gather how farre wee are naturally in loue with our sinnes so that we cannot be moued Our naturall and corrupt loue to sinne to hate condemne and mortifie them so long as they beare our owne names but rather are ready to mince excuse and defend them vntill we view them in the person of others and see them enrolled vnder their names Secondly wee may note our too too great loue of our selues and too too small loue towards our neighbours That selfe-loue makes vs exceeding partiall which maketh vs easily to discerne and heauily and seuerely to censure other mens faults whereas we are readie to excuse or defend the same or greater in our selues and therefore â—â—â— Lord when he would haue vs to see and condemne our sinnes doth not offer them to our censure as they are in our owne selues whom we loue too much but in the person of others whom for the most part we loue not so much as we should as appeareth in the former examples and in this place wherein the Lord is faine to deale with vs as tender mothers deale with their wanton and wayward children whom when they would as willingly amend as vnwillingly displease them they vse to chide and beate the standers by and sometime shadowes and pictures for those faults which their children haue committed to the end that so they may see and learne to dislike their faults in others which they would not so easily discerne nor so vnpartially condemne in themselues Thirdly we may obserue what exordium or beginning The thundring exordium of the Prophet of speech the Prophet here vseth namely hee doth not vse faire words and sweete inticing allurements to make them attentiue hee doth not first sweeten his seuere and bitter reprehensions and legall threatnings with any commendation of their persons or mitigation of their faults but by propounding vnto them this parable whereby he laboureth to make them vnpartiall Iudges of their owne sinfull and miserable estate he accuseth them to be no better then an adulterous generation of adulterous parents adulterous children and that by their often adulteries they had made the land as it were a common stewes and therefore that the Lord would no longer beare with their spirituall whoredomes but would withdraw his loue and diuorce them from him So that now our Prophet commeth not as an Ambassadour sent from God with conditions of peace and with gracious promises to allure them to obedience but as a sonne of thunder and like an Herauld sent from the Lord to denounce open warres against the people for their grosse idolatry and outragious rebellion hee beginneth his speech vnto them The reason why the Lord causeth his Prophet thus thunderingly to beginne his prophecie was because the Why the Prophet dealeth so roughly with the people people had a long time euen since the beginning of Ieroboams raigne continued in their sinnes especially their grosse idolatry notwithstanding that the Lord had sent diuers of his Prophets to reproue them for their sinnes of which their consciences were conuinced by Gods law and to draw them to repentance sometimes by propounding vnto them Gods sweete promises of gratious benefits if they would turne vnto them and sometimes by threatning punishments against those who went forward in their sinnes All which notwithstanding the people continued vncorrigible and grew worse and worse and therefore the Lord causeth the Prophet to deale with them in this hot and rough manner because they had a long time lien frosen in the dregs of their sinnes And this course haue other of Gods faithfull ambassadours vsed when they had to deale with such obstinate and incurable sinners As Iohn the Baptist with the Saduces and Pharises Matth. 3. 7. Peter with Ananias and Sapphira Act. Matth. 3. 7. Act. 5. 8. 13. 10. Matth. 21. 23. Gods Ministers must sit their speech to their auditory 5. and with Simon Magus Act. 8. Paul with Elymas Act. 13. 10. And our Sauiour Christ himselfe with the Priests and Pharises Matth. 21. 23. Out of which examples Gods Ministers may learne in the deliuerie of Gods word spirituall discretion in fitting their speech according to the condition of their auditorie and not to deale with ignorant and vntaught men after the same manner that they deale with wilfull and obstinate sinners but as Physitions put a difference in their patients applying to ordinarie sicknesses ordinarie remedies and to desperate diseases desperate physicke and as Chirurgions to small cuts applie healing plaisters and for the curing of deepe festered wounds vse eating corrosiues and the sharpe lancher So the Physition and Surgion of the soule for the curing of some desperate disease or healing of some festered sore which sinne hath made in mens consciences must vse bitter potions a rough hand and desperate
the third place is set downe the sinne for which the Lord The exposition threatneth to visit in these words The blood of Iizreel The which words of diuers men are diuersly expounded but leauing to set downe all mens iudgements because many of them haue little likelihood of trueth I will onely propound two which seeme most probable Some thinke that by the blood of Iisreel is vnderstood the slaughter of Achabs familie and posterity Iesabel Ioram and his seuenty sonnes which were all destroyed by Iehu Others imagine this cannot be the meaning of the words because this was an action commanded by God 2. King 9 6 7 8. and commended in Iehu after it was by him performed and by God rewarded 2. King 10. 30. and done by Iehu in zeale of Gods glory as he professeth 2. King 10. 16. And therefore they rather 2. King 9 6 7. 2. King 10. 30. 2. King 10. 16. thinke that by Iisreel here is vnderstood not the Citie or valley of Iisreel but the people of Israel which by Iehu and his posteritie were continued in their grosse idolatrie and so made obnoxious to the iudgements of God and their destruction And this exposition doth the rather please them First because the name Iisreel signifieth the seede of God and therefore may be taken for the people of Issreel as appeareth Exodus chap. 4. verse 22. And secondly Exod. 4. 22. because the name blood is taken sometime for destruction either temporall or eternall of bodie or soule So Ezech. 3. 5. Chap. 33. 6. Thirdly because some Greeke Ezech. 3. 5. Chap. 33. 6. copies reade it Israel and not Iisrael and those which reade it Iisrael haue prefixed before it an article not of the feminine Gender but of the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstanding thereby not the citie of Iisrael but the people of Israel Lastly because the same word Iisrael vsed Hos 2. 22. is by Hos 2. 22. all vnderstood of the people of Israel and not of the citie And this is the first exposition which hath in it great likelihood and probabilitie without any absurditie or great force offered vnto the text Which if we imbrace there ariseth from it this doctrine that kings are guiltie of the destruction Doct. of those who are vnder their gouernment if How princes are accessarie to the sinnes of the people by their authoritie commandement or example they draw their people from the seruice of the only true God to commit idolatrie and therefore in the day of Gods visitation he wil require their bloud at the princes hands and will seuerely punish them not onely for their owne sinnes but for the sinnes of the people into which they haue been either drawne by their authoritie or allured by their example Others as I said expound these words of the slaughter of Achabs familie and posteritie Iezabel Ioram Ahabs 70. Exposition sons Ahaziah and 42. of his brethren wherein they follow the plaine historie and the manifest words of the text without any change and alteration Which as I take it is the rather to bee imbraced for where the exposition is according to the plaine words of the text agreeing with the circumstances thereof the analogie of faith the rest of the Scriptures and containeth nothing improbable or absurd there it is to bee giuen and receiued without anie further search for one further fetched mysticall and hidden Yea but will some say this fact of Iehues was commanded of God to be done and commended and rewarded when it was done and therefore it is not likely that God would punish him and his posteritie for it I answer that we are to consider in this fact two things the outward fact it selfe and Iehues doing of it The outward fact it selfe was good and inioyned by God himselfe as a iust reuenge taken vpon Achab for his tyranny murther idolatry and other outrages by him committed and in respect hereof Iehu is commended and rewarded because he was Gods minister and instrument in performing a worke in it selfe commendable and acceptable vnto God But in respect of Iehu his doing of it it was wicked and vnlawfull for he did it not in the sinceritie and vprightnesse of his heart but with a corrupt minde poisoned with ambition as appeareth 2. King 10. 31. He did 2. King 10. 31. it not in zeale of Gods glory as he falsely boasted but his maine end was his owne aduancement which when he had attained vnto hee vtterly neglected the glory of God and grieuously dishonoured him by his grosse Idolatry He did not doe it in obedience to Gods commandement for then he would haue made conscience of the rest which hee transgressed resting and contenting himselfe like an hypocrite in this one outward act he did not doe it in detestation of Achabs sinne but for selfe-loue for hee continued in the same idolatry and although he destroyed Baals Priests and house yet following Ieroboams policie hee worshipped the golden calues in Dan and Bethel whereby he cleerely shewed that al he did was not in hatred of idolatry but for his worldly aduantage He did not when he was seated in the kingdome labour to restore Gods pure worship and seruice for which end and purpose he was stirred vp of God to destroy Achabs posterity but hauing satisfied his ambitious desire he laboured to confirme the kingdome to himselfe and his posterity by following Ieroboams policie and liuing in his Idolatry withholding his people from going to worshippe the Lord in his Temple at Ierusalem which was the place appointed by God for his publike seruice lest they should againe adioyne themselues to the house of Dauid So that hee onely made shew of religion and zeale whilest it stood with his owne worldly benefit but when it but seemed to crosse that he shooke handes with all and became an Apostate Howsoeuer therefore the fact as it was commanded by God was good and lawfull and in respect hereof was rewarded of God who will not let any shew of good goe vnrecompenced that hee may not onely heereby stop the mouthes of the wicked but also giue certaine assurance vnto his children that he will much more reward their true and sincere obedience yet if we respect with what mind and purpose it was performed by Iehu it was nothing but ambitious rebellion and cruell murther which therefore at the hands of God who respecteth not so much the outward action as the sincerity of the heart the inward obedience of his commandement the causes and ends of our actions it was sharpely and iustly punished The doctrines which from hence we learne are these First that wee doe not content our selues with outward workes Doctrines good in their owne nature and inioyned by God for vnlesse ther What is required to the doing of a good worke circumstances doe concurre they will be wicked and odious in Gods sight First therefore being assured that we do that which God hath commanded
off either by death or conspiracies treasons and seditions the state and kingdome is miserably turmoiled with ciuill warres tumults murthers and massacres wherewith being weakned it is laid open as a prey to the forraigne enemie as it notably appeareth in this present example of Iehu and his successours The like whereof this land hath had experience of in the time of those ciuill disscensions betweene Yorke and Lancaster Whereby it further appeareth that it is farre better for a State to be gouerned by a succession of Princes which are not of the best sort then that there should be an anarchy which is accompanied with ciuill warres tumults murthers and innumerable mischiefes seeing the most tyrannicall gouernment doth not subiect a State to such and so great euils Iehu and his posterity were wicked and idolatrous Princes but whilest the succession was continued in his house the Common-wealth in some sort flourished but after that by treason Zachariah was slaine then their land was miserably afflicted with ciuill warres the fruitfull mother of all misery And therefore a wise people after the succession is established will indure many iniuries oppressions and insolencies at their Princes hands rather then they will by treason and rebellion seeke their ouerthrow seeing the destruction of the Prince is vsually accompanied with the ruine of the kingdome The vse which we are to make hereof is this that with thankfull hearts and bended knees we praise the Lord who when we were in danger of all these miseries hath establishshed the kingdome by giuing vnto vs a religious Prince who hath confirmed our peace and continued the Gospell vnto vs and hath not onely giuen vs assurance of these benefits for his owne time but also by Gods blessing seemeth to promise the continuance hereof by the establishment of succession in his royall posteritie The third obiect of punishment is the whole Common-wealth and people of Israel in these words v. 5. And at that day I wil breake the bow of Israel in the vally of Iizreel The meaning wherof is this By that day we are to vnderstad the The exposition day of Gods visitation when as the measure of the peoples sinne being full and come to ripenes hee would not onely ouerthrow Iehues posteritie and the state of the kingdome but also bring the like destruction vpon the whole Commonwealth and bodie of the people By breaking of the bow we are to vnderstand the defeating and subuerting of their whole power by a vsuall synecdoch of the part for the whole so Psalm 44. 6. I trust not in my Psalm 44. 6. 1. Sam. 2. 4. bowe So that it is as much as if hee had said that he would destroy and ouerthrow al their munition warlicke furniture and prouision yea all their power and strength in whatsoeuer it consisted so as they should not bee able to resist their enemies From whence we learne first that although Princes and Doctrines superiours shall be most seuerely punished because they haue not onely sinned themselues but also by their authority The subiect is not acquitted when his Prince leadeth him into sinne and example haue drawne and allured their inferiours into like wickednes yet the subiects who haue obeyed their lawfull authority in vnlawful things and haue followed their example in euill shall not be excused but as they haue been partakers with them in their sinnes so likewise they shall be partakers with them in their punishments For if authority be an argument to preuaile with them then the authority of God which is supreme should be of greater force to continue them in holy obedience then the authority of man to draw them to sinne if examples doe strongly allure and perswade then the example of God himselfe and of Iesus Christ should more forcibly restraine vs from sinne then of the greatest Prince in the world to intice vs to commit it The vse hereof is that we be not forced with any humane authority to fall into sinne for when they haue done their worst they can but kill the body and blessed are they who chuse rather to giue their liues dearest blood then to pollute their consciences with knowne wickednesse for by sinning against God they prouoke his wrath against them who is able to destroy the body and after to cast body and soule into eternall torments Matth. 10. 28. Secondly we may obserue what was the estate of this Matth. 10. 28. kingdome when this threatning was denounced by the Prophet No strength can vphold that State which sinne pulleth down namely so strong flourishing and prosperous that the people feared nothing lesse then such approching destruction for they abounded at this time in multitude munition walled townes and strong holds they had prosperous successe against their enemies and had obtained many famous victories so that now they were lulled asleepe in deepe security fearing no danger and yet at this time God threatneth and soone after bringeth vpon them sudden destruction Whence we learn that there is no strength nor power which will vphold any State when the sinnes thereof pull downe Gods iudgements vpon it And therefore farre be it from vs to trust in our owne multitude power and munition and so to be mooued and incouraged thereby to goe on in our sinnes for the Lord can easily breake the bowe and turne all humane strength into weakenesse so that when it seeming greatest we trust therein it shall most faile and deceiue vs. And so much for the subiect of the punishment In the last place is set downe the place where this punishment should Exposition principally be inflicted namely in the vally of Iizreel which was a spatious plaine ten miles in length situated by the Hierome Citie Iizreel and extended it selfe neere vnto Samaria where in a battaile fought between the Assyrians and the Israelites the people of Israel were ouerthrowne Where first wee may obserue that they were not ouercome in a strange Country or in some place of disaduantage Doctrine but in the very heart of their kingdome where their Worldly helpes vaine when God opposeth chiefe strength consisted wherein they put such great confidence Whence we learne how vaine the best worldly helpes are when God opposeth himselfe against any people c. Which should teach vs in our most flourishing estate not to trust in our owne power and strength but to rest vpon Gods prouidence and promised assistance which will neuer faile vs. Secondly as the Lord by ouerthrowing them in this chiefe place of their strength did teach them the vanity of their We must be admonished by the example of others selfe-confidence so doth he hereby iustly and fitly punish an other sinne of theirs namely the neglect of his former iudgements for in this valley the Lord had brought a fearefull destruction vpon the family of Ahab for their grosse idolatry of which the Israelites should haue made profitable vse by flying their sinnes lest they should be
of Gods couenant but were as yet in about the sheepfold as appeareth Luk. 1. 68. 7. 16. and then the Israelites who by a certaine kind of right in regard of Gods promises made to their forefathers were to be gathered together and added to the Church and lastly the Gentiles who by occasion of their calling were together called with them as appeareth Rom. 1. 16. The time when they should be gathered was not present but to come and this is signified by the future tense here vsed that is not in the time of the Law but of the Gospell when the true Messias should be exhibited The person by whom this vnion should be made was not themselues who rather were ready more and more to wander and go astray but Iesus Christ their great and onely true shepheard and therefore he saith not that they should assemble themselues but that they should be gathered together namely by another that is Christ so Esai 11. 12. Hee shall set vp a signe to the Nations and assemble the dispersed Esay 11. 12. Israel and gather the dispersed Iuda from the foure corners of the world Iohn 10. 16. Other sheepe I haue also which Ioh. 10. 16. 11. 52. Eph. 2. 14. are not of this fold them also must I bring c. Iohn 11. 52. Eph. 2. 14. The meritorious cause of this vnion is the death and merits of Christ whereby both Iewes and Gentiles were reconciled vnto God and made his Church and family For he therefore died that by his death he might gather together in one the children of God which were scattered Iohn 11. 52. Iohn 11. 52. And Christ saith that if he were lift vp from the earth that is crucified he would draw all men vnto him so Eph. 2. 13. Eph. 2. 13. The meanes are either externall or internall Externall the preaching of the Gospell whereby we are called to the knowledge of Christ and the mystery of our redemption wrought by him Eph. 4. 11 12. He therefore gaue some to be Apostles and some Prophets c. for the gathering together of Eph. 4. 11 12. the Saints Internall on Christs part is his holy Spirit on our part a true and liuely faith whereby we all are vnited vnto Christ our head and one with another as fellow members of the same body The manner of this collection is either spirituall or corporall and locall the spirituall vnion or gathering together is the communion of all the Saints when as they are vnited and knit together in one mysticall body in one spirit in one hope one Lord one faith one baptisme one God and Father as the Apostle speaketh Eph. 4. 4 5 6. And this vnion and collection Eph. 4. 4 5 6. is not hindered by distance of place seeing the spirit of God which is the bond of this vnion filleth all places and vniteth the faithfull of all countries and nations into one body whereof Christ is the head And this collection is here principally vnderstood The other is corporall and locall when as the Saints of God vnited in that spirituall vnion are also gathered together in the same place country and congregation the which of all the faithfull is exceedingly to be desired for the mutuall comfort and edification one of another which commeth vnto all them who being vnited by the same spirit and faith are also knit together in the same company and fellowshippe The Do ∣ ctrines And this is the meaning of these words The doctrines which arise from them are these First whereas the promises That we ought not to maligne the people of the Iewes of God concerning the gathering together of his Church are made both to the Iewes Israelites and Gentiles and vnto the Iewes in the first place Hence we learne to lay aside that antient enmity which is in worldly men towards that Nation and to loue those which are conuerted to the faith as brethren and likewise to pray for those which are not yet called that they may be added to the Church The malice of men towards this nation hath bin such that it is growne into a prouerbiall speech to hate one as they hate a Iew the which howsoeuer it is a iust iudgement of God vpon the Iewes for their obstinacy in their infidelity and vnthankfulnesse yet it is a sinne in them seeing this people haue in diuers respects deserued well at our hands in that they were for a long time together faithfull treasurers of Gods diuine oracles the Law and Prophets in that they were our mother Church vnto which wee were added from whom we haue receiued our light and knowledge and in that by their fall saluation is come vnto vs Gentiles Rom. 11. 11. And therefore Rom. 11. 11. let vs not boast our selues against the naturall branches who were branches of the wild Oliue tree For if God spared not them let vs take heede lest he also spare not vs Rom. 11. 21. Yea but will some say they crucified the Lord of life Rom. 11. 21. and therefore deserue to be hated of all I answer that we are rather to turne the edge of this hatred against our owne sinnes which were the principall cause of Christs death whereof they were but instruments and as it were our executioners Besides God in his exceeding mercy and goodnesse hath turned this their cruell fact to our exceeding good euen to the redemption and saluation of our bodies and soules and therefore if this were a sufficient cause to appease Iosephs anger towards his brethren because God turned their malice to all their good euen the aduancement of Ioseph Gen. 50. 20. and presetuation of their whole family then surely the like reason should pacifie our wrath towards our elder brethren the Iewes seeing God hath in his infinite goodnesse made their hatred and rage a meanes of our redemption and eternall saluation by Christs death and bloodshed Secondly we here obserue who is the chiefe and principall Christ principally gathereth vs into the Church cause of our gathering together into the Church namely our Sauiour Christ for we were like wandring sheep gone astray in the wildernesse of the world continually vnder the power and at the command of the spirituall wolfe Satan who at pleasure might pray vpon vs notwithstanding any resistance we were able to make out of which dangers we could by no meanes quit our selues seeing the eyes of our mindes were so blinded with ignorance that we could not finde the way to our sheepfold the Church of God where onely is safety and security nay rather we were ready more and more to wander and lose our selues in the Labyrinth of our owne errors and though we had got some smal glimpse of the right way yet we were so intangled in the brires of our sinnes and corruptions that we could not haue trauailed in it And in this fearefull condition we remained till Christ our good shepheard came to seeke vs and
hauing found vs carried vs on his shoulders into his sheepfold of grace and happinesse Thirdly we are to obserue the meanes whereby Christ Christs bloodshed the meanes of our gathering into the church gathered vs into his Church namely by shedding his blood for sinne which excluded vs out of it and scattered vs abroad could not be done away but by Christs death whereby Gods iustice was to be satisfied and his wrath appeased The consideration whereof as it should make vs most thankfull to our good shepheard Christ who hath not spared to giue his life for his sheepe so it should make vs most carefull to walke in the waies of Gods Commandements and to auoid the by-paths of errour and sinne lest after we are gathered together and brought into Christs fold we wander againe and goe astray and so fall into the iawes of the spirituall wolfe who daily seeketh to deuoure vs. For if we neglect the paines and labour yea the losse of the pretious blood of our good shepheard which he spilt in seeking vs that he might free vs from danger and bring vs safe to his sheepfold and suffer our selues to be allured with euery vaine triffle to leaue his flocke and to wander in the deserts of the wicked world till we are againe lost and subiect to the former dangers from which he freed vs let vs take heede lest he also basely account of vs as being vnworthie of a second labour in seeking of vs. Fourthly we are to obserue that the meanes whereby hee The ministrie of the word the meanes of applying Christs benefits vnto vs. Iohn 10. 27. applieth the former benefit vnto vs making it effectual for our gathering into his Church is the ministerie of his word his holy spirit and a liuely faith and therefore wee are carefully and conscionablie to heare Gods word which is the voyce of our shepheard whereby hee gathereth vs into his sheepefold And forasmuch as wee are dull of hearing and slow in comming both in respect of the stiffenesse of our limmes and stubbornnesse of our willes therefore let vs continually implore our good shepheard not onely to call vs with his voice but also to send his holy spirit to assist vs for he alone openeth our deafe eares suppleth our stiffe ioynts and mollifieth and inclineth our stubborne willes making vs both able and willing to come vnto him when he in the ministerie of the word calleth vs. And seeing wee also before we can come vnto Christ must be indued with a liuely faith therefore let vs vse all good meanes ordained of God to attaine vnto it and not cease begging of it at the hands of our heauenly father seeing it is not of our selues but wee haue it onely by his free gift as appeareth Eph. 2. 8. Ephes 2. 8. Gods spirit the bond of our vnion with Christ and one with another Lastly we are to obserue that this collection of Gods people is spirituall because the spirit of God is the bond of this communion which is amongst the saints and therefore it cannot be hindred by distance of place because the spirit of God filleth all places in heauen and earth The which serueth notablie for our comfort in that we haue by vertue of this spiritual and inseparable vnion part with al the saints in al their fastings prayers al good exercises and holy duties of Gods worship and seruice though we should bee exiled into the vttermost parts of the world because we are vnited vnto them by the same spirit But besides this spirituall communion there is also a local That there ought to be a locall gathering together of the Church and corporal gathering together in the same visible Church and congregation which as much as in them lieth is to bee desired and attained vnto of all the faithfull for they are the sheepe of Iesus Christ and therfore they are not wild beasts to be scattered and singled euery one from another in his owne denne but to flocke together in their owne sheepfold that they may ioyntly performe seruice to the great shepheard in hearing his word receiuing his Sacraments praying for those things they want and praysing him for those good things which they haue receiued that also by this outward collection of their bodies they may testifie the the inward coniunction of their minds and soules and not only testifie but also confirme and increase it by performing all mutuall duties one to another as instructing the ignorant helping the distressed relieuing the poore comforting those that mourne defending the weake and exhorting one another to all holy actions of pietie and righteousnesse Neither must they consort themselues with wolues goates beares and such wild beasts that is with worldly and wicked men who either will seduce or else destroy them seeing it is the nature of the true sheepe of Christ to flocke together and to sequester themselues from all other companie as much as they can in this worldlie wildernesse wherein oftentimes necessitie and not choice intermingleth those which should be seuered And thus much for the vnitie of the faithfull The second The vnanimitie of the faithfull thing expressed is their vnanimitie which appeareth in their ioynt consent and generall agreement in the choice of their head and gouernour For after they are called by God and gathered together into the Church and kingdome of Christ then being thus chosen to bee Christs people and subiects they likewise make choice of him to be their king and head And this is signified in these words And shall appoint or as the decorum of the matter requireth the words may well beare choose or set ouer themselues one head that is one king and supreme gouernour namely the Lord Iesus Christ For he alone is the great King of his people the great shepheard of his flocke the head of his members which is his Church as appeareth in many places of the Scripture So Ezech. 34. 23. 24. 37. 22. 23. 24. Ioh. 10. 16. 1. Cor. 11. 3. Ephes 1. 22. 5. 23. But here it may be demanded how this here is ascribed 〈…〉 Christ is â—et ouer his Church as head by God and how chosen by the faithfull Ephes 34. 23. Ephes 1. 22. to the Church to set ouer them a king and head seeing in other places this is attributed vnto God himselfe as Ezech. 34. 23. Ephes 1. 22. To which I answere that God the father first and principally doth appoint Christ head and king ouer the Church and the people of God do set Christ ouer themselues when as they giue their mutuall assent to Gods appointment and by a liuely faith receiue Iesus Christ for their king and head promising vnto him their alleageance and obedience Thus Saul was appointed and annointed King ouer Israel by God 1. Sam 10. 1. And the people also 1. Sam. 10. 1. 1. Sam. 11. 15. are said to haue made him king ouer them in Gilgal 1. Sam. 11. 15. So that it
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
of the first sort were their peace kingdom protection from enemies plentie and abundance of all worldly profits and delightes of the other were the law the priesthood some relikes of Gods worship in the ministrie of the word in the vse of the Sacraments and prayer the fauour of God and pardon of their sinnes from which they were not as yet vtterly excluded as it may hereby appeare in that the Lord laboureth to recall them by his Prophet vnto repentance and forewarneth them of these iudgements that repenting they might escape them And these are the benefits of which he threatneth to spoile them Now the manner and nature of their stripping and spoyling is further described and illustrated by diuers comparisons for first hee threatneth to strip them and to leaue them as destitute of all his benefits as they were at the day of their birth in these words and set her as in the day that shee was borne By the day of the children of Israels birth we may either vnderstand the day of their forefather Abraham his calling out of an idolatrous nation that hee might be the father of the faithfull or the day of the peoples deliuerance out of the bondage of Egypt which I take to be the more probable because he speaketh not here of the birth of one man but of the whole nation Now this day of the peoples birth was a time wherein they were in great miserie pouertie impotencie and manifold extremities and therefore not vnfitly compared to a childs birth seeing in many things it resembleth it in regard of the wretchednesse thereof and that both in respect of their persons and also in respect of their state And first for their bodies as the child is borne so impotent that it is vnable to resist the weakest enemie so they came out of Egypt weake vnskilfull and vnarmed altogether vnable to resist their enemies the Egyptians And so in respect of their soules as the child is borne defiled in his blood as it is described Ezech. 16. 6. so Ezech. 16. 6. they were defiled with their sins especially their grosse idolatrie which they learned of the Egyptians as the childe is borne destitute of wisedome and actuall vnderstanding so they were ignorant and without the sauing knowledge of God and his true religion In respect of their states likewise there is great similitude for as the child is borne poore and naked so they came out in great pouertie being not onely destitute of the heauenly gifts of Gods Spirit but also of glorie power and riches as the childe liueth as it were imprisoned a close prisoner in the straite prison of the wombe so they were held in a straite and miserable seruitude till God deliuered them and as in the birth it is in greatest danger and extremitie so that it no sooner breatheth the aire but it crieth out with sense of paine so they howsoeuer they had formerly indured many miseries yet they were in greatest extremitie of all euen as it were in the very birth and deliuerance when as they were pursued by their enemies and beset on all sides with vnauoydable dangers so that in anguish of soule they cried out for feare Lastly as the child Exod. 14. being borne is vnable to helpe it selfe either in respect of defence from outward iniuries or of prouision of food and necessaries so they being brought into the wildernesse were vnable to defend themselues from the iniuries of the weather either by day or night had no other prouision of food then the Lord prouided for them after a miraculous maner And this was the miserable condition of the people of Israel at the day of their birth and deliuerance out of Egypt the which is excellently and largely described by the Prophet Ezechiel Chap. 16. Out of which base estate the Lord aduanced them to the greatest and highest dignitie for after Ezech. 16. that he had led them into the wildernesse hee espoused this people vnto him for his wife hee loued and protected her he fed and nourished her he decked and adorned her he multiplied his benefits vpon her both spirituall and temporall induing and as it were endowing her with riches glorie pleasures and all happinesse he gaue vnto her his law containing the couenants of marriage betweene them hee gaue also a Priesthood a kingdome a land flowing with milke and honie a Tabernacle a Temple his word and Sacraments and all things needefull both for soule and bodie But shee being surfetted with pleasures vngratefully forgat Deut. 32. 14. 15. her former base condition and also him who had aduanced her to this great dignitie and happinesse and forsaking her Lord and husband who had been thus gratious vnto her went a whoring after false gods and therefore the Lord is faine to put her in mind of her former wretched estate and to threaten her that vnlesse she repented and turned vnto him he that had raised her would pull her downe and make her as poore contemptible and miserable as when he first met and matched with her And this is the first comparison whereby hee describeth and aggrauateth the miserie which hee threatneth to bring vpon them The second is that he would make her as a wildernesse or the wildernesse as the article prefixed portendeth where he alludeth to the desert wildernesse in which the children of Israel were led 40. yeeres Others resolue it rather thus And wil place her as in the wildernesse that is bring her into the same condition wherein shee was in the wildernesse But the other translation better pleaseth me seeing it is without addition of any word and seeing it is likely hee threatneth here a farre worse state then that which at this time she liued in because then she inioyed Gods presence she was his spouse she was led and fed defended and sustained by the Lord her husband And therefore I thinke rather he threatneth to make her like that wildernesse that is to make her selfe desert and barraine of all his gifts and graces temporall and spirituall to suffer her to be inhabited of her vices and corruptions as it were with so many wild beasts to lay her kingdome countrie and cities waste like a wildernesse being ouerrunne burnt and spoiled by their enemies as the Lord threatneth Deut. 28. 51. Leuit. 26. Deut 28. 15. Leuit. 26. 31. 32 31. 32. Thirdly he saith that hee will leaue her like a drie land that is he will depriue her of all her comforts pleasures and delights like a drie and schorched ground where for want of moisture all the pleasant herbes and sweet flowers wither and fade away Lastly he threatneth that he will flay her with thirst that is he will ouerwhelme her with the greatest miseries for water is more easily come by then foode and therefore the extremitie of their want is hereby in a liuely manner described when as they should want euen water to quench their thirst and saue their life Where he
riches wherin they trusted cannot yeeld vnto them any comfort c. Thirdly we may obserue that howsoeuer our sins in mans Sinne maketh vs vgly in Gods sight carnall iudgement do exceedingly grace and adorne vs as beautifull ornaments yet in truth they defile both our bodies and soules and make them filthie and vgly in Gods sight yea and in our owne too when as we come to a true view and sensible feeling of them As for example ruffinlie oathes scurrilous iests which are but the scumme and excrements of the wit pride gorgeous attire vnfitting our callings painting the face and discouering the breasts luxurious nicenesse and excesse in diet furious thirsting after reuenge vpon the least shew of a disgrace offered and such like sinnes which are vsed of worldlings as ornaments to commend them but in Gods sight they make them to appeare deformed filthie and abominable Fourthly we may obserue how prone we are to trust in Our pronenes to trust in worldly meanes worldly meanes and in regard of our vaine confidence how apt we are to shrowde our selues vnder these vaine shields imaging that by them we shall be secured from Gods iudgements threatned against vs so the Israelites here trusted for deliuerance from all euils which were denounced against them by the helpe of their Idols And therefore the Lord to beate them from this vaine confidence telleth them that he will inflict his iudgements vpon them though their louers looked on neither should they be able to deliuer them out of his hands Thus the Israelites trusted to the outward presence of the visible Arke 1. Sam. 4. 3. 4. to the helpe of the Egyptians 1. Sam. 4. 3. 4. Esay 31. 1. 3. Hos 10. 13. Ierem. 49. 16. Esai 31. 1. 3. to the visible Temple Ier. 7. 5. to their multitude of strong men Hos 10. 13. Thus the Idomeans trusted to the strength of their seat Ier. 49. 16. And thus in our times men in dearth trust to their owne prouision in warre to their strength in sicknesse to their flight preseruations and medicines and when the thundering threatnings of Gods iudgements sound in their eares they hide themselues from them vnder the shadow of those outward titles the Gospell the Church and profession of Gods true religion But the Lord will inflict his iudgements euen in the sight of our louers and those things wherein wee trusted shall not be able to deliuer vs in the day of his visitation ANd so much concerning the second punishment The Vers 11 third followeth Vers 11. And I will also cause all her mirth to cease her feast daies her new moones and her Sabbaths and all her solemne feasts Although the people of Israel worshipped The exposition God not according to his word but according to their owne inuentions not in spirit and truth but after an idolatrous manner in their idols not in the place which hee had appointed to wit his Temple but in Dan and Bethel yet they exceedingly pleased themselues in their outward worship and externall shew of their new deuised religion as though they had done vnto God that seruice which he required imagining it could not go ill with them so long as they obserued some outward ceremonies of the law notwithstāding they declined in substance frō Gods true religion reuealed in his word And therfore the Lord here threatneth that he would plucke away from thē the visard of their outward profession stop the current of their superstitious deuotions by taking from them their corrupted ceremoniall worship wherein now they so much delighted and gloried that so they might the better see their miserable estate when as there remained vnto them not so much as an outward shew of religion nor an externall manner of worshipping God and hauing nothing to rest vpon might at length bee moued to forsake all their superstitions and to worship the Lord according to his reuealed will But let vs come to the words themselues And I will also cause all her mirth to cease Where the Lord threatneth that he would take away all ioy and recioycing which they took in their ceremoniall worship and the outward pompe of their religion especially in their feasts and solemne assemblies Yea but this mirth reioycing in their solemne feasts was commanded by God Deut. 16. 14. Thou shalt reioyce in thy feast c. And therefore the day of their feasting was called Deut. 16. 14. Num. 10. 10. a day of gladnesse Numb 10. 10. why therefore doth the Lord threaten to take this mirth from them which himselfe enioyned I answere because they did not reioyce in him but in their Idols neither did they reioyce with a spirituall ioy with thankfull hearts lauding and praising God which the Lord vnder the type of their externall mirth especially required and therefore their outward worship which was also idolatrous being seuered from the inward worship of the Spirit was odious in Gods sight as appeareth by the like places Esa 1. 13. 14. Amos 5. 23. 8. 10. Her feast daies As Esa 1. 13. 14. Amos 5. 23. 8. 10. the feast of blowing Trumpets which was celebrated in the first day of the seuenth moneth as appeareth Leuit. 23. 24. The feast of Expiation in the 10. day of the seuenth moneth as we may see Numb 29. 7. Leuit. 16. 30. Her new Moones Leuit. 23. 24. Numb 29. 7. Leuit. 16. 30. Numb 28. 11. Leuit. 23. 24. 25. 4. Which were in the first day of euery moneth Numb 28. 11. Leuit. 23. 24. Her Sabbaths Which were either the seuenth day from the creation or euery seuenth yeere Leuit. 25. 4. And all her solemne feasts Which were principally three 1. The feast of the Passeouer or of vnleauened bread Leuit. 23. 5. The feast of Pentecost or of weekes Leuit. 23. 15. 16. Leuit. 23. 5. 34. 35. The feast of Tabernacles of which reade verse 34 35. c. Now by these particulars he vnderstandeth all their ceremoniall worship and externall seruice in which they gloried and reioyced of all which together with the ioy which they tooke thérein the Lord depriued them when as hee caused them to be led captiue by the Assyrians And so much for the meaning of the words Out of which Hypocrites may reioyce in the outward seruice of God we may obserue that men not truly religious may in the hypocrisie of their hearts or the ignorance of their mindes reioyce and delight themselues in some external seruice which they performe vnto God seuered from his pure worship in spirit and truth as appeareth in the example of the Israelites in this place who reioyced with great mirth in their Sabbaths new Moones and solemne feasts appointed by God as also in the parable of the seede falling into the stonie ground Luk. 8. 13. In the Papists who exceedingly delight Luke 8. 13. in their outward and pompous religion in their sweete musicke odoriferous perfumes and masking showes and
in worldly men who content themselues with their outward worship in hearing the word calling vpon God and receiuing the Sacraments But all those who would be truly religious must goe further and ioyne with the ceremonies the substance with the outward worship of the bodie the inward worshippe of the soule for if wee rest in the outward action and deed done God will esteeme no better of vs then of hypocrites our seruice of him though it neuer so much please our selues yet will it be odious and abominable in his sight as appeareth Esa 1. 13. 14. 29. 13. 66. 3. Mich. 6. 6. 8. Esa 1. 13. 14. 29. 13 66. 3. Micha 6. 6. 8. It is not pleasing to God to imbrace some part of his worship only Secondly wee may obserue that it is not acceptable in Gods sight to performe some part of his worship and seruice vnlesse we embrace the whole and that in such manner as he hath reuealed in his word The Israelites as we may see in this place retained some parts of Gods worship but because they neglected others and in stead thereof did offer a seruice vnto God according to their owne inuentions therefore the Lord threatneth that hee would take from thē those relikes which remained The same may bee obserued in the Church of Rome at this day c. and therefore though in many points concerning Gods worship they agree with vs yet we may not ioyne with them nor listen to any pacification or reconcilement of our religions vnlesse they would altogether forsake the abominations of the whore of Babylon and their owne wil-worship and wholly conforme their seruice of God in respect of the substantiall parts therof according to his will reuealed in his word ANd so much concerning the third punishment The fourth is expressed in these words Vers 12. And I will Vers 12 destroy her vines and her figge trees whereof she hath said These are my rewards that my louers haue giuen mee and I will make them as a forrest and the wilde beasts shall eate them In which words is set down their punishment together with the cause thereof their punishment was that hee would strip them of The exposition his temporall and corporall benefits and bring their land to vtter desolation For whereas he saith that he would destroy her vines and figge trees vnder these specials he doth by a Synecdoche generally vnderstand that hee would vtterly spoile their pleasant gardens and fruitful orchards and vineyards yea and all their fertile countrie with all the encrease thereof So that heere hee denounceth a farre more heauie iudgement then that contained in the ninth verse namely that hee would take away their corne and wine that is the fruites of the earth for though there had been a dearth of them through one yeeres scarcitie yet their gardens orchards fields and vineyards remaining vntouched of Gods punishing hand the fruitfulnes of the following yeere might haue supplied the want and defect of his foreruiner but whē they also were wasted and destroied there remained no hope of any reliefe And this he threatneth because as they ascribed the fruites of the earth to their Idols so also euen their fields orchards trees and vines themselues according to the custome of the Heathen The which their sinne was the more vnexcusable because the Lord had taught them not only by continuall experience but also by his written word that all these were his blessings and benefits and therefore the praise of them was due vnto him alone Deut. 8. 7. 8. Deut. 8. 7. 8. But notwithstanding all this they in the blindnes of their superstition thought and with great impudencie did not sticke to speake and professe it that al these were the rewards which their louers had giuen them The word here vsed signifieth the hire which the harlot receiueth for prostituting her selfe to the adulterer whereby is signified that they had after the manner of impudent harlots committed spirituall adulterie with their Idols and afterwards boasted that they had receiued all these benefits of their false gods for that idolatrous worship which they had performed vnto them And therefore because they robbed God of that glorie and thankfulnesse which was due vnto him for his own gifts the Lord threatneth to take them away that so by their want of them they might learne to acknowledge the Lord to bee the author of them Moreouer he saith that he would make them namely their vines and figge trees their orchards gardens and vineyards waste and desert like vnto a forrest which is barren fruitlesse in which words he threatneth that such should be the desolation of the land that their fruitfull orchards and vineyards should bee turned into a vast and desert wildernesse And lastly he saith that the wilde beasts should eate them the which words may bee vnderstood either literally thus that their countrie should by their enemies be so dispeopled and al husbandry intermitted that wilde beasts should make their dennes and feed in their vineyards and orchards or allegorically that their enemies the Assyrians should like wilde beasts make spoyle and hauocke of all not only eating their fruites but also destroying their orchards and vineyards Whereby their vtter subuersion and desolation is implied for when the enemie spareth the trees and gardens he doth not intend the destruction of a countrie but the enlarging of his owne Empire and dominions as wee may see Esa 36. 16. but when he destroyeth these and maketh hauock Esa 36. 16. of all then hee intendeth the vtter subuersion and ruine of that state and people And this is the meaning of those words Out of which we may obserue how the Lord threatneth one punishment after The Do ∣ ctrines another and causeth his Prophet to denounce great varietie of iudgements that so hee might fit himselfe to euery ones That God fitteth his chastisements for the cōuersion of al the elect disposition and draw all vnto God by true repentance One is touched with the lighter chastisements others not moued vnlesse they heare of more heauie iudgements one is affected with one kind of punishment another with such an one as is of a diuers qualitie some with pouertie some with shame some with spirituall some with corporall afflictions and some are not moued at all vnlesse they heare of vtter desolation and destruction and therefore according to the varietie of mens mindes the Lord varieth his threatnings as appeareth in this place Whereby we may learne how impenitent and hard hearted wee are seeing the Lord is faine to vse so many meanes and to trie as it were so many conclusions for our conuersion and also wee may heere obserue Gods infinite goodnesse and mercie which hee sheweth not only in his promises but also in his threatnings For whereas he might iustly when we sinne vtterly destroy vs he giueth vs warning by his threatnings that being moued thereby to repent wee may escape his punishments yea and that
to be made betweene all creatures and Gods children because after they are reconciled vnto God and become his sonnes by adoption and grace then is their ancient title and right of dominion and rule ouer all the creatures renued which was lost by the fall into the possessiō of which right they enter in this life but enioy it not in full perfection vntill the life to come for the subiection of the creatures vnto vs dependeth vpon our subiection and obedience to God and therefore because this is but begun and imperfect in this life theirs also to vs is imperfect and but in part And this is the first part of our peace and securitie which respecteth the brute creatures Now because there is no greater enemie to man then man according to the prouerbe Homo homini lupus therefore the Lord likewise promiseth his Church peace and securitie in respect of those manifold dangers which men might cause vnto them And I will breake the bow and the sword c. Where vnder these instruments of warre the sword and bow we are to vnderstand warre it selfe as though hee should say I will not onely make peace betweene my Church and the brute creatures but also between men themselues so that all warre hatred and contention shal cease and florishing peace and tranquillitie shall be established vpon the earth The like places vnto this wee haue Esa 2. 4. and 11. 6. 7. 8. 9. and 32. 17. 18. Esa 2 4 11. 6. 7. 32. 17. 18. How God performeth the couenant of peace vnto the Church Yea but the Church is not freed from warres nay rather as soone as we professe our selues Gods seruants we are sure to haue the world to bee our enemie who bendeth all her force against Gods Saints and laboureth both by secret treason and by open force to bring them to destruction And againe our Sauiour hath taught vs that he came not to bring Matth. 10. 34. peace but warre euen betweene neerest friends and that in these latter times we are especially to expect warres vprores and cōtentions how therfore is this promise accomplished I answere it is performed either in respect of an outward and worldly or an inward and spirituall peace If wee vnderstand it in the first sense then this promise of a worldly peace being a temporarie benefit is to be vnderstood with the condition and limitation before prefixed namely of Gods glorie and our spirituall good Secondly God thus performeth his promise not by freeing them altogether from warres but by defending and deliuering them in the day of battaile so as the force and furie of their enemies shall not hurt them and this is signified by the phrase here vsed for hee doth not say that hee will take cleane away the bow sword and battaile but that hee will breake them that is weaken abate and ouerrule their force and power so as they who depend vpon him shall not bee destroyed by them Thirdly this promise is accomplished among the faithfull themselues which howsoeuer before their conuersion they are one to another as cruel and hurtful as lions tigers beares yet after they ioyne themselues to Gods Church they lay aside their malice and brutish nature and performe all mutuall duties of loue Christian amitie as appeareth Esa 11. 6. Esa 11. 6. The spirituall peace of the faithfull But especially vnder the type of this outward peace wee are to vnderstand that Euangelicall and spirituall peace which is inwardly seated in the heart and conscience after that we are assured of our reconciliation with God through Iesus Christ which the Angel first proclaimed Luk. 2. 14. and our Sauiour afterwards promised to all the faithfull who are truly humbled Luk. 2. 14. and haue subiected themselues to beare his yoke of holy obedience Matth. 11. 29. of which the Apostle also speaketh Matth. 11. 29. Rom. 5. 1. Rom. 5. 1. and so often wisheth to the Churches vnto whom hee writeth And this peace is twofold peace with God and the fruite thereof peace of conscience with which whosoeuer are endued they haue tranquillitie and Christian securitie in the midst of their worldly enemies who though they rage neuer so furiously against them yet they cannot disturbe this peace much lesse take it from them but in the middest of all garboyles and fierie afflictions they may ioyfully triumph in this their peace with the Apostle Rom. 8. 31. Rom. 8. 31. to the end of the chapter If God be on our side that mattreth it who oppose against vs c. So that this spirituall peace may well stand with our worldly troubles and persecutions of which our Sauiour hath forewarned vs and therefore he ioyneth them together Ioh. 16. 33. In me yee shall haue peace in the world yee shall haue affliction So Ioh. 14. 27. Peace I leaue Ioh. 16. 33. Ioh. 14. 27. with you my peace I giue vnto you not as the world giueth giue I vnto you c. And the Prophet Dauid sheweth that howsoeuer the bodies of those that feare the Lord are tossed and turmoiled yet their soules shall dwell at ease Psal 25. 13. Psalm 25. 13. And this is the peace both outward and inward which is here promised to the faithful in the time of the Gospel both which are but begun in this life and imperfect as all other The securitie of the faithful our gifts and graces are which we haue receiued and shal be fully perfected in the life to come Now in the last place hee setteth downe an effect of this peace namely that being protected from the danger of the brute creatures and also of men who oppose against them He wil cause them to sleep safely or securely Whereby we are not to vnderstand that the faithfull in the time of the Gospell shal be slothful and carelesse as though they were exempted from all danger but that in the middest of all troubles and dangers they shall be so comforted with the feeling of their inward peace and so assured of Gods protection and prouidence watching ouer them that they shall be freed from that terror and desperate feare which wholly possesseth the wicked in the time of danger and howsoeuer they carefully watch and ward and diligently prepare themselues to endure the assaults of their enemies in regard of their owne frailtie and their great power and malice yet not with any distempered and tumultuous passion but so as in the middest of their feare they quietly sleepe and peaceablie rest vnder the shadow of Gods protection An example whereof we haue in Dauid Psalm 4. 8. Psalm 4. 8. I will lay me downe and also sleepe in peace because thou Lord only makest me dwell in safetie So Peter though hee were in prison loaded with chaines watched with souldiers and destinated euē the next day to the slaughter yet in the middest of all these imminent dangers resting vpon Gods prouidence he also tooke his naturall rest and
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
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 I see no reason why in our exposition we may not comprehend them both Yea but this people transgressed the first table in many other respects as namely by their grose Idolatry false worship contempt of Gods word and profanation of his Sabbaths why then doth he onely here accuse them of this sin of swearing I answere hee doth vnder this one particular comprehend all the rest eyther because this sinne most notoriously raigned amongst them or els because this prophane and false swearing is vsually accompanied with all impietie for he that maketh no conscience of vaine vsuall and false swearing maketh conscience of no impietie But let vs consider what kinde of swearing is here condemned neither must we vnderstand this of all manner and kindes of swearing seeing a lawfull Oath is in Gods word commaunded as a notable part of his worship and seruice So Deut. 6. 13. Thou shalt feare the Lord thy God and serue Deut. 6. 13. and 10. 20. him and shalt sweare by his name Chap. 10. 20. Yea and sometimes it signifieth the whole seruice of God as Psal 63. Psal 63. 11. 11. All that sweare by him shall reioyce in him But here onely vnlawfull swearing is condemned which sinne is diuersly committed as first in regard of the object Esay 65. 16. when men sweare by any thing besides the Lord alone Secondly in respect of the manner when as they doe not sweare in truth justice and judgement Thirdly in respect Ier. 4. 2. of the end when as in their oathes they do not chiefly ayme at Gods glory or their owne or their neighbors good which sinne they commit who sweare rashly ordinarily and in their rage and fury But of this argument I purpose to speake more largely else where therefore I will here passe it ouer The other sinne signified by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cursing and direfull imprecations which is vsed against our selues Of Cursing or against our neighbours against our selues when as rashly vainely and vnnecessarily we inuocate Gods feareful Iudgements against our state person body or soule for the needlesse confirmation of some truth eyther in our asseuerations or promises or for the binding of our selues to the performāce of some vnprofitable or euil action An example wherof we haue in Iesabel 1 King 19. 2. Against our neighbours when in malice or rage we desire God to poure vpon them 1 King 19. 2. some grieuous punishment The which is an horrible abuse of Gods name power and justice when as we goe about to make him our instrument of vnjust reuenge and the executioner of our malicious and wicked outrages and likewise a haynous sinne against our neighbours when as our malice exceeding our power vve wish vnto them those euils which we are not able to inflict And this our Sauiour condemneth though it be vsed against those vvho curse and persecute vs. Math. 5. 44. So Rom. 12. 14. Mat. 5. 44. The second sinne of which the people of Israell are accused Rom. 12. 14. and conuicted is Lying for the better vnderstanding Of Lying whereof that knowing it we may auoyde it vve will consider the nature and kindes thereof A Lye is when by any meanes a man vttereth an vntruth or the truth vntruely and with a purpose to deceiue So that What a Lye is there are two sorts of Lyes the first vvhen as a man speaketh not as the thing is the second vvhen hee speaketh the 2. Sorts of lies truth but deceitfully with a desire to be otherwise vnderstood then the truth is The first which is a logicall or a reall Lye is of two sorts first when as a man speaketh an vntruth against his minde and knowledge and this is the chiefe kind of Lying from whence in the Latine it hath his name for mentiri est contra mentemire Secondly when a man inconsiderately and through errour vttereth an vntruth thinking that hee speaketh true Which howsoeuer it bee a lie in the generall signification yet he that vttereth it cannot bee called a lyar because howsoeuer his words agree not with the thing yet they agree with his minde Onely hee offendeth through inconsiderate rashnes in that hee affirmeth that as certaine truth of which hee hath no certaine knowledge and thereby giueth offence to those that heare him who discerne the vntruth but doe not know the minde of him that vttereth it Secondly hee lyeth who speaketh the truth with a purpose to deceiue not knowing that to bee true which hee auoucheth or thinking it to be otherwise or knowing it to That he lyeth who speaketh the truth to deceiue bee truth desireth to be vnderstood otherwise then he speaketh it and this is as great a sinne as a plaine lie for as it is a lesser fault in regard it hath more shew of truth so it is greater because it is ioyned with more deceipt As therefore a man may pronounce an vntruth and yet be no lyer so hee may be a lyar in vttering the truth when as hee doth not speake it with a simple heart And these are the diuers kindes of lying which are here condemned the which howsoeuer they seeme small sinnes That lying is a great sinne in gods sight in the sight of men as appeareth by their common practise yet they are great in Gods sight and therefore carefully to be auoyded by all christians which that we may the rather doe let these motiues perswade vs. First because the Lord in the scriptures hath straightly forbidden it Leu. 19. 11. Ye shall not lye one to another Eph Leu. 19. 11. 4. 25. Cast of lying and speake the truth euery man to his neighbour Ephe. 4. 25. for wee are members one of another Col. 3. 9. Lye not one to another seeing ye haue put off the old man and his workes Col. 3. 1. Secondly because it is condemned as a greuous sinne namely as an abhomination to the Lord Pro 12. 22. as a sin which God abhoreth Pro. 6. 17. As being the cursed off-spring Pro. 12. 22. of that wicked father the diuell Ioh. 8. 44. The which is to bee vnderstood not onely of pernicious lyes but also Ioh. 8. 44. merry lyes for God condemneth it as a sinne to make Princes merry with lyes Hos 7. 3. Yea of officious profitable lyes For truth must not be sould at any price Pro. 23. 23. Hos 7. 3. Pro. 23. 23. And it is vnlawfull to lye for Gods cause Iob. 13. 7. 9. and Iob. 13. 7. 9. therefore much lesse for any worldly benefit Thirdly as truth maketh vs to resemble our heauenly father Lying maketh men resemble the Diuell who is the authour and fountaine of truth so Lying maketh men to resemble the Diuell who is the father of Lyes and as truth is the badge or cognisance of a Christian in earth and Heire of heauen so Lying is a note and Psal 15. 2. token of
one who is the sonne of perdition for Lyers haue their childes-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone Fourthly because by Lying men loose their credit so as no man will beleeue them when they speake the truth Fiftly because it taketh away the true vse of speach which Lying ouerthrovveth the vse of speach is to expresse the meaning of the heart and ouerturneth all humaine societie contracts and commercements betweene man and man c. Lastly it maketh the Lord to proclaime a controuersie with vs and to contend with vs by his heauie Iudgements For a false witnesse shall not be vnpunished and he that speaketh Lyes shall not escape Prou. 19. 5. But he shall perish Verse 9. Prou. 19. 5. 9. Psal 5. 6. And be destroyed Psal 5. 6. As appeareth in the example of Ananias and Saphira Act. 5. And after this life he shall Act. 5. be shut out of Gods kingdome Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire Apoc. 21. 8. The third sinne whereof they are conuicted and condemned Of Killing is killing whereby wee are not onely to vnderstand the taking away of the life of man which is murther in the highest degree but also all hurts wrongs and injuries offred against the person of their neighbour for as in the former verse by the want of mercy was vnderstood the want of loue compassion and all christian beneficence so by this sinne of commission opposed thereunto we are to vnderstand the contrary vices cruelties injuries and oppression committed against the person and life of our brother Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes to bring them to an examatition of themselues by the Law of God that so the obstinate might bee conuinced of their manifold transgressions as though he should say if you who vpon euery occasion are ready to justifie your selues would examine your hearts and consciences your liues and conuersations according to Gods Law you should finde that you haue broken all and euery part therof as namely by swearing lying killing stealing c. Seeing then the Prophet in this place hath relation vnto the Law of God violated by them it followeth that as these sinnes are condemned in the Law so also here But in the Law is condemned not onely the capitall sinne which is specified but all other of the same kinde with the meanes and occasions thereof and therefore whereas the Prophet doth accuse them of Killing hee doth vnder this one word include all other their sinnes of this kinde and nature As first the killing and murther of the heart to which is to be referred all vnjust anger inueterate malice repining enuie purpose of taking priuate reuenge disdaine rejoycing at other mens harmes crueltie discord and such like Secondly the murther of the tongue to which is referred chiding railing cursing scoffing backbiting and slaundering Thirdly the murther of the hands vnder which is comprised all manner of violence against the person of our neighbour as quarrelling fighting wounding and killing eyther of his body or soule The fourth sinne is Stealing whereby as in the former Of Stealing we are not onely to vnderstand Theft in the grosest kind as that open and violent Theft which is called Rapina Latrocinium Rapine and Robberie or that secret and deceitfull Theft which we call Furtum that is pilfering and stealing but also all manner of vnlawfull meanes whereby our neighbour is defrauded and depriued of his goods whether they be condemned by humaine Lawes or allowed and tolle rated And this is a Tree which sendeth forth many branches The diuers kindes of theft For eyther this theft is committed out of contract or in contract to the first we are to referre all violent and forcible courses taken for the spoyling our neighbour of his goods As first oppression wherby those who excel others in power Oppression authoritie and riches are ready to deuoure swallow vp the poore to grinde their faces feed vpon their sweat and euen drink their bloud of such we read Esay 3. 14. 15. Micah 3. Esay 3. 14. 15. 2. 3. And in this respect those oppressors are called roaring Micah 3. 2. 3. Lyons and deuouring Wolues Zeph. 3. 3. And this oppression Zeph. 3. 3. is committed eyther through meere violence and without coulour of Law which is the vsuall Theft of Tyrants and cruell Land-lords or else when some shew of Law is pretended which is called extortion and is the sinne eyther of Magistrates who make Lawes for the oppression of the common wealth who take bribes to betray the cause of the innocent who presse the extreamitie of the Law and strictly stand vpon the outward letter though in respect of circumstances it be without all equitie Or else of officers who inhaunce their fees grate vpon the poore delaying the dispach of his businesse vnlesse for expedition their dueties be doubled and trebled Or else of Lawyers who taking vpon them to bee the patrons of poore mens causes become latrones of their goods robbing and spoyling whole common wealths vnder coulour of righting the wronged and maintaining equitie and Iustice Or else of Ministers who fleece the sheepe eate the milk and cloth themselues with the wool but doe not feede the flock being eyther vtterly vnfurnished of sufficient gifts or being sufficient neglect their duety through idlenesse or for ambition Or else this theft is committed by the people who receiuing spirituall things from their Ministers will not communicate vnto them their carnall things but by fraudulent or violent courses with-hold from them that necessary and sufficient maintenance which both by the lawes of God man is allotted and allowed vnto them The which howsoeuer it is esteemed a small fault or none at all yet it is not onely theft but Sacriledge in Gods sight as appeareth Mal. 3. 8. Mal. 3. 8. The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts vnto which we may referre all manner of deceipt and fraud vsed in buying and selling vsurie selling time vnder shew of giuing credit and such like All which kindes of theft are grieuous sinnes in Gods sight forbidden and condemned in gods Law Exod. 20. 25. Exod. 20. 25. And punished in this life with gods curse Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10. The last sinne whereof they are accused and conuicted Of whoredom and the diuerse kinds of vncleannesse is whoring by which wee are to vnderstand all manner of vncleannes eyther internall in the minde or externall in the body the internall are the vncleane lusts of the flesh which are eyther suddainely intertayned condemned by Christ Math. 5. 28. or nourished and retained which the Apostle calleth burning 1.
Cor. 7. 9. And our Prophet compareth to Mat. 5. 28. 1. Cor. 7. 9. Hos 7. 4. a hot Ouen Hos 7. 4. The externall vncleannesse of the body is eyther the vncleannesse of the eyes an example whereof wee haue in the old world Gen. 6. 2. In Sechem Gen. 34. 2. In Putiphars Gen. 6. 2. and 34. 2. and 39. 7 2. Sam. 11. 2. wife Gen. 39. 7. In Dauid 2. Sam. 11. 2. And in those fleshly men of whom Peter speaketh whose eyes were full of adulterie 1 Pet. 2. 14. 1. Pet. 2. 14. Or of the eares when as they commit adultery with the ribauld tongues of obsceane persons whilest with pleasing and tickling delight they listen vnto vnchast and filthy talk Or of the tongue when as men take delight in vnchast speaches and filthy ribauldrie where-with the hearers are offended or corrupted and their owne lusts inflamed From which the Apostle dehorteth Ephe. 4. 29. and 5. 4. Col. 3. 8. And which who so vseth what profession soeuer hee maketh Ephe. 4. 29. 5. 4. Col. 3. 8. yet his religion is in vaine Iam. 1. 26. Iam. 1. 26. Or lastly this vncleannesse is committed in fact eyther betweene vnmarried persons which is called simple fornication or betweene married folkes one or both which is called adultry That I may say nothing of those sinnes of vncleannesse against nature which a modest tongue cannot without shame speake of nor a chast care heare without glowing and blushing All which kindes of adulterie and vncleannesse are carefully to bee anoyded of all christians First because they are grieuous sinnes Secondly because they are punished with a fearefull measure of gods heauie judgements For the first Whoredome a grieuous sinne adulterie is a grieuous sinne because the adulterer in a high degree sinneth against God his neighbour and himselfe Against God by resisting his will 1. Thes 4. 3. By taking First against God 1. Thes 4. 3. 1. Cor. 7. 2. away the vse of mariage which is his own ordinance 1 Cor. 7 2. By making the members of Christ the members of an harlot by drawing as much as in them lyeth our Sauiour into fellowship of their sin 1. Cor. 6. 15. By defiling the temple of the holy ghost turning it into a stewes 1. Cor. 6. 19. 1. Cor. 6. 15. 6. 19. Secondly against their neighbour and that both singular persons and whole societies Singular persons as namely Secondly against their neighbour those whom they draw into the same wickednesse and punishment for as they sinne not alone so they doe not goe into hell alone but haue another at least to beare them companie so they sin against the parents of the virgin whom they defile or the husband or wife of the married partie yea they sin against the fruit of their own body whom they disgrace and brand with a note of perpetuall infamie Deut. 23. 2. Deu. 23. 2. So they offend against whole societies as first the familie by defiling it and bringing into it an Abimelech who oftentimes doth ouerturne it Iudg. 9. 5. Secondly against their Iudg. 9. 5. country by causing the Lord to contend with it by defiling the land and by makeing it to vomit out the inhabitants Leu. 18. 25. 27. 28. Thirdly against the Church by Leu. 18. 25. 27 28. hindring as much as in them lyeth the propagation thereof vnto which is required a holy seede Mat. 2. 15. Mat. 2. 15. Thirdly they sinne against themselues and that both Thirdly against themselues body and soule Against their body for other sinnes are without the body but this is committed against the body 1. Cor. 6. 18. And this is done by abusing it as the instrument of sinne and sathan which was made for the seruice 1. Cor. 6. 18 of God Secondly by weakning it and making it subiect to loathsome diseases Pro. 5. 11. and 31. 3. Pro. 5. 3. 11. and 31. 3. Against the soule both in this life by besotting and infatuating it in which respect Venus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heart-stealer and Cupid is said to be blind because it blindeth the eye of reason and darkneth the judgement and vnderstanding so that he who is thus besotted goeth vnawares to destruction as a bird to the snare Prou. 7. 22. 23. and 7. 7. Prou. 7. 22. 23. and 7. 7. But specially they sinne against their soules in respect of the life to come for hee that committeth this sinne destroyeth his owne soule Prou. 6. 32. Excludeth himselfe from Prou. 6. 32. Gods presence 1. Cor. 6. 9. And plungeth both body and 1. Cor. 6. 9. soule into the Lake which burneth with fire and brimstone Apo. 21. 8. Apoc. 21. 8. But as these sinnes of vncleannesse are haynous and grieuous The punishments of the sin of vncleannesse so also they are punished with fearefull punishments both in this life and the life to come In this life both with corporall and spirituall punishments with corporall as first with pouerty and beggerie for this sinne consumeth the substance Prou. 29. 3. And bringeth a man to a peece of Prou. 29. 3. and 6. 26 bread Prou. 6. 26. As appeareth in the prodigall Sonne Luke 15. Luke 15. Secondly with perpetuall reproach and infamie for hee that committeth Adultery shall finde a wound and dishonour and his reproach shall neuer be put away Pro. 6. 33. Prou. 6. 33. Thirdly with barrennesse and want of Issue for they that commit Adultery shall not increase as it is in this Chapter Verse 10. Hos 4. 10. Fourthly with noysome and loathsome diseases as wee haue but too good experience in our owne times Fiftly with shortnesse of life for the Adulterer spendeth his strength with women maketh himselfe hoare-headed euen in his youth c. But besides these corporall punishments God also inflicteth vpon them spirituall judgements as blindenesse of minde impenitencie and hardnesse of heart whereof it commeth to passe that they are hardly reclaymed according to that Prou. 2. 19. All they that goe vnto her returne not againe Prou. 2. 19. neyther take they hold of the wayes of life And these are the punishments inflicted vpon Adulterers in this life the which howsoeuer they are grieuous yet are they but small and light in comparison of those which they shall suffer in the life to come For the Harlots house tendeth to death and her paths vnto the dead Prou. 2. 18. that Prou. 2. 18. is not onely the death of the body but of the soule likewise So the Apostle saith that the wrath of God is vpon Adulterers Col. 3. 5. 6. That they shall be excluded out of Gods Col. 3. 5. 6. kingdome Eph. 5. 5. For no vncleane thing shall enter in Eph. 5. 5. thether Apoc. 21. 27. And shall haue their portion in the Apo. 21. 27. 8. Lake which burneth with fire and brimstone Verse 8. And
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
mercy we injoy in that we are the Church of God and haue his word and Sacraments amongst vs. For if we securely rest in these titles and priuiledges and thinke it sufficient that we haue the kingdome of God amongst vs but bring forth no fruits of it nor liue like his subjects but the vassals of Sathan this kingdome shall likewise be taken from vs and giuen to a nation which will bring forth the fruits thereof If we continue in our sinnes loose our first loue and will not repent and amend our Candlestick shall be remoued if wee remaine stubbornely rebellious and will not endure admonition and rebuke the Lord will destroy our mother as here he threatneth the Israelites and make vs like the Churches of the Iewes and Asia Secondly it serueth for the confutation of the Papists The Church of Rome no true Church of God who invest their mother the Church of Rome in the royall ornaments of her ancesters grace her with their titles and priuiledges and aduance her aboue others in the glorious chaire of antiquitie But seeing she hath fallen from her first loue and repenteth not seeing she hath voluntarily excluded her selfe out of Christs kingdome and will not indure to be gouerned by the scepter of his word but hath seruilely submitted her selfe to Antichrist and is content to take his marke and beare his yoke seeing she hath banished out of her Gods pure worship the ministerie of his word and hath wholy corrupted and depraued his Sacraments and now worshippeth Idols Saints Angels their breadden God of the Aulter and if they worship the true God at all yet not according to his word but after their owne wils in humaine inuentions and traditions and seeing they are so desperately resolued to continue in these their sinnes that they will here of no admonition but rebuke their reprouers yea persecute vnto the death all that labour to reclaime them it is hereby manifest that long agoe they are ceased to be the spouse of Christ and are now become an infamous harlot euen the whoore of Babilon they are no more the Church of God but the Sinagogue of Sathan and slaues of Antichrist For if the Church of Israell who had Gods law couenant promises and all royall prerogatiues ceased to bee the Church when as they did wholy degenerate and abandoned Gods pure worship and if those famous Churches mentioned in the new testament planted by the Apostles themselues making the like apostacy were subiect to the same punishment then what can priuiledge the apostate Church of Rome which is wholy degenerate from her ancestours both in puritie of doctrine and holynesse of manners and conuersation from the like fearefull judgement seeing she hath matched them yea and exceeded them all in desperate and audatious wickednesse ANd so much concerning the second bill of inditement and the sentence thereto annexed Now followeth the third bill and sentence which from the 6. verse to the 11. verse are intermixed one with the other wherein hee inditeth accuseth and condemneth the whole body of the Church and common wealth both priests and people and this he doth first joyntly and after more particularly he setteth downe both the sinnes and punishments of the Priests and people But I will speake of them as they lie in order Verse 6. My people are destroyed for want of knowledge Verse 6 Because thou hast refused knowledge I will also refuse thee that thou shalt bee no Priest to mee and seeing thou hast forgotten the Law of thy God I will also forget thy children In which Exposition words he doth more particularly exaggerate that sinne of omission whereof he accuseth them verse 1. namely that there was no knowledge of God in the land by shewing that not onely the people but also the priests who should instruct them were vtterly destitute of this knowledge and withall specifieth Gods reall controuersie and particular punishments which he was purposed to inflict vpon them In handling whereof we will first consider of their sinne and then of their punishment Their sinne and punishment are joyntly expressed in these words My people are destroyed for want of knowledge Their sinne was want of knowledge or ignorance of God and his true Religion the which sinne did lye heauie both vpon the Priests and people vpon the Priests not onely in that they were culpable of the same ignorance of which he speaketh afterwards but also as they were causes of the peoples ignorance and consequently accessary to their destruction For whereas they were bound by Gods law and ordinance to instruct the people in the knowlegde of God and his true religion for which they had great honour and large maintenance allowed them they seazing vpon the reward and wages vtterly neglected the duty either through their owne ignorance because they could not or through their idlenesse or maliciousnesse whereby they would not informe them in the knowledge of Gods truth but suffered them to run headlong to their destruction So likewise this sinne of Ignorance did lye heauy vpon the people for howsoeuer the Priests vtterly neglected their duety in teaching and instructing them yet the people were not hereby excused First because they willingly suffered themselues to bee hud-winckt by their Priests and were contented to be nuzled in ignorance by these blinde guides chusing rather to goe on securely in their sinnes without admonition or reproofe then to be troubled by any meanes in their euil courses Secondly because though the Priests neglected their duetie yet they had Gods Prophets sent vnto them to informe them in the knowledge of gods truth whom they despised and refused to heare as hath beene shewed Thirdly in that they had the word and Law of God written deliuered vnto them out of which through painfull reading and meditation they might haue attained vnto some knowledge So that their case was vnlike the case of the Gentiles who had onely the light of nature and so remained in ignorance because they wanted the meanes of sauing knowledge whereas they had the law and oracles of God committed vnto them the which were faithfully expounded vnto them by Gods Prophets but they neglected the reading of the Law and contemned the admonitions and instructions of the Prophets and so were ignorant because they would be ignorant and loued the darknesse of errour better then the light of Gods truth And this is Emphatically implyed whereas the Lord doth say not the people but my people that is this my people with whom I haue made my Couenant and vnto whom I haue giuen my Law and sent my Prophets to instruct them in my truth euen they are destroyed for want of knowledge The punishment inflicted both vpon Priests and people is destruction whereby we are to vnderstand not onely that temporarie destruction of their body state and country by their enimies but also their spirituall and euerlasting destruction both of body and soule for as it is eternall life to Iohn 17.
14. 15. 17. 14. 15. 17. And hence it is that this word is called the word of Faith Verse 8. And the dispensers thereof the ministers 8. by whom wee beleeue 1 Cor. 3. 5. Therefore without the 1. Cor. 3. 5. preaching of the word ordinarily there is no Faith and without Faith no Iustification The third meanes to saluation is our sanctification which is a necessarie effect of our justification for they that are in Christ are new creatures 2 Cor. 5. 17. But we are sanctified 2. Cor. 5. 17. and regenerate not of mortall seed but of immortall by the word of God 1 Pet. 1. 23. And hence it is that the Ministers of the 1. Peter 1. 23. Gospell who are the dispensers of this immortall seede are called the spirituall fathers of those whom they beget vnto God 1 Cor. 4. 15. Therefore take away the Ministerie 1. Cor. 4. 15. of the word and take away regeneration without which we cannot enter into the kingdome of heauen Ioh. 3. 3. Iohn 3. 3. Lastly as the meanes of Saluation so saluation it selfe is ascribed to the Ministerie of the word preached for Paul exhorting Timothie to faithfull diligence in his Ministerie doth vse this as an effectuall reason because hereby Hee should saue not onely himselfe but also those that heard him 1 Tim. 4. 16. 1. Tim. 4. 16. Seeing therefore the preaching of the word is the ordinarie meanes of saluation hence it followeth that the neglect of this preaching is the ordinarie meanes which bringeth destruction and consequently such Ministers as take vppon them the charge of soules and doe not feede them with this bread of life are principall causes whereby those People are destroyed The vse of this doctrine serueth for the admonition of Sufficiencie of gifts necessarily required in Ministers diuers sorts of men and for their reproofe if they neglect this admonition First all intending the Ministerie or hauing taken the charge vpon them are to be admonished that they seriously examine themselues whether they are furnished with knowledge and other gifts necessarily required to this calling otherwise they are not to enter into it if already they haue not vndertaken it or not to continue in this calling if they be already entered for what will it profite them to get thereby worldly mainteynance or an easie and idle life if they through their ignorance and insufficiencie neglecting their dutie destroy not onely their owne soules but also the precious soules of the people committed to their charge Secondly Parents are here admonished that they doe not Parents must not offer the lame hault to God offer the lame hault and sicke vnto God that is that they do not preferre to the seruice of the sanctuarie such of their children as in respect of their insufficiencie of gifts are vnfit for any other vocation and therefore much more vnfit for this vnto which the best gifts are scarce sufficient for what are such children behoulding to their Parents for prouiding them maintenance by placing them in this calling seeing by prouiding for their bodies for a time they destroy both body and soule for euer and make them also the causes of the destruction of others in which respect they should deale better with them if they made them prentises to the basest trades wherein they might liue in the feare of God with a good conscience Thirdly it admonisheth Patrons and Church gouernours that the one present not the other admit not into pastorall No ignorant men ought to be preferred to the function of the Miniestrie charges such as through their ignorance must of necessitie starue their flocke for if they eyther through foolish pittie friendship or corruption commit the soules of men to bee nourished by such nurses as in their owne knowledge they they are assured haue dry breasts and cannot giue vnto them the sincere milke of the Word not onely these who are the next and immediate causes of their destruction shall perish with them but also they who being placed as Stewards in Gods familie haue shewed so little care in prouiding food for his children and seruants Lastly it serueth to admonish the people that they doe The people must not seate themselues vnder blind guides not rest contented to be still lead by such blinde guides nor to be vnder the charge of such ignorant and vnskilfull shepheards as haue no knowledge to feede them for what will it profit them if by liuing in such places they may haue plenty for their bodies if in the meane while their soules are starued what benefit will they haue by any worldly conueniencie in their place of abode the neighbour-hood of their friends the goodnesse of the ayre the pleasantnesse of the seate the fitnesse of liuing there for to gaine in their trade or calling yea what if in euery respect it be like the seate of Sodome which was pleasant and fruitfull as the Garden of Gen. 13. 10. God if for want of instruction it be a Sodome also in ignorance and sinne which with the inhabitants thereof must one day be destroyed There is no man so foolish that would be allured eyther by pleasure or profit to dwell in a place where there is no bread to preserue the life of his body but much more foolish are they who are incited by these baites to liue in such a place where there is no foode for the soule No man would dwell in a towne which is assaulted by enimies and hath no watch-man to giue warning of their approch though the place were both pleasant profitable for what would it aduantage him to haue wealth all delights if he be in a continuall feare that he shall be destroyed but we in this world haue not onely our spirituall enimies to assault vs but also whole armies of Gods judgements ready to invade vs if we liue in sinne and ignorance if therefore we want a watch man to giue vs warning of the approach of these enimies and judgements that by putting on the spirituall armour we may be inabled to repell the one and by returning vnto God our king whom by our sinnes we haue offended we may be preserued from the other what will the profits and pleasures of this life benefit vs seeing we are daylie in daunger to be destroyed For as our Sauiour saith Mar. 8. 36. What will it profit a man if he shall win the whole Mar. 8. 36. world if he shall loose his owne soule Rather therefore let vs follow Maryes example that is howsoeuer we think worldly things conuenient yet let vs iudge this one thing necessarie Luke 10. 42. And the practise of the wise Merchant approued Luk. 10. 42. by our Sauiour Christ that is let vs rather sell all vvee haue to purchase this precious pearle of Gods Word then content our selues to liue without it Mat. 13. 45. 46. Mat. 13. 45. 46 And thus haue I shewed that it is
Heyre of all his maisters riches Mat. 24. 45. 46. Those that with Timothy take Mat. 24. 45. 46. heede to themselues and vnto learning and continue therin shall saue both themselues and those that heare them 1 Tim. 4. 16. 1. Tim. 4. 16. Those the Lords Captaines who with Paul haue fought a good sight finished their course and haue kept the faith may with him assuredly expect the crowne of righteousnesse which is laid vp for them 2 Tim. 4. 7. 8. 2. Tim. 4. 6. 8. But if these reasons will not allure and perswade vs there The sixt motiue taken from the woe denounced against the negligent Ezech. 34. 2. are others which may force and constraine vs to be painefull in the Ministerie first because there is a fearefull woe denounced against those who neglect this dutie and whilest they feede themselues starue the flocke Ezech. 34. 2. The which woe the Apostle acknowledgeth due to himselfe if he did not preach the gospell 1 Cor. 9. 16. And indeede 1. Cor. 9. 16. most wofull is the condition of such idle shepheards seeing the Lord doth threaten to come against them as their enimie to take vengeance on them Ezech. 34. 10. into whose Ezech. 34. 10. hands it is a fearefull thing to fall Heb. 10. 31 because hee Heb. 10. 31. 12. 2◠is a consuming fire and his enimies as stubble before him Chap. 12. 29. Secondly because negligent Ministers are accursed for The seauenth from the curse denounced against idle Ministers if a curse belongeth to them who withdraw corne from the people Prou. 11. 26. what are they to expect who with-hould from them this spirituall Manna the foode of their soules which should nourish them to life eternall surely both are cursed The difference is they are cursed by the people these by God himselfe for if the Lord pronounceth them accursed that doe the worke of destruction negligently when he requireth it as appeareth Ier. 48. 10. then much Ier. 48. 10. more accursed is he who negligently performeth the worke of saluation which by a certaine kinde of eminencie is called the worke of God 1. Cor. 16. 10. for howsoeuer the 1. Cor. 16. 10. other be his worke yet it is his strange worke Esay 28. 21. Esay 28. 18. whereas this is a worke of his nature euen of his mercy in which he much delighteth The eight because their gifts die for want of vse Mat. 25. 28. Thirdly because negligent Ministers not vsing the gifts which they haue receiued from god are stripped of them according to that Mat. 25. 28. take therfore the talent from him and giue it vnto him that hath ten Talents And this is that judgement denounced against the idle shepheards Zach. 11. Zach. 11. 17. 17. O Idol shepheard that leaueth the stocks the sword shall be vpon his arme and vpon his right eye His arme shall be cleane dryed vp and his right eye shal be vtterly darkened that is they shal be so weakened in Gods gifts that they shal be vnable to performe the worke of the Ministrie and so darkened in their vnderstanding that they shall not discorne the misteries of saluation much lesse be able to teach others The fearefull execution of which judgement wee haue seene in many Ministers of our times whose breasts haue growne drye because for idlenes they would not draw them out to giue the people sucke whereas the painefull Ministers are like euer-springing fountaines which though they are still drawne yet are neuer dry Fourthly because through the negligence of the Minister The fourth because he is guiltie of the peoples destruction Prou. 29. 18. the people want knowledge and so are destroyed as it is in this place To this accordeth that Prou. 29. 18. Where there is no vision the people decay Of which destruction idle Ministers are not only accessaries but also principall causes whereof it is that the Lord plainely saith that the idle shepheards who did not feed his sheep did deuoure them Ezech. Ezech. 34. 8. 10 34. 8. 10. And therefore affirmeth that he will require his sheepe at their hands as being guiltie of their bloud Now if the murthering and destroying of one body be a fearefull sin and will make an heauie reckoning at the day of judgement what shall we thinke of their sinne and account who haue murthered the bodyes and soules of many hundreds committed to their charge not with a momentany and temporall but with a spirituall and euerlasting death Lastly this may inforce all to auoid slothfull idlenesse in The last because they are guilty of condemnation their Ministery in that they make thēselues subject hereby to eternall condemnation For the vnprofitable seruant who hauing receiued a tallent of his maister and idlely hideth it neuer vsing it for his maisters glory nor for the good of his fellow-seruants must be cast into vtter darknes where shall be weeping and gnashing of teeth Mat. 25. 30. O then what will Mat. 25. 10. it profit such negligent Ministers that they haue passed their time in idlenesse pompe and pleasure when as they shall beare the punishment not onely of their owne sinne but of theirs also whom by their negligence they haue destroyed what will it auaile them that they haue heaped liuing vpon liuing seeing hereby they haue multiplyed both their sinne and condemnation what will that excuse pleasure them that they haue committed ouer the charge of the soules vndertaken by them to a substitute or atturney seeing at this great Audit their Atturney shall not bee suffered to answere for them but they shall be constrained to render an account in their owne person But most fearefull will their state be who to saue charges and auoide paines haue made choyse of ignorant and insufficient men to be their substitutes more fit to be Neat-heards or Swine-heards then the shepheards of the Lords sheepe like Vzzah who committed the Arke to bee drawne in a Cart which hee should haue carryed vpon his owne shoulder so they commit the burthen of Gods Arke the Church to such as are little better then Carters and thinke it sufficient if once or twise in a yeare they put to their hand and sustaine it when as it were it tottereth and is ready to fall But such are to expect if not the like sodaine yet a more fearful judgement then that which hapned to Vzzah who in Gods fierce wrath was smitten with 1 Chro. 15. 12. 13. 2 Sam. 6. 7. death 2 Sam. 6. 7. The fourth thing to be obserued is that howsoeuer these ignorant priests were allowed by the king and appointed by the gouernours of the Church of Israell and entertained by the people and so wore the habite and injoyed the liuings and offred the Sacrifices and vsed the other Ceremonies in the Church yet the Lord plainely disavoweth them disgradeth them of their titles and deposeth them from the office of Priest-hood and flatly telleth
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
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
of all euill of couetousnes which if we once intertaine into our hearts it wil lay them open vnto al wickednes for as the Apostle saith they who resolue vpon this that they will be rich they fall into tentations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction for the desire of money is the roote of all euill c. 1 Tim. 6. 9. 10. Yea it maketh Tim. 6. 9. 10. men not onely themselues to run into all manner of sin not caring what wicked meanes they vse for the increasing of their wealth but also to take delight in the sinnes of other men if they be aduantageable vnto them not caring for a little gaine to sell and betray the soules of those to vtter destruction for the redeeming whereof Christ did shed his most precious blood ANd thus much for their sinne in the next place he setteth downe their punishment the which is first generally expressed and then partticularly specified It is generally expressed Verse 9. And there shall bee like people like Verse 9 Priest for I will visit their wayes vpon them and reward them their deedes or thus therefore like as the people be so shall the Priest bee also c. In which words their punishment is described The expositiō in a two-fold proportion of quantitie first that the people and Priests should without any difference beare the like punishments Secondly that this retribution of punishment should be proportionated to their wayes and works Concerning the first the Lord threatneth that because there was no difference to be found betweene the people the Priests but that both had vttterly neglected their duty the Priests by liuing in ignorance idlenesse luxuriousnes neglecting the preaching of the word whereby they should haue instructed the people and misleading them by their false doctrine into errors for their owne game aduantage the people in that they willingly desired to liue in ignorance rather chose to be vnder the leading of those blind guides because they would securely goe on in their sinnes then vnder Gods true Prophets who would gaule their consciences by their reproofes therefore without difference or respect of persons he would inflict vpon them like punishments that is hee would depriue both of all signes of his loue and fauour cause both to be led into captiuitie subject both to many miseries and calamities and make both alike contemptible and inglorious The which punishment as it did lye heauie vpon all the people in that they should bee stripped of all the benefits which they injoyed and subjected vnto want and miserie be made of free-men bond-slaues and of the children of God the seruants of their enimies so most heauily did it lye vppon the Priests in that they fell as it were from the highest staire of honour riches and dignitie vnto as low a bottome of penurie comtempt and ignominie as the meanest of the people Where as there is any respect of persons in punishing of them though the offence be one and the same yet are the punishments diuers and different for those who are noble and in high place more faire and easie punishments for those of meane and base estate those which are more cruell and ignominious but the Lord telleth the Priests here that he would haue no regard of their place but without all respect of person or calling would cause their punishment to be as sharpe and shamefull as the basest of the people The like place vnto this we haue Esay 24. 2. And there shall bee Esay 24. 2. like people like Priest and like Seruant like Maister like maide like Mistresse c. 3. Tbe earth shall be cleane emptied and vtterly spoyled c. The reason why the Lord thus dealeth with them is because they were not Gods true Priests but shadowes onely which were in the place but performed no substantiall duty of that calling and bore the title but vtterly neglected the maine part of their office the teaching of the people Now their function honours and titles did not lessen but rather aggrauated their sinnes in that they vnthankfully abused Gods extraordinarie benefites and made their sinnes more exemplarie and scandalous in which respects it is truely sayde Omne animi vitium tantò conspectius in se Crimen habet quantò maior qui peccat habetur Euery vice is aggrauated by the dignitie of the person who doth commit it And this was the first proportion of punishment the other is that he would proportionate their punishments according to the haynousnes of their offences For I will visite their wayes vpon them and reward them their deeds In which words is set downe both the administration of Gods judgements and the execution the administration in these words I will visit their waies vpon them For the vnderstanding wherof we are to know that the word visit is metaphoricall borrowed from the practise of just Magistrates who going about to punish offenders doe first visite and examine the faults and then proceede to punishment so the Lord to approue his righteous judgements doth shew that hee will not inflict his punishments rashly but vpon mature deliberation and examination of the delinquents the which the Lord is able to doe in an instant both in respect of his owne infinite knowledge and wisedome and also in regard that he can alwayes readily produce our witnesses against vs euen our owne consciences The things which the Lord threatneth to visit and examine are their wayes the which also is metaphoricall and signifieth a mans course of life conuersation in the which he walketh as in his constant way and if at any time hee chance to digresse out of it yet he returneth into it againe And thus it is taken Gen. 6 12. For all flesh had corrupted his Gen. 6. 12. way vpon the earth Psal 1. 1. Nor stood in the way of sinners Psal 1. 2. So that he will not examine and punish them according to their extraordinarie actions which are as it were slips out of the way by-pathes and digerssions but according to their vsuall wayes that is the constant and continued course of their life and conuersation The execution of Gods just judgements after due triall and examination is expressed in these words and reward them their deeds Where the Lord threatneth that hee will deale with them as a just judge neither rigorously intending the punishment aboue the fault nor partially sparing them for fauour or friendship but that he will equally proportionate the punishments according to their demerits Where we may note that he doth not say he will reward them according to their thoughts and intentions nor according to their words and speeches because the one of these is hidden from men and the other may be hipocritically coloured and dissembled but that hee may approue his righteous judgements both to the offender and to all others hee saith hee will reward them according to their
himselfe by vnlawfull means he got gods curse with his gaines euen the leprosie vpon himselfe and all his posteritie When Absolon would needs sit on the throne Ezek. 7. 10. before his time though hee purchased the crowne with his fathers head he was hanged in a tree When Haman would raise himselfe though it were with the ruine of all Gods Ester 7. 10. people he was raised indeed but it was vpon the Gallowes The vse hereof is that as wee are to desire nothing but We must waite on Gods blessing in the vse of lawfull meanes that which is good so wee are for the compassing of it to vse onely lawfull and good meanes wayting vpon Gods leasure and watching for his blessing vpon our honest indeauours and then we may vndoubtedly hope that if that which wee desire be good for vs to receiue the Lord will graunt it vnto vs according to his promises Psal 27. 14. Hope in the Lord be Psal 27. 14. strong and he shall comfort thine hart So Psal 37. 34. Waite on the Lord and keepe his way and he shal exalt thee that thou shalt Psal 37. 34. inherite the land Prou. 20. 22. Waite vpon the Lord and hee Pro. 20. 22. will saue thee But if we will preuent the Lord by our owne subtill meanes and take a speedier course for the compassing of our desires then hee hath prescribed vs namely by our crafty fetches and vnfaithfull and vnhonest dealing let vs rest assured that eyther the Lord will crosse all our deuises and frustrate all our wicked indeauours or if we obtaine by these meanes the things which we desire they are giuen vnto vs in Gods wrath and not in his loue and accordingly wee shall finde in the vse of them a curse and not a blessing ANd thus much concerning the sinnes and punishments both of the Priests and people Now whereas it might bee well wondred at that the people who professed themselues the people of God a chosen nation and more holy and religious then al others that these priests who boasted that they were the Priests of the Lord and had the Law and testimonies which they were dayly to reade study and publish vnto the people should be besotted with ignorance and corrupted with so many enormious crimes in the next words he rendreth the reason namely that they were become brutish in their sinnes because by wallowing themselues in brutish pleasures they were wholy infatuated and depriued of their vnderstandings This reason is expressed Verse 11. Verse 11 Whoredome and wine and new wine take away their heart As though hee should haue said it is no meruaile that these The expositiō Priests and people howsoeuer they make profession of religion are sottish in their sinnes and more like beasts then men seeing by addicting themselues wholy to brutish pleasures they haue lost the vse of common reason and haue no vnderstanding in any good thing But let vs more particularly set downe the meaning of the words By Whoredome and wine some vnderstand their Idolatry and delight in superstition but I rather take them in their literall sense First because they better so agree with the verse going before wherevpon they seeme to depend in the which they were condemned of voluptuousnes Secondly because howsoeuer Idolatry is vsually signified by whoredome yet delight in Superstition is not so fitly signified by wine Thirdly because I hold it alwayes best and safest to rest in the plaine and naturall meaning and not to runne to Allegories when such a sense agreeth with the Analogie of faith and with the circumstances of the place By Whoredome and Wine therefore wee are to vnderstand generally all voluptuous pleasures and more especially the sinne of vncleannesse and drunkennesse which aboue all other brutish pleasures rob men of their hearts and vnto which they were principally addicted as before hath beene shewed Neither are we so to take it as though Wine in it selfe were a stealer of harts seeing if it be moderately vsed it cheareth and refresheth the hart of man and maketh him more sit for Gods seruice to which end it was created but by Wine wee are here to vnderstand the excessiue abuse of Wine vnto drunkennesse which taketh away the hart and quite extinguisheth the light of reason Esay 28. 7. Esay 28. 7. It is further added vnto Wine New wine or sweete wine Pro. 23. 30. that by this repetion or rather addition he might amplyfie and more fully set forth their voluptuous excesse in drinking in that they mingled the new with the old or when they were glutted with the one vsed the other that so they might set an edge on their dulled appetites and wher their cloyed intemperance that thus they might gull it downe in greater abundance So that by this addition he chargeth them that not onely they were addicted to drunkennesse being ouertaken through the infirmitie of their nature but that they did voluntarily wallow in this sinne with delight and because they would vse it with greater pleasure they tryed new and wanton conclusions and did as it were set vp a schoole of riot and intemperance Where by the way he also tasketh their great ingratitude in that the better the Lord fed them the more they kicked against him the more liberally he multiplyed his benefits the more they abused them to wantonnesse voluptuousnesse and all beastly Epicurisme It is further said that Whoredome Wine and new Wine did take away their hart Where by hart wee are to vnderstand all the chiefe faculties of the soule as the vnderstanding and reason the will and affections so that through their voluptuousnesse their mindes were infatuated with blinde ignorance their wils with-drawne from all goodnesse and their affections become so brutish that they delighted in nothing but in beastly sensualitie And in this sense the hart is vsually taken in the scriptures for whereas man consisteth of two principall parts the body and the soule the body is vsually called the flesh the soule the hart So Psal 84. 2. My Psal 84. 2. hart and my flesh reioyce in the liuing God 1 Pet. 3. 4. Let the 1. Pet. 3. 4. hid man of the hart be vncorrupt Psal 16. 9. Wherefore my hart Psal 16. 9. is glad my tongue reioyceth my flesh also doth rest in hope Gen. 6. 5. and 8. 12. Gen. 6. 5. and 8. 21. And this is the meaning of the words the doctrines are The doctrine these First we may obserue that prosperitie and abundance The abuse of prosperitie through our corruption are the causes why men wallow themselues in voluptuous pleasures not in their owne nature for being so considered they are Gods good blessings and benefits but as through our corruption they are abused vnto sinne And this sheweth the poysonous contagion of our natures which so infecteth Gods creatures that of wholesome drinkes they become deadly potions of good euill and of blessings curses The
more God inlargeth our prosperitie and multiplyeth his benefits the better wee should remember and loue him the more thankfull we should be vnto him the more zealous of his glory the more dutifull obedient diligent in his seruice seeing like a bountifull maister he doth so richly reward our labors And the more we abound in gods blessings the more sobrietie and temperance we should shew in the vse of them for we need not to be rauenously greedy at a full table and the greatnesse of the cheare should rather abate then whet our appetites But such is the hatefull corruption of our natures that we make a quite contrary vse of Gods benefits for when men are inriched with them they forget God they set their harts on the world they neuer returne praise to the author of all their good they wax key cold in their deuotions vndutifull negligent idle and wholy addict themselues to voluptuous pleasures wastfully misspending Gods blessings in excesse riot wantonnesse and belly-cheare whereby they are made altogether vnsit to performe any seruice vnto God and most fit to serue sathan sinne the world and the lusts of their owne flesh An example whereof wee haue in this place for when the Priests and people flourished in prosperity and abounded in wealth they gaue themselues to all voluptuousnes to Whoredome and drunkennes whereby they were wholy infatuated and became ignorant and forgetfull of Gods Law negligent in their callings and vnfit for any good duties Many other examples might bee brought to illustrate this point The Sodomites inhabiting a Gen. 13. 8. place which was so inriched with Gods benefits that it was like another Paradize in pleasant store abused these gifts of God to pride gluttony drunkennesse and all manner of vnlawfull Ezech. 16. 49. lusts The Israelites for a little while abounding in a place of want in stead of praising God for his benefits sate Exod. 32. downe to eate and drinke and rose vp to play The rich glutton Luke 16. hauing store of wealth spent it all in purple fine linnen and delicate faire but had not of all his prouision one meals meate to giue vnto Lazarus And the other rich man surnamed the foole when he had filled his barnes and furnished himselfe with store in stead of resoluing to praise God for Luk. 12. 19. his benefits and to imploy them so as he might bee glorified in the vse of his owne gifts resolueth to liue at ease to eate drinck and take his pastime The vse of this doctrine is first to admonish those who flourish in prosperitie and abound in Gods blessings that they be carefull in imploying them to Gods glory and so to vse them that they may serue as helps to further them in all holy and religious duties for such is our naturall corruption that if wee doe not preuent it with watchfull diligence we shall abuse Gods bounty and imploy our abundance for the pampering of the flesh in all voluptuousnesse The second vse serueth for the reproofe of many in these dayes who being inriched with all abundant store think vppon no better vse of Gods blessings but to consume them in pride excesse gormandize and drunkennesse neuer remembring that where the Lord giueth greatest wages there he requireth most diligent seruice nor that hee bestoweth vpon them abundance that they may supply others wants and out of their superfluitie relieue the poores necessitie If it be to maintaine Hawks and Hounds and Harlots excessiue brauery gluttony drinking and good fellowship they care not to spend many hundreds but they can scarce afford a penny to the reliefe of Christs poore members when as they are ready to pine with hunger The second thing to bee obserued is that as voluptuous Voluptuous pleasures transforme men into beasts especially whordome drunkennes pleasures doe take away the vnderstanding and transforme men into beasts so especially whoredome and drunkennes for first for Whoredome it maketh wise men fooles and so infatuateth and besotteth the vnderstanding that there is no place left not onely for spirituall wisedome but not so much as for reason and common sense For they who are addicted to this vice care not so they may satisfie their carnall lusts though they runne headlong and blinde-fold into all mischiefes they expose their name to infamie and reproach they wast their substance in maintaining Harlots and bring themselues to extreame pouertie they are so blinded that they cannot see the odious behauiour the shamelesse impudence and vglie filthinesse of their Harlots but are ready to judge their vices vertues and to esteeme them of greater excellence then any other they cast off all care of wife and children as though they were meere strangers they lay aside all shame and thinke nothing so filthy which they may not speake nothing so vnciuill which they may not doe in any presence they consume their strength infect their bodyes with loathsome diseases shorten their liues and damne their owne soules And all these mischiefes they runne into to satisfie their filthy lusts and to injoy a short and brutish pleasure Hence it is that the Heathen called Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stealer of hearts and made Cupid blinde because they who are possessed with lust loose the light of their vnderstanding and the vse of reason And hereof it is that the sin of vncleannesse by a certaine kinde of eminence is in the Sciptures called folly and the Adulterers fooles So Sichem when hee deflowred Dina is said to haue committed folly in Israell Gen. 34. 7. So Thamar diswading Ammon from Gen. 34. 7. 2 Sam. 13. 12. vncleannesse willeth him not to commit that folly So the wise man teacheth vs that hee who committeth Adulterie with a woman is destitute of vnderstanding and destroyeth Prou. 6. 32. and 7. 7. his owne soule Prou. 6. 32. and Chap. 7. ver 7. he marshals him in the ranke of fooles I saw saith he among the fooles a young man destitute of vnderstanding And least the similitude of follie should be too good to expresse his madnesse he compareth him Verse 22. To an oxe led to the slaughter Pro. 7. 22. to shew that he was not onely a foole but also brutish in his follie The like may also be said of the sinne of drunkennesse as I purpose els where to shew at large The vse hereof is that euery one abstaine from fornication and possesse his vessell in holinesse and honour as the Apostle exhorteth 1 Thes 4. 3. And that like pilgrimes we abstaine 1. Thes 4. 3. from these fleshly lusts because they fight against our soules as it is 1 Pet. 2. 11. For if we wallow in this sinck of 1. Pet. 2. 11. filthy pleasures they will take away the heart infatuate our vnderstanding and depriue vs of the vse of reason and so we shall bee left not onely destitute of pietie religion and honestie but also of common ciuilitie and humanitie and become
the Lord condemneth That it is an haynous sinne to worship Images it as a haynous sinne to worship Images and to aske counsaile of stocks stones And in truth what groser Idolatry can be imagined then to giue that honour and worship which is proper the vnto Lord to the works of mens hands as to fall downe before a base Idoll to creep vnto it to invocate it and to offer vnto it vowes and oblations neuerthelesse how sottishly absurd soeuer this Idolatry be yet hath it many patrones amongst those who make profession of Christianitie namely the whole Church of Rome who allow by their doctrine and practise both the making and worshipping of Images not onely of God himselfe and the three persons in Trinitie but also of Angels and Saints But we are to abhorre this grose Idolatry as being in the word of God condemned as impious and derided as sottish and ridiculous It is expresly condemned in the second commandement Thou shalt not make vnto thy selfe any grauen Image c. So Deut. 4. 15. Take therefore good heede vnto your selues Deut. 4. 15. for yee saw no Image in the day that the Lord spake vnto you in Horeb out of the middest of the fire 16. That you corrupt not your selues and make you a grauen Image or representation of any figure whether it be male or female c. So Leu. 19. 4. Leuit. 19. 4. 26. 1. Esay 40. 18. and 26. 1. Esa 40. 18. And least we should thinke that this was onely a legall ordinance which is abrogated by the Gospell as one of the Papists doth impudently affirme it is no Catharinus lesse strictly vrged in the new Testament and the neglect thereof condemned as appeareth Rom. 1. 23. 1 Cor. 10. 20 Rom. 1. 23. 1 Cor. 10. 20. 1 Iohn 5. 21. 1 Iohn 5. 21. And as the Lord hath strictly forbidden and condemned this sinne so also hath he seuerely punished it as we may see in the example of the Israelits Exod. 32. In the time of the Exodus 32. Iudges and of the Kings of Ieroboam Ahab and the rest Deut. 27. 15. Psal 97. 7. according to his word Deut. 27. 15. Psal 97. 7. But as the Lord hath condemned the making and worshipping of Images as wicked so also as sottish and ridiculous as may appeare Psal 115. 4. 5. c. And 135. 16. Psal 115. 4. 5. 17. c. Esay 40. 20. 21. c. And 44. Ver. 9. to 21. But it is objected by the Papists that Images are Lay The Papists confuted who say that images are Lay mens bookes mens books I answer that if Lay men haue no better books the greater is the Cleargies sinne for the Lord hath giuen the bookes of holy Scriptures not onely vnto them but to the Laytie also that by studying therein they may be led into all truth but they vse them like little children or fooles for taking away from them the rich treasure of Gods word in stead thereof they giue vnto them babies and pictures to play withall to keep them as it were from crying and complayning They take away from them the profitable schoolmaister which would throughly instruct them in the will of God because hereby all their jugling and deceipt would be discouered and giue them Images to be their play-fellowes Yea in truth they deale farre worse with Gods people for childish babies and play-fellowes are vnto children harmelesse delights whereas these Images are pernitious vnto their soules by seducing them out of the way of truth into the way of errour and falshood as the Scriptures plainely teach vs. Ier. 10. 15. They are called vanitie and the work of errour Ier. 10. 15. not onely because they grosly erre that make but they also that serue them They teach men indeed but what is their doctrine euen the doctrine of vanitie as it is Verse 8. They vse a kinde of dumbe eloquence to perswade simple men but what is it they speake The Prophet Zacharie telleth vs Zach. 10. 2. Surely the Idols haue spoken vanitie They Zach. 10. 2. teach Ideots but what is their lesson the Prophet Habakkuk Hab. 2. 18. telleth vs Chap. 2. ver 18. They are teachers of Lyes But they reply that in these places the Images of the heathens Not only Images of the heathen Gods forbidden are condemned but they make and worship onely jmages of the true God and saints I answere that as in the commandement all manner of similitudes are forbidden so principally Images of the true Iehouah as the Law-giuer doth Deut. 4. 12. Esay 40. 18. Act. 17. 29. Rom. 1. 23. expound himselfe in many places Deut. 4. 12. 15. Esay 40 18 to 26. Act. 17. 29. Rom. 1. 23. For what greater dishonor can be offered vnto God then to represent him who is an invisible Majestie by a base visible Creature and to circumscribe him in a little Image who is infinite and incomprehensible Secondly they object the Cherubins which couered the The Cherubins brasen serpent no excuse for Popish Images Mercy seate and the brasen Serpent To which I answere that both the one and the other make against them for they were both made by Gods expresse Commaundement but they make Images which in his Law are expresly forbidden and condemned The Cherubins were made not to be worshipped but to couer the mercy seate that when the glory of God appeared men might be kept from curious prying into his secrets and that seeing no manner of similitude they might make no resemblance of him And the brasen Serpent was not erected that the people should worship it but that it should be a figure and type of Christ a Sacrament of their curing and healing not onely in respect of the wounds which the fiery Serpents made in their bodies but of those spirituall wounds which the old Serpent Sathan had made both in body and soule by the sting of sin And when the people did alter the end and vse thereof and abused it vnto Idolatry Ezekias in zeale to Gods glory did breake it in peeces 1 King 18. 4. King 18. 4. And thus they object for their making of Images now The popish excuse for worshipping images answered for their worshipping of them which is the grosest kinde of Idolatry and so extreamely repugnant to the word of God they alledge in their excuse that they doe not worship the Images themselues but onely so far forth as they haue relation with the things wherof they are Images To which I answere that this excuse is both false and vaine the falshood of their doctrine appeareth by their practise for if they did not worship the images themselues to what purpose did they by their deuices giue vnto them a seeming life and motion as the turning of the eies the mouing of the hands and the bending of the head and body and why was one Image had in great esteeme another image
people of Israel were to enter into the land of Canaan where they should be compassed about with idolatrous Gentiles how often and earnestly doth the Lord admonish them to beware of being seduced from his worship and seruice by their wicked example and alluring inticements And not without good cause are all good meanes carefully vsed in this case seeing on the one side sinne in it own nature is no lesse infectious then the plague or leprosie apt to spread from man to man familie to familie citie to citie and countrie to countrie and seeing on the other side we are full of the grosse humours of corruption whereby we are exceeding apt to receiue the infection and therfore if the wholesome preseruatiues of admonition instruction and reprehension be not often and carefully applied we are daily exposed to certaine danger of approching destruction The vse hereof serueth to teach vs that as at all times wee We must patiently heare our selues admonished and reprooued be ready with all meeknesse and patience to heare our selues admonished and our sinnes reproued so especially when we are exposed to these tentations and are in danger to be infected through the neighbourhood of wicked men seeing they are stiffe in euill we weak in good they earnest in drawing vs into sinne and wee weake in making resistance they apt to infect vs and we as apt to receiue infection And for as much as we liue in dangerous times wherein faith pietie and iustice exceedingly faile amongst men and contrariwise all manner of sinne and wickednesse aboundeth vpon the face of the earth let vs not only carefully watch ouer our owne hearts and waies that we may escape these dangers but also let vs be content to suffer the Lords watchmen to ouersee vs and whē they obseruing out declining from good things coldnesse in holy duties and pronenesse vnto the sinnes of these sinfull times doe out of Gods word admonish vs either publikely or priuately of our defection and corruption and exhort vs to amendment let vs patiently hearken to their admonitions and exhortations seeing wee shall finde all little enough to keep vs from being carried away with the streame of common corruptions and to preserue vs from being infected with the contagion of these sinfull times Yea and not only let vs hearken to the admonitions of Gods Ministers in the ministerie of the word but also let priuate men in the feare of God both performe the dutie of admonition when they see their neighbour readie to fall into sinne or alreadie fallen and also when themselues need be as readie to be admonished of their faults as being an excellent meanes sanctified by God both for the restraining of men from sinne before it is committed and to restore them by true repentance when they haue committed it And this mutuall dutie of admonition is commended vnto vs Leuit. 19. 17. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke Leuit. 19. 17. thy neighbour and not suffer him to sinne Hebr. 3. 13. Exhort one another daily whilest it is called to day lest any of you be Heb. 3. 13. Matth. 18. 15. Prou. 27. 5. 6. 10. 17. 15 32. hardned through the deceitfulnes of sin So Mat. 18. 15. Pro. 27. 5. 6. And so for hearkening vnto admonition it is likewise commended vnto vs Pro. 10. 17. Hee that regardeth instruction is in the way of life c. And contrariwise He that refuseth instruction despiseth his owne soule but hee that obeyeth correction getteth vnderstanding Pro. 15. 32. Fourthly whereas the Lord by his Prophet doth first admonish They who would auoid sin must also auoid the wicked companie of sinners the people of Iuda to auoide the sinnes of the Israelites and then in the next place doth dehort them from going to Gilgal that is from hauing any neere familiaritie or societie with the superstitious Israelites especially in their idolatrous seruice hence wee learne first in generall that whosoeuer will auoid sin must also auoid the meanes wherby he might be induced to fall into it and then more especially that he auoid the societie and neere familiaritie of sinners as being a singular inducement to draw men into communion of wickednes This Dauid knew well and therefore being resolued to obserue Gods law and seeing some kind of impossibilitie that he should so do if the wicked did frequent his companie in the first place hee banisheth them and then resolueth to go forward in his course Psal 119. 115. Away from me yee wicked for I will keep the Commandements Psal 119. 115. of my God Sinne is the canker of the soule and therefore as the canker hauing infected one part of the bodie goeth vnto the next till all be wholly corrupted so sin hauing infected one person of a family or one familie of a citie stayeth not here but infecteth the next and so spreadeth by degrees till it haue corrupted the whole body this the Apostle sheweth 1. Cor. 5. 6. where exhorting them to excommunicate 1. Cor. 5. 6. the iucestuous person he vseth this as his argument that A little leauen leaueneth the whole lumpe noting thereby the infectious nature of sin which through the corruption of one member tainteth the whole bodie as therefore men carefully auoid the companie of such as are infected with contagious diseases to preserue their bodies in health so should we much more carefully flee the societie of those who are grieuously infected with the diseases of sinne both because our soules are more apt to receiue this spirituall contagion then our bodies the other and also because this infection is much more dangerous and pernitious Yet more especially we here learne carefully to auoide the company of idolaters because such is our inclinablenes We must carefully auoid the company of idolaters thereunto that by their example and perswasions we may easily bee corrupted And this moued the Prophet heere to perswade the people of Iuda not to go to Gilgal and Bethauen lest intertaining neere familiaritie and friendship with the superstitious Israelites they should bee infected with their idolatrie So that here we learne that the companie of idolaters is to be auoided in two respects 1. that we are not to haue any neere familiaritie and friendship with them in ciuill societie Secondly that we must not ioyne with them in their idolatrous seruice In the former respect we are to obserue this generall rule not to haue any entercourse of dealing with them further then humane necessitie requireth as for example when we sell our or buy their commodities which onely then is lawfull or at least expedient when we cannot conueniently vse the like merchandize in such places where Gods truth is professed and maintained More especially here is condemned the neere contract of mariage betweene professors of true religion idolaters the which was the sinne of the faithful before the floud which brought that vniuersall deluge first of sin and
then of water vpon the whole earth Gen. 6. 2. this was Salomons sin whereby he was Genes 6. 2. 1. King 11. 4. drawne vnto idolatrie 1. King 11. 4. and the chiefe cause of Ahabs wickednes because he had lincked himselfe in mariage with idolatrous Iesabel as appeareth 1. King 16. 31. So 1. King 16. 31. this is rendred as a reason why Iehoram the sonne of good Iehosaphat forsooke his fathers steps and committed grosse idolatrie because he married Ahabs daughter 2. King 8. 18. 2. King 8. 18. and this was the cause of Iudahs transgression and Israels abomination because they maried the daughters of a strange god Malac. 2. 11. Hence it was that when the people repented Malach. 2. 11. of this sinne they did not only leaue off to marrie wiues of the Gentiles but also diuorced those whom they had alreadie married because they were notable instruments to encline them to idolatrie Ezra 10. 1. 2. 3. The second thing which we here learne is that we must Ezra 10. 1. 2. 3. We must not communicate with idolaters in their idolatrous seruice not by any meanes keepe companie or communicate with idolaters in their idolatrous seruice for whereas he doth disswade the men of Iuda from going vnto Gilgal and Bethauen he principally intendeth that they should not come into their temples which were consecrated to idolatrie nor bee present with them at their idoll seruice This argument the Apostle doth purposely intreate of 1. Cor. 8. where he disswadeth 1. Cor. 8. the Corinthians from communicating with idolaters in their temples at their idoll feasts because hereby they gaue a grieuous scandall to their weake brethren and in the tenth chapter he telleth them that they could not drink 1. Cor. 10. 21. of the cup of the Lord and the cup of diuels nor be partakers of the Lords table and the table of diuels vers 21. intimating thereby that as those who worthily communicate at the Lords table are vnited vnto Christ and made one with him so they that communicate with idols in their idolatrous sacrifices and Sacraments are thereby vnited vnto idols and made one with them consequently cease to be the members of Christ for we cannot haue communion with both there being no more agreement betweene them then betweene light and darknesse But heere some obiect that they may lawfully present their bodies at idolatrous seruice so that they reserue their An obiection of temporizers answered hearts for Gods pure worship To which I answere that if this assertion were true then were al Gods holy Martyrs but simple men who rather were content to endure exquisite torments then giue any outward approbation to idolatrie then were the three children far out of the way who rather chose to be cast into the fierie furnace then they would bow to Nebuchadnezers Idoll But indeed it is far otherwise for the Lord who hath created and redeemed as well the bodie as the soule hath wholly appropriated as well the one as the other for his worship and seruice So 1. Cor. 6. 20. Yee are 1. Cor. 6. 20. bought with a price therefore glorifie God in your bodie and in your spirits for they are Gods Rom. 12. 1. the Apostle exhorteth Rom. 12. 1. vs to offer our bodie a liuely sacrifice vnto God And 2. Cor. 6. 17. Come out from amongst them and separate your 2. Cor. 6. 17. selues saith the Lord and touch no vncleane thing and I will receiue you So Esay 52. 11. And the Apostle Iohn doth exhort Esay 52. 11. vs to keep not our soules alone but our selues that is our whole person from idols 1. Ioh. 5. 21. So in the second Commandement 1. Ioh. 5. 21. the outward bowing to images is precisely forbidden And of this there is great reason for what husband hauing a wife would endure that she should prostitute her bodie to commit whoredome though she should neuer so deepely protest that shee reserued her heart for him how much lesse will the Lord admit such an excuse when those who professe themselues his spouse commit spiritual whoredom with idols in their bodies Again they who go thus far will not stay heere but in the end will worship idols as well with their soules as with their bodies This progresse of idolaters the Psalmist excellently expresseth Psalm 106. 35. Psalm 106. 35. where he saith that first they mingled themselues with idolaters and then they learned their workes and fell to worshipping their idols and in conclusion became so superstitiously deuout in their idolatrie that they did not sticke to offer their owne sonnes and daughters vnto diuels which turned to their vtter ruine As therfore Ioseph when heresolued not to commit adulterie with his mistresse did flee out of her company so if we would not commit spirituall whoredome with idols we must haue no societie with them Against this is obiected that the Prophet permitted Naamans example no president for temporizers Naaman to bow himselfe in the house of Rimmon I answere that this bowing was in Naamans intention a ciuill worship performed not to the idoll but to his master who did leane on him which notwithstanding his owne conscience condemned as a sinne in that being a conuert he vouchsafed the idoll his presence and bowed before him though not vnto him and therefore he prayeth the Lord to be mercifull vnto him in pardoning this sin nether doth the Prophet in saying Goe in peace approue this action but only dismisseth him with this ciuill salutation as not being willing to discourage him at his first entrance into the profession of Gods true religion by imposing vpon him this heauie taske to incurre his masters vtter displeasure for denying vnto him his seruice The vse hereof serueth First to reproue such as intertaine neere familiaritie with idolaters as for example those who 2. King 5. Those reproued who entertaine neere familiaritie with idolaters make choice of Papists to bee their intimate and inward friends who exceed in all kinds of grosse idolatrie Secondly such as trauell into Popish and idolatrous countries being moued hereunto either through meere curiositie to see fashions or for some needlesse commoditie which can in no sort counteruaile the manifold dangers whereunto they expose themselues by consorting with such as are still readie to allure them to commit idolatrie Thirdly such amongst vs who either for wealth or friends or some other worldly respects lincke themselues in marriage with Popish idolaters taking into their bosomes a serpent which is still readie to tempt and intice them to break Gods Commandements concerning his pure worship and to imbrace idolatrie and superstition 2. Cor. 6. 14. 2. Cor. 6. 14. Lastly their practise is here reproued who either vpon fantasticall curiositie or for commoditie or for feare of punishment are readie to present their bodies before the idoll of the Masse and to bow before an image imagining that they are
we are defiled and deformed with the foule and filthy spots of our transgressions we should be as carefull to applie vnto vs the precious blood of Christ by a liuely faith that thereby being cleansed and purged we may be restored to our former beautie and perfection Fourthly we may here obserue that when a people professing Those who will not serue God shall be made slaues to their enemies religion doe cast off the yoke of Gods gouernment and in the pride and stubbornesse of their hearts contemne all meanes of their conuersion then the iudgements of God lie waiting at the dore and are readie to enter vpon them and because they will not submit themselues to be ruled by the scepter of Gods kingdome he will thrust them from vnder his protection cause them to be led into captiuitie and suffer their enemies to tyrrannize insult ouer them So in this place because the Israelites were become like vnrulie Heifers and would not beare the yoke of Gods gouernement he threatneth that they should become the captiues and slaues of their enemies and vnder their tyrannical thraldome indure manifold miseries and calamities Many examples might be brought to cleare this point In the time of the Iudges when the people rebelled against the Lord contemned his word and denied him their seruice and allegeance hee gaue them ouer into the hands of their enemies as the Canaanites Midianites Philistines and diuers others When the Iewes would not serue the Lord their soueraigne King hee made them serue tyrannicall Lords in a strange countrie both before and since the comming of Christ When Manasses and Zedechias would not regard the word of the Lord but persecuted his Prophets and made warre as it were against Heauen the Lord pulled downe their pride and broke their stubborne and rebellious hearts with the manifold calamities of a miserable captiuitie And this is that which the Lord threatneth against the rebellious potentates of the earth who in furious rage combined themselues against the kingdome of Iesus Christ namely that he would vexe them in his sore displeasure and because they would not be ruled by the scepter of his word he would crash them with his scepter of yron and breake them in peeces like a potters vessell Psalm 2. 2. 5. 9. So our Psal 2. 2. 5. 9. Sauiour Christ hath taught vs that those his enemies who had shaken off the yoke of his gouernement and would not let him raigne ouer them should be haled into his presence and slaine before his face Luk. 19. 27. Luk. 19. 27. And surely this is iust with God that those who deny vnto him their obedience and allegeance which is the Lords lawfull right both in respect of their creation continuall preseruation and of those manifold benefits which they haue receiued vnder his gouernement should be vsed as rebellious traitors and feele the extreamest rigour of his righteous lawes that those who will not bee ruled by the scepter of his word should be cut off with the sword of iustice and that they who will not serue their gracious Lord who richly rewardeth their imperfect seruice with the vnderserued wages of both temporall benefits in this life and eternall glorie in the life to come should in their bodies be yeelded vp to the tyrannicall gouernement of their insolent enemies who will reward their seruice with iniuries indignities and manifold calamities and both in bodie and soule become the vassals and slaues of sinne Satan the world and their owne vnrulie lusts whose wages is eternall death after a wretched and miserable life The vse hereof is that we labour to conforme our selues in holy obedience vnto the will of our heauenly King and submit our selues to be ruled by the scepter of his word and then he will keepe vs vnder his protection defend vs from the malice and furie of all our enemies and greatly inrich vs with his blessings and benefits Whereas on the other side if we deny vnto him our allegeance he will take no further charge of vs but will lay vs open to the common spoyle if we be proude he will finde meanes to humble vs if stubborne and vnrulie he will take a speedie course to tame and rule vs and if like vntamed heifers we shake off the yoke of his gouernement which is light and easie hee can hamper vs well enough by laying vpon our neckes the yron yoke of our tyrannical enemies which will gall vs not onely to the quicke but euen to the heart Lastly wee may here obserue how wretched and miserable The miserable estate of those who are thrust from vnder Gods protection their estate is who for their rebellious stubburnnesse are thrust from vnder Gods gouernement and protection For they shall be as a lambe in a large place that is as the poore lambe is in a most desperate condition which wandreth alone in some vast wildernesse without any sheepheard to tend defend him or damme to feed him in danger either of pining or of deuouring so alike wretched is their estate who for their stubburnnesse and vnrulinesse are thrust out of Christs sheepfold from vnder his gouernement and protection For whereas whilest they were at his guiding hee led them into his greene pastures feeding them with his sweete milke and pleasant grasse of his word and Sacraments now they are depriued of this food of their soules so spiritually pined and starued whereas he fenced them in and kept them from wandring with the strong hedges of his benefits and gentle chastisements now the fence being taken away they stray abroad and wander vp and downe in the desert of this world both pinched with want of all spirituall foode and exposed to all maner of desperate danger whereas whilest they were vnder his direction they were vnder his protection also who by his prouidence and power defended them from worldly wolues and beares and from that ramping and roaring Lion fierce red Dragon Satan who daily assailed and earnestly laboured to deuoure them now being disarmed of his assistance they lie open to the common spoile being altogether vnable either to slie away or make resistance And this was the state of the first rebellious sheepe our great grandfather Adam when as by his Gen. 3. 7. sinne he had made himselfe naked this was the case of the Lords flocke the people of Israel when as they also had Exod. 32. 25. made themselues naked by their idolatry whilest they were in the wildernesse and into this condition they often brought themselues in the time of the Iudges For howsoeuer whilest they serued the Lord they had prosperitie peace plentie of all things and were so hedged in on all sides that all their enemies could not hurt them yet when as they made a desection from vnder his gouernment and for their grieuous sinnes were disarmed of his protection how speedily did their enemies inuade them how sharply did they assault them and how easily did
contemne the word of the Lord and desperately resolue to continue in their idolatrie Iere. 44. 16. 17. 21. 22. The like may be said of Ieroboam Iere. 44. 16. 17. 21 22. Ahab and the rest of the idolatrous Kings who after they had ioyned themselues with idols could by no meanes be euer parted from them neither by Gods word nor by his miracles by his benefits nor by his punishments And euen in our owne daies doe wee not see that the idolatrous Papists hauing wedded themselues to their superstitions will by no meanes admit of any diuorce and separation but shutting their eyes against the light of Gods truth and hardening their hearts against all those holy precepts whereby idolatrie and superstition is forbidden and condemned impudently persist in their euill courses chusing rather to rase out that which was written by Gods owne finger and to mangle and maime the commandements of almighty God which prohibite the making and worshipping of images then to suffer their idolatrous superstitions to bee rooted out of their hearts or to admit of any diuision or separation betweene them and their idols The vse of this doctrine is that when any are suiters vnto We must preuent the beginnings of idolatrie vs in the behalfe of idols for our loue we giue them a speedie answere and forbid the banes when they are first published alleaging for our selues that wee are alreadie married to our husband Christ and therefore cannot entertaine their loue vnlesse wee would become notorious strumpets that we haue alreadie receiued Christ into our hearts and therefore there is no place there for idols seeing there can bee no communion betweene them that we are the temples of the holy Ghost which hath no agreement with idols as the Apostle speaketh 2. Cor. 6. 16. Yea let vs not onely abhorre 2 Cor. 6. 16. this spirituall whoredom in the grossest kinds but also withstand all meanes and occasions thereof making with Iob in another kinde a couenant with our eyes that wee will not looke vpon these alluring harlots and stopping our eares against all those bewitching pandors who solicite for them and wooe our harts from God and his pure worship Otherwise such is the inclinablenesse of our hearts to idolatrie and superstition and in so neere a bond of loue is corrupted nature and our fleshly part vnited with idols that if wee giue way to the first motions and suffer our hearts and affections to be ioyned with them the knot betweene vs will prooue inseparable and no perswasions will withdraw vs from them Thirdly wee here learne from the name which the holie Idolatrie and superstition bringeth no true comfort but horror and anxietie Ghost giueth vnto idols that they doe not giue vnto those who are deuoted to their seruice any true comfort or sound ioy or peace of conscience but contrariwise horrour and scare disquietnes of minde and iust cause of griefe and sorrow in respect of the manifold miseries calamities which they bring to both soule bodie and state in this life and the life to come For whereas those who serue the Lord the Prince of peace and God of all consolation may certainly expect from him peace of conscience in the middest of all wordly garboyles and true comfort when they are compassed about with all calamities contrariwise they who worship idols serue Satan the prince of terror and feare who continually tormenteth his vassals with perplexed mindes and troubled consciences and draweth them to their deuotions by dreadfull apparitions and affrighting terrors hauing no ground to giue vnto them whereupon they may build any sound cōfort Wheras those who truly serue God according to his reuealed will may securely expect helpe in the time of trouble and protection and deliuerance in the time of danger because hee is omniscient and knoweth our estates omnipotent and can relieue vs most kind and gratious and will not withdraw his helping hand when we stand in need contrariwise these idols are blind and cannot see vs impotent and cannot helpe vs without any loue yea without reason sense and life and therefore regard vs not when we most implore their aide Of the former we haue an example in Elias who worshipping the true God in a true maner was heard of God magnified in the sight of the people by an admirable miracle and protected and deliuered in the middest of all dangers of the others in Baals Priests 1. King 18. who by worshipping their idoll got nothing but wounds to their bodies anguish and perplexitie to their minds and soules and vtter destruction to them both The like reward had Ieroboam Ahab and the rest of the idolatrous Kings for their zealous deuotions and painfull seruice which they performed to their idols The vse of this doctrine is that which the Apostle Iohn teacheth vs 1. Ioh. 5. 21. that we keepe our selues from idols 1. John 5. 21. and preserue our bodies and soules pure and vndefiled from the filthie spots of this spirituall vncleannesse And this wee shall do if we resist and withstand the first beginnings and degrees of idolatrie and in Gods worship and seruice submit our selues to be guided by the straight line of his holy word neither declining on the right hand nor on the left or if wee haue been alreadie seduced and ioyned with idols I meane in the worshipping of Saints Angels and Images vnto which kind of idolatrie the Papists allure vs both by their doctrine and example then let vs betimes breake off this fellowship whilest yet there remaineth some hope of separation For if when in our heart and affections we are first ioyned and glewed vnto them we pull our selues asunder with an holy violence we shall finde the separation almost as easily atchieued as attempted the vnion being greene and weake but if we be hardened and strengthened in this coniunction by long time and custome we shall find that the whole wood will as easilie breake in sunder as the ioynt and as soone will the bodie part with his members and the soule admit of a willing diuorce from the bodie as we being thus ioyned may be seuered from idols vnlesse we be plentifully watered with the dew of Gods word and be throughly warmed with the fire of his holy Spirit and so being suppled be made pliable to Gods will Lastly wee heere learne that when men haue long withstood We must giue ouer those who are past cure and not intermeddle with them the meanes of their saluation and are hardned in their sins so as there is no hope of doing them good by our holy admonitions instructions exhortations and reprehensions then are we to let them alone and not to intermeddle with them first because we shall expose Gods holy ordinances to pollution and subiect them to the proude contempt of rebellious and malicious men contrarie to the admonition of our Sauiour Matth. 7. 6. Giue yee not that which Matth. 7. 6. is holy to dogs