their owne inuentions and in the hypocrisie of their hearts And therefore though the Lord should reiect them yet this should bee no impeachment to his truth in his promises nor bring any damage to the Church for as much as he would in their stead who were hypocrites rotten members and the sonnes of Abraham only according to the flesh make choice of sincere professours true beleeuers and the sonnes of Abraham according to the spirit vnto whom hee would make good his couenant and promise and multiplie them in innumerable numbers The like obiection at this day is made by the Papists in The Papists like the idolatrous Israelites 1. Tim. 3. 15. their pride and securitie against those who charge them with their errours and apostasie For say they the Church of Christ cannot erre seeing it is the pillar of truth 1. Tim. 3. 15. nor fall away in life or doctrine seeing Christ hath promised to leade it in all truth and to continue with it ruling and guiding it by his word and spirit vnto the end of Math. 23. 20. the world but we say they are the Church of Christ as may appeare by our vnitie vniuersalitie antiquitie and succession of Bishops and therefore if we fall away the Church falles away and consequently Christ cannot bee true of his promise But vnto them we may answere as the Prophet to the Israelites that they are the Church onely in name and not in deede seeing they haue forsaken the pure worship of God described in his word and in stead thereof haue imbraced their owne wil-worship superstition and idolatrie and therefore they are not now the spouse of Christ but adulterous harlots which are for their whoredomes diuorced from him they are not the true Church of God notwithstanding those outward titles and notes thy bragge of seeing they want the chiefe and onely vnfallible notes of the true Church Gods word sincerely preached and his Sacraments purely administred And though they bee reiected yet this will not infringe the truth of Gods promises made to his Church neither will God want a Church though they be cast off seeing in their places hee hath and will multiplie his faithfull children the true posteritie of Abraham as the sands by the sea shore vnto whom he will accomplish his promises of his presence protection and direction in all truth The like obiection also is made by carnall gospellers and secure hypocrites who professing religion doe in their liues denie the power thereof and drawing neere vnto God with their lips whilest with their hearts they goe farre from him and therefore we may fit vnto them the like answere c. The second thing which wee are to obserue is that the The execution of Gods iudgements no hinderance to the performance of his promises execution of Gods threatnings is at no time any hinderance to the performance of his promises nay rather he vseth the one as an occasion of the accomplishing of the other as in this place the reiectiō of the idolatrous Israelites for the fulfilling of his gratious promise concerning the multiplying of his Church the true posteritie of Abraham according to the spirit And therefore when Gods faithfull children heare his fearefull denunciation of iudgements denounced against the wicked let not them doubt that this will be an impediment to stay the performance of the gracious promises which are made vnto them for although they bee not accomplished in that maner and by those meanes which they expected yet the Lord will not faile to performe them so as in his infinite wisedome hee knoweth most fit for his owne The multitude of Gods people in the time of the Gospell glorie and their saluation The third thing to be obserued is the great multitude of Gods people and children vnder the kingdome of Iesus Christ in the time of the Gospel for it is here said that God would multiplie them as the sands and starres The Israelites supposed that if they should be reiected God would want a Church and people to worship and serue him but they were wholly deceiued for vpon the occasion of their reiection who were but hypocrites he multiplied the number of his faithfull seruants And as the riuer when the course thereof is stopped in his owne channell breaketh ouer the bankes and ouerfloweth the whole countrie making it fruitfull which in it selfe was drie and baren So the streames of Gods sauing mercies which in former times plentifully flowed in the land of Canaan as in their proper current being stopped and as it were dammed vp with the huge heape of their grieuous sinnes and traiterous rebellions ran ouer the bankes and borders of Iurie and ouerflowed the whole earth making the Gentiles who formerly had been barren in all goodnes fruitefull in his sanctifying graces and holy obedience And this our Sauiour signified in the parable of the great Supper to which the Iewes who were the inuited guests refusing to come vpon the occasion of their refusall the seruants are sent into the streets hedges highwaies to inuite the poore maimed halt and blind Gentiles that they might supplie their roomes as appeareth Luk. 14. Luk. 14. The pride of hypocrits reprooued and beaten down The consideration whereof may serue to beate downe the pride of hypocrites who thinke God beholding to them for their profession and seruice imagining that he will neuer reiect them for his owne honours sake seeing if they were cast off he should want seruants to worship and glorifie him But let such know that God who is in himselfe absolute and infinit in all perfections standeth in neede of no man and though it were supposed that he did yet not of them who by their seruing him doe dishonour him for he is able of stones to raise vp children to Abraham Matth. 3. 9. He can destroy Matth. 3. 9. Iob. 34. 24. the mightie and set vp others in their stead as it is Iob 34. 24. When the Iewes forsake him he can make the Gentiles seruiceable when the ancient by their praises doe not glorifie him hee can giue strength to babes and sucklings to performe this dutie which they neglect Psalm 8. 2. and though Psalm 8. 2. they likewise should say nothing yet the heauens with their dumbe eloquence would declare the glory of God Psal 19. 1. Psalm 19. 1. Yea and if all these should hold their peace yet the stones themselues would become the heraulds of Gods praises Luk. 19. 40. And therefore let not hypocrites securely goe Luk. 19. 40. on in their sinnes thinking that for their outward seruice and professions sake God will not reiect them for as the Lord spake of Coniah the sonne of Iehoiakim Ier. 22. 24 Ier. 22. 24. though they were the signet of his right hand yet he wil plucke them off Secondly whereas it is said that the Church of Christ The dotage of the Brownists confuted should be multiplied like the sands by the sea side
this is signified when as it is said that his children should be called in Isaac who was not borne vnto Abraham according to the course of nature for Abraham was almost an hundred yeares old and Sara was likewise stricken in yeares and barren Rom. 4. 19 20. but his birth was rather to be ascribed to the free promise of God apprehended by the faith of Abraham and not to naturall strength and ordinary generation And hence it is that he is called the child of the promise and not the child of the flesh as Ismael was who was borne according to the ordinary course of nature and likewise according to his example those are reputed the true childrē of Abraham who are the children of the promise begotten not according to nature but Gods free grace indued with the faith of Abraham and not like Ismael his children onely according to the flesh And this may further appeare by plaine testimonies of Scripture Rom. 4. 11 12. the Apostle saith that Abraham Rom. 4. 11 12. was the father not onely of the circumcised but also of the vncircumcised who beleeue and walke in the steps of his faith The which argument he more fully handleth verse 13 14 15 16 Gal. 3. 7. 17 18. Gal. 3. 7. They which are of faith the same are the children of Abraham Lastly the Apostle Paul who was indued with the same spirit of God that our Prophet was and therefore most fit to interpret his meaning expoundeth this prophecy of all the faithfull both Israelites and Gentiles as appeareth Rom. 9. 24 25 26. so Pet. 1. Epist 2. 10. Rom. 9. 24 25. And thus it appeareth whom we are to vnderstand by the children of Israel In the next place we are to consider the number of the Church which is expressed comparatiuely as the sand in the sea which cannot be numbred nor told In which words he alludeth vnto the promise of God made to Abraham Gen. 22. 17. Therefore I will surely blesse thee and Gen. 22. 17. will greatly multiply thy seede as the starres of the heauen and as the sand which is by the sea shore c. so Gen. 15. 5. and withall Gen. 15. 5. expoundeth that promise shewing of whom it was meant namely of the whole Church of God Israelites and Gentiles who being indued with the faith of Abraham were alone to be esteemed his seed as the Apostle likewise interpreteth it Rom. 4. 18. The like place vnto this we haue Ier. 33. 22. Rom. 4. 18. Jer. 33. 2. By all which is signified that the Church of God after the comming of Christ gathered together by the preaching of the Gospell should be in numbers numberlesse euen like vnto the sands by the sea side which howsoeuer God infinit in knowledge can number yet vnto man they are innumerable And not onely so but that also it should not as in former times be contained within the narrow limits of Canaan but extend it selfe very spatiously ouer the face of the earth For here he vseth two words the first is referred to a continued quantity of place which cannot be measured the other to a discrete quantity that is to the number or multitude which cannot be told By both which ioyned together he sheweth that the Church of God and Kingdome of Christ should be so spatious that it should be contained in no limits and so many in multitude that it should be defined with no number But here it may be demanded how this can stand with the saying of our Sauiour Christ who calleth his Church a little flocke I answer that Christ speaketh of it being compared with infidels worldlings which are not of the church in respect of whose huge multitude the true church of Christ is but a little flock but yet being considered in it selfe the number thereof is great euen like the starres of heauen and sands by the sea shore which cannot be measured nor told And thus much for the number of the Church In the next place is set downe the time in which this increase of Gods people should be not in the time present but in the time to come euen after the comming of Christ when by the preaching of the Gospell the Gentiles should be called and ioyned to the Church of the Iewes So that first the children of Israel who were the children of Abraham according to the flesh onely must be cast off before his children according to the spirit should be receiued into the couenant first the naturall branches of the Oliue must be broken off because they were vnfruitfull and then the wilde branches must be grafted in and therefore their reiection should be so farre from bringing Gods Church to ruine that God after their casting off would exceedingly multiply and inlarge it And thus haue I shewed the meaning of the first point The Do ∣ ctrines The doctrines which from hence arise are these First we may learne what is the disposition and behauiour of hypocrites The disposition of hypocrites to boast themselues in outward titles who boast themselues of their outward titles shewes and ceremonies whereas they are destitute of al correspondency in substance sincerity and truth and together how we may beate downe their pride and answer their vaine brags The Israelites resting in the outward titles of the posteritie of Abraham the Church and people of God and in performing some externall worship consisting rather in ceremonies then in substance in vaine shewes and shadowes and not in spirit and truth were hereby so puffed vp in pride and lulled asleepe in such deepe security that they imagined God could not be true of his word vnlesse they were preserued and that there was no way but the Church must needes vtterly perish if they were ouerthrowne and reiected and therefore against all the threatnings of the true Prophets they opposed these titles and shadowes that they were the posterity of Abraham the Church of God his chosen people who were in the couenant and such as had the Temple Arke and Law amongst them and with these bucklers they fenced and bore off all threatnings of their ruine and destruction and kept them from wounding their consciences with vnfained sorrow for their sinnes and withall were moued hereby to condemne the Prophets to be liars who spake not frō the Lord but according to their own melancholie phantasies and discontented conceits To these our Prophet by a Prolepsis answereth that though they were the posteritie of Abraham and Iacob yet they were not true Israelites but degenerated Iizreelites such as had onely outward titles shewes ceremonies and external prerogatiues but that they were not the children of Abraham according to the spirit not in the couenant of grace which they had often broken not the true Church and people of God seeing they had forsaken him and in stead of his true worship which ought to be performed in spirit and truth they offered vnto him a false worship according to
this serueth to confute the dotage of the Brownists who imagine that there is no true Church but themselues and such as are reformed according to their owne phantasies an example whereof is not to be found in all Christendome as may appeare by their owne practise who haue refused to ioyne with those Churches which are most reformed For if in the time of the Gospell the Church of Christ must be multiplied like the sands in number then certainely it cannot be restrained to their conuenticles scarsely deseruing the name of a congregation Lastly here we may obserue the certaintie of the calling The certentie of the calling of the Gentiles of the Gentiles for the Israel of God must bee multiplied like vnto the starres and sands in number but this cannot bee vnderstood of the sonnes of Abraham according to the flesh whose number since the comming of Christ is not multiplied but exceedingly diminished and concerning them God saith that though the children of Israel were as the sands of the sea yet shall but a remnant be saued Isai 10. 21. Esay 10. 21. Rom. 9. 27. Rom. 9. 27. and therefore it must needs be vnderstood of the whole Church of God both Iewes and Gentiles gathered together by the preaching of the Gospell The like testimonies we haue concerning the calling of the Gentiles Psa 2. 8. Psalm 2. 8. where God the Father promiseth to his sonne that he would giue him the heathen for his inheritance and Esa 2. 2. it is said Esa 2. 2. 65. that all nations shall flow vnto the house of God So Esa 65. 1. 1. Amos 9. 11. 12. Ioh. 10. 16. The calling of the Gentiles ministers matter of ioy and thankfulnesse Amos 9. 11. 12. Ioh. 10. 16. The consideration whereof as it ministreth vnto vs all sound matter of consolation in that the wall of separation is broken downe so that the mercies of God haue as free a course vnto vs as euer they had to the Iewes so it should fill our hearts with true thankfulnes and our mouthes with praises and thanksgiuing to God who hath now effectually called vs and reconciled vs vnto himselfe which were not only strangers but also enemies vnworthie of his least fauour nay worthie of his eternal wrath and displeasure seeing we went forward in our sins in the blindnes of our minds and hardnes of our harts not so much as desiring grace reconciliation And so much concerning the multitude of Gods Church In the second place is set downe the dignitie thereof And in the place where it was said vnto them Ye are not my people it shall be said vnto them Ye are the sons of the liuing God Where Exposition first is set downe the amplitude of the place which should receiue this inestimable priuiledge Secondly the parties or persons who are exalted to this high dignitie Thirdly the meanes or instrument whereby it should be conferred Lastly the dignitie and prerogatiue it selfe The amplitude of place is described in these words And in that place where it was said vnto them ye are not my people Others reade it thus Et pro eo quod dicebatur c. and for that or in stead of that c. vnderstanding it onely of the change of speech and not of amplitude of place as Pagnine and Tremellius But for as much as the other translation agreeth with the originall with antiquitie with their owne translation of the like phrase Leuit. 4. 24. Ier. 22. 12. and seeing also the Apostle Paul inspired with the same spirit retaineth Leuit. 4. 24. Ier. 22. 12. the same Rom. 9. 26. therefore I rather imbrace it then the other The meaning of this phrase is this that God Rom. 9. 26. would gather vnto himselfe a Church not out of Canaan only but out of al places and from amongst al nations which were not called in times past the people of God or which were called Not my people Now in all places and nations of the world it might be said of them before the comming of Christ that they were not Gods people sauing in Iudea onely and therefore God here promiseth that his Church and the world should haue the same limits and that he would gather it out of all nations which in times past had not been his people The truth of which exposition may appeare by the manner of speech here vsed for it is not in the originall as in our translations in the place where it was said but in the place where it shall be said not restraining it to the land of Canaan where they now were but extending it to all the nations amongst whom the Israelites were afterwards scattered when and not before they were excluded from the name and priuiledge of Gods people The second thing to be considered is the parties who are exalted vnto this high dignity namely they to whom it was That we are called the people of God three waies Rom. 11. 2. said ye are not my people Now we may be said to be or not to the people of God three waies first in respect of his eternall decree of predestination so Rom. 11. 2. God hath not cast away his people whom he knew before Secondly in respect of admission into the couenant of workes in which respects the Israelites were called peculiarly the people of God Deut. 7. 6. 14. 2 26. 18. Exod. 19. 5 6. Thirdly in respect of our Deut. 7. 6. 14. 2. 26 18. Exod. 19. 5 6. Hos 2. 1. T it 2. 14. admission into the couenant of grace so Hos 2. 1. Tit. 2. 14. In the first sense we are not to vnderdand this place for those that are reiected in Gods eternall councell from being his people shall neuer be called his sonnes seeing his decree is vnchangeable Neither are we to vnderstand it of the inward admission into the couenant of grace for this couenant can neuer be broken betweene God and his people because it is so written in their hearts by his holy spirit that they cannot depart from it and those whose sinnes God forgiueth he will neuer remember as appeareth Ier. 31. 32 33 34. But it is to be vnderstood of the couenant of workes in Ier. 31. 32 33. which respect both Iewes and Gentiles were said not to be Gods people The Iewes because breaking the couenant they were reiected from being Gods people as appeareth in the 9. verse The Gentiles because they were neuer admitted into it Whereby it appeareth who they are that are exalted to be the sonnes of the liuing God namely both Iewes and Gentiles seeing of both it was said that they were not Gods people of the Israelites because they were reiected of the Gentiles because they were not admitted And thus the Apostle Paul expoundeth it Rom. 9. 23 24 25 26. But howsoeuer this is spoken of both Iewes and Gentiles Rom. 9. 23. 24. that they should be called the soones of the liuing God yet not
the Prophets to their seueral peoples to whom they were sent And this duty is to be performed of all faithfull Ministers for they are Gods stewards and therefore they are not to suffer euery one to rush into the storehouse of Gods word and to take what pleaseth them but they must giue euery man his owne portion in season as it is Luke 12. 42. Luke 12. 42. They are the Churches Surgeons to cure their spirituall wounds and sores of sinne and therefore they must not onely make good plaisters but also they must apply them to their sores and wounds for otherwise many are so senselesse that they feele no paine and therefore desire no helpe many so wayward and impatient that they will rather let their spirituall wounds putrifie through securitie and presumption then abide the cure fearing the plaister more then the wound Secondly wee may obserue that the idolatry and other grieuous sinnes of the whole Church especially of the gouernours God punisheth the sins of gouernours in the people both ecclesiasticall and ciuill being not repented of do moue the Lord not onely to punish the whole body but also the particular members that is subiects and inferiours if not with spirituall as when they are not partakers with them in their sinnes yet at least with temporall punishments because being one body the sinne of superiours is not onely punished when the punishment is inflicted on themselues but also vpon the inferiours as being parts of them and members of the whole body But besides corporall afflictions they make them also obnoxious vnto Gods wrath and eternall punishments when as by their false doctrine authoritie and euill example they mooue and allure them to imbrace their idolatrie and other sinnes An example wherof we haue in the papacie where because the whole Church is idolatrous especially their Magistrates and Cleargie therefore priuate men being by their false doctrine authoritie and example nuzled and instructed in idolatrie are together with them diuorced from God and ouerwhelmed in the common destruction So that the first and more remote cause of this their punishment is in the whole Church and gouernours thereof the next and immediate cause is the idolatrie of euery particular man which himselfe committed being seduced by the false doctrine and euill example of their adulterous mother The consideration whereof should make superiours most carefull to acquaint themselues with Gods truth and to imbrace and professe his true religion to forsake and detest all manner of false worship and idolatrie and to auoid all other grieuous and open sinnes or if they haue fallen into them speedily to repent of them seeing hereby they do not only draw vpon themselues the heauiest measure of punishment for the mighty shal be mightily tormented but also by their sins not repented of do make their VVisd 6 7. subiects and inferiours which they should loue as their children and parts of their owne bodie guiltie of their sinnes and obnoxious to their punishments 2. Sam. 24. 17. 2. Sam 24. 17. That it is not sufficient to conforme our religion to the religion of superiours Thirdly subiects inferiors priuate men may here learne that in respect of their religion it is not sufficient to conforme themselues to the religion of their gouernours nor in respect of their faith to beleeue as the Church beleeueth nor in respect of their manners to liue according to the example of their superiours but euery one ought to informe himselfe of Gods true religion and to be assured out of Gods word that he worshippeth the true God after his reuealed will and to leade his life not according to the example of others but according to Gods precepts with which he is throughly to be acquainted for it will not excuse vs to say that we haue bin seduced by false teachers mislead by ill gouernours allured by the wicked example of superiours seeing euery man is to liue by their owne faith to bee directed by his owne knowledge and to be approoued or condemned by his owne life and actions And therfore the only priuiledge which he shall haue by the false religion idolatrie and wicked examples of his superiors is that hauing sinned with them for company they shall haue their company also in suffering punishment Lastly we may here obserue that the Lord will not reiect That former idolatrie repented of doth not cause God to reiect vs. vs because we haue bin the children of an adulterous mother in time past so that we hate and forsake her fornications and leauing her as an adulterous harlot do cleaue vnto our heauenly father for it is not said here that the Lord would exclude them from his mercie because they had been but also presently were the children of fornications that is not onelie borne of an adulterous harlot but also approouing and following her spirituall whoredomes The consideration whereof serueth for the comfort of those who hauing been borne and brought vp in poperie and idolatrie are conuerted vnto the truth for howsoeuer if they had continued with thir mother the great whore of Babylon and committed Apoc. 18. 4. with her spirituall whoredome they should haue been forsaken and so perished together with her yet being now come out from Babylon they shall not be partakers with her in her sinnes and punishments but being regenerate and borne anew vnto their heauenly father by the immortall seede of his word and Gospell they shall be exempted from her plagues admitted as legitimate and made capable of that heauenly inheritance which God rescrueth in store for all his children ANd so much concerning the diuorce between the Lord and the Church of Israel In the next place is the cause thereof expressed to wit the sinne of the people especiallie their idolatrie and vnthankfulnnsse and afterwards the punishments due vnto their sinnes are threatned The first is contained in these words Vers 5. For their mother hath Vers 5 plaied the harlot she that conceiued them hath done shamefully for she said I will goe after my louers that giue me my bread and my water my wooll and my flaxe mine oyle and my drinke In which words are contained first their idolatrie and spirituall Exposition whoredomes and secondly their ingratitude Their idolatrie is first plainely expressed and afterwards aggrauated It is expressed in these words For their mother hath plaied the harlot Where still he continueth the allegorie of marriage adulterie and diuorce shewing and proouing that there was iust cause why the mother was diuorced and the children reiected because the mother had plaied the harlot and so her children were an adulterous issue Neither had she only before or after committed whoredome but euen in the generation of these her children shee had conceiued them of the seede of fornication for otherwise howsoeuer shee was a harlot yet her children should haue been legitimate and therefore vnlawfully disinherited but they were not onelie borne of an harlot but also in
to haue any partners of his praises which are due to himself and therefore hee will haue all or none for well the Lord knoweth that they who serue praise him to the halues wil in the end neither serue nor praise him at all Wherby it may appeare that the seruice of the Church of Rome which they performe vnto God is no better then abominable idolatrie and their praises odious in his sight as sauouring of grosse ingratitude for though they serue God indeed yet not in spirit and truth but in their Idols though they acknowledge and praise God as the author of his gifts yet not him alone for they ioyne with him the virgin Marie and innumerable Saints many whereof are of their owne making as pettie gods and patrones vnto whom they yeeld a chiefe part of their thankes and praise though they acknowledge God to haue giuen vnto them the benefits which they enioy yet not of his meere mercie and grace but for their owne merits and through the intercession of Saints But the Lord esteemeth these halfe praises to be dishonors and this partie and shared thankfulnes to bee no better then grosse ingratitude 2. King 17. 32. 33. 41. 2. King 17. 32. 33. The excessiue cost which idolaters do bestow vpon their idols Fiftly we may obserue what excessiue cost idolaters are readie to bestow vpon their idols and images for though they highly esteeme their gold siluer and iewels yet doe they willingly bestow them vpon Baal that is for the making and adorning of their idols and for the furthering of their superstitions though they will hardly part with the least trifle in obedience to Gods Commandement to the aduancement of his glorie and furthering of his pure worship and seruice yet they thinke their whole substance little enough to be bestowed vpon their owne wil-worship for the maintenance of their idolatrie An example whereof we haue in this place and in the Israelites Exod. 32. 3. Ezech. 16. 16. to 21. And in the Papists who care not what they Exod. 32. 3. Ezech. 16. 16. 21. bestow vpon the making and adorning of their images in maintaining their Clergie the Priests of Baal in building Monasteries and Nunneries in Copes vestiments oblations in procuring pardons and such like their superstitions The which their bountie in their wil-worship and idolatrie should make vs ashamed of our base niggardlinesse in furthering setting forth and maintaining Gods pure worship and seruice which is enioyned in his word for what a reproach is this to our Christian profession that they should so much exceed in their blind zeale and forwardnes vnto idolatrie and wee bee so cold in Gods true religion that they should bestow such excessiue cost in building Churches in honor of their Saints and we be so backward in repairing of God house that they should so liberally maintaine such swarmes of locusts and innumerable numbers of the Priests of Baal and we suffer Gods true Prophets which in comparison are but few in number to liue in want that idolaters should endow the Church with goods and lands and professors of Gods true religion should rob and spoile it of necessarie maintenance Surely their fruitfull ignorance shall condemne our barren knowledge their superstitious deuotion our coldnesse and slackenesse their liberalitie in euil our niggardlines in that which is good and their great loue vnto their idols and idolatrie shall rise in iudgement against our little loue to God and his truth Lastly we may obserue that it is a grieuous sinne to abuse That it is a great sinne to abuse Gods gifts to his dishonor the gifts which wee haue receiued from God to other or contrarie ends then those for which the Lord hath giuen them for this is heere condemned in the Israelites in that they bestowed their gold and siluer vpon their idols which they should haue imployed to the glorie of God and good of his Church Thus the Papists offend who bestow their wealth vpon their Images Copes Monasteries Thus carnall Gospellers offend who spend their riches vpon gorgeous attire vnfitting their calling vpon excessiue cheere and vaine pleasures which they haue receiued from God to this end that out of their superfluitie they should releeue the penury of their poore brethren Thus do they offend who vse their tongue to the blaspheming of Gods name which is giuen them to glorifie him And thus doe they offend who abuse their wits and learning for the nourishing of contentions and the maintenance and vpholding of iniurie oppression and iniustice which were giuen them to make peace right wrongs and further iustice as it is the vsuall fault of the Lawyers of our times c. All which being not only vnprofitable seruants in not vsing the Lords talents but also wicked and malicious enemies who abuse them to his dishonour shall if they perseuere in this sinne without repentance haue their portion in the lake which burneth with fire and brimstone ANd thus much concerning the sin of the people of Israel In the next place hee setteth downe their punishments for whereas he had vers 6. in generall threatned that he would hedge her in with afflictions now he proceedeth to specifie the particular kinds thereof First that he would depriue her of al those necessary benefits which appertained to the preseruation of their life vers 9. Secondly that hee would discouer her shame in the sight of her louers and expose her to reproch and contempt vers 10. Thirdly that he would cause to cease all her solemne festiuals and take away all cause of mirth and reioycing vers 11. Lastly that hee would destroy all her pleasant gardens and fruitfull vineyards and turne them into a vast wildernesse vers 12. After which comminations he repeateth againe their sins which were the causes of the punishments namely their vnthankfulnes in the latter part of the 12. verse and their idolatrie vers 13. and so hee concludeth the first part of this Chapter But let vs come to the particulars Vers 9. Therefore I wil Vers 9 returne and take away my corne in the time thereof and my wine in the season thereof and will recouer my wooll and my flaxe lent to couer her shame In which words hee threatneth that because The exposition the Israelites would not acknowledge the Lord to be the author and bestower of those manifold benefits which they enioyed but vngratefully ascribed the praise of them to their idols therefore he would strip them of all his blessings to the end that they who could not learne in the time of their plentie that the Lord had bestowed vpon them these his gifts might at least learne this lesson by the want of them I will returne and take away c. Some resolue these words thus I will receiue or resume my corne because the former verbe in the Hebrew phrase hath in it sometimes the nature of an aduerbe So Genes 26. 18. Isaak returning digged the Gen. 26. 18.
thankfulnesse of the faithfull Yea in truth so much our ioy and thankfulnesse should exceed theirs as the greatnes of the benefit of our spirituall deliuerance out of the miserable captiuitie of sin and Satan exceedeth the deliuerance of the Israelites out of the bondage of Egypt We must then reioyce and be as thankfull as those ought to bee who haue passed from death to life from the greatest miserie to the highest happines and are exalted from being the firebrands of hell to be the sonnes of God and heires of heauen ANd so much cōcerning the second benefit In the third place the Lord promiseth that he will giue grace to his Church and people that they shall embrace his pure worship and seruice and abolish all idolatrie and superstition in these words Vers 16. And at that day saith the Lord you Vers 16. 17. shall call me Ishi and shall call me no more Baali Vers 17. For I will take away the names of Baali out of her mouth and they shall no more be remembred by their names In which words the Lord The exposition promiseth two things first that hee will restore his sincere worship secondly that he will roote out all idolatrie The former in these words And at that day saith the Lord shall you call me Ishi Where is set downe first the time when the Church should performe this dutie and secondly the dutie it selfe The time in these words And at that day that is when the Lord hath effectually called her spoken comfortablie vnto her and multiplied his benefits vpon her then should she in loue and thankfulnes shew her selfe zealous in offering vnto God his pure worship and in abolishing all reliques of idolatrie The dutie which the Lord promiseth she shall performe is that she shall call him Ishi that is my husband where the Lord alludeth to the couenant which is made betweene him and his Church wherein the Lord promiseth that she shall be his spouse and she promiseth that she will acknowledge the Lord alone to be her husband and performe all duties of a wife vnto him As though he should say Howsoeuer in former times thou hast run after thy louers yet when I haue called and conuerted thee thou shalt remember the couenant of mariage betweene vs made and so forsaking thy idols thou shalt acknowledge and professe that I alone am thy husband Now whereas he saith that she shall call him Ishi we are first hereby to vnderstand that the Church mindfull of her couenant shall embrace him as her only husband not verbally alone or with an idle shew but in deed and truth behauing her selfe towards him as it becommeth the Lords spouse that is first in generall she shall worship and serue him purely and sincerely according to his will more specially that she shall obserue coniugall fidelitie loue him aboue all depend vpon him alone with a true affiance for all blessings and call vpon his name the which dutie is implied in the text for it is not said she shall call me husband but Ishi O my husband namely inuocating his name by prayer Secondly he sheweth here that the Church shall not only internally worship the Lord as her only husband in Spirit and truth but also that she shall outwardly make profession hereof which is implied in that he saith shee shall call him husband and not onely acknowledge him so to bee in her heart and mind And this is the first dutie which the Lord promiseth that the Church shall performe The other is that as she should be carefull to aduance his pure worship so she should shew the like zeale in abolishing all reliques of idolatrie signified in these words And thou shalt call me no more Baali or O my Baal that is As I would not haue thee to ioine idols with me in my worship so I would not haue thee to worship and call vpon me in an idol or after an idolatrous maner but in spirit and truth purely sincerely Where the Lord sheweth first that the Church shall not only worship him but also that she should worship him alone and renounce all her idols and false gods Secondly that she shall not worship him after an idolatrous manner in images and idols as it was the manner of the Israelites who worshipped God in the idoll Baal as appeareth in this place but shall come vnto him immediatly and not by a substitute or inferiour patron and call vpon him who is a Spirit spiritually and not in an image But the image of Baal being abolished why would not the Lord be called vpon by the name of Baal seeing it signifieth a god lord or patron and sometime also a husband as well as Ish I answere the Lord would be called Ish rather then Baal first because Baal being a name of empire and dominion brought with it some seruile feare the other name Ish signifying properly a husband offereth nothing to our consideration but loue fidelitie grace and protection and therefore the Lord refuseth the former name in the time of the Gospell as being too austere sauouring only of authoritie and Lordship and will be called by the amiable name of Ish or husband to shew that he hath renewed his couenant is reconciled to his Church and is now become most louing and gratious vnto her The second cause which I take to be the more principall is that he might hereby shew his detestation of idolatrie in that hee would not endure to bee called by the name of an idoll though otherwise good in it owne signification And this his detestation he further sheweth when as he saith that they should bee so farre from worshipping idols or him in them that they should not so much as name them Vers 17. For I will take away the names of Baali out of her mouth c. Vers 17. Where is set downe who it is that thus purgeth the Church from all the relikes of idolatrie namely the Lord himselfe I will take away Secondly the manner or degree how it must be purged to wit from all the relikes of idolatrie and superstition so that it shall not be lawfull for the people of God so much as to name an idoll vnlesse it bee as they name the diuell with hatred and detestation The like places vnto this we haue Exod. 23. 13. Ye shall make no mention of the name of Exod. 23. 13. Deut. 12. 2. 3. other gods neither shall it be heard out of thy mouth Deut. 12. 3. Ye shall vtterly destroy all the places wherein the nations which ye shall possesse serued their gods vpon the high mountaines c. 3. Ye shall hew downe the grauen images of their gods and abolish their names out of that place An example whereof wee haue in Dauid Psal 16. 4. 5. Their offerings of blood will I not offer nor make mention of their names with my lips Psal 16. 4. 5. Thirdly hee expresseth the end why hee would not haue them so much
greatnesse and in respect of our owne base vilenesse and vnworthinesse Lastly the wiues ignorance of her husbands perfections 6. The Lord marrieth his Church in knowledge whereby shee neither knoweth nor acknowledgeth his excellencies and good parts and whereby as she is often ready to vnderualue his worthinesse so also with an ouerweening conceit to ouerprize the gifts and qualities of strangers is a notable meanes to alienate her mind from her husband as being vnworthie of her loue and to moue her to affect others so the ignorance of the spouse the Church of Gods excellencie mercie goodnes and all perfections is a chiefe cause that moueth her to leaue the Lord and to follow her louers for if she did but know the Lord she should need no other arguments to rauish her heart with his loue nor any further inducement to moue her to forsake all others and to embrace him alone with constant affection And therefore the Lord in the last place promiseth that he will eternize the mariage betweene him and his Church by illuminating her mind with a true knowledge of him whereupon it must necessarily follow that shee will preferre him aboue all idols and false gods seeing she clearely perceiueth that he infinitly excelleth them all in goodnesse perfection and all true worthinesse The like promise we haue Esay 54. 13. And all thy children shall be taught of the Lord Ier. 31. 34. And they shal teach Esay 54. 13. Jer. 31. 34. no more euery man his neighbour and euery man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. So Ioel. 2. 28. 29. which was accomplished Act. 2. 17. Joel 2. 28. Act 2. 17. Now this knowledge of which he here speaketh is not so much what Christ is in himselfe namely most infinite most mightie most wise c. but especially what he is vnto vs to wit a carefull head and a most louing husband who hath not only created vs but also redeemed vs with his precious blood shead and hereby obtained for vs the pardon of our sinnes reconciliation sanctification and eternall saluation who giueth vnto vs also all benefits spirituall and temporal and protecteth vs frō all dangers With which sauing knowledge whosoeuer are indued it is impossible they should forsake Christ their husband or preferre a strange loue before the loue of him who hath so dearely loued them And thus haue I shewed the meaning of the words and The Do ∣ ctrines the chiefe points contained in them In the next place wee are to consider of those doctrines which arise out of them both for our instruction and consolation And first out of Gods couenant is grounded vpon his vndeserued grace goodnesse this contract of mariage wee may obserue that the couenant of grace betweene God and his Church is grounded vpon Gods free mercie and vndeserued goodnesse without any condition of our owne workes and worthinesse Neither is it here said that hee would marrie the Church if she were iust holy faithfull and worthie his loue but hee absolutely promiseth without all conditions that hee will marrie her and being married will endow her with righteousnesse iudgement pardon of her sinnes faithfulnesse so that these are not the causes mouing the Lord to espouse the Church but because in his free loue he hath married her therefore hee will prosecute her with his loue and bestow all these graces and benefits vpon her But this most cleerely appeareth whereas hee saith hee will marrie her in benignitie and mercie for benignitie presupposeth the Churches want and pouertie and mercie presupposeth her miserie neither if she were rich in her selfe should she neede the Lords beneficence nor if she were in happie estate should she neede mercie and compassion Secondly wee may obserue that the Lord alone is the author of this spirituall mariage for when wee neither seeke nor desire it hee wooes vs and also inclines vs to grant his suite And therefore let the Lord haue the whole glorie of his owne worke and let not vs rob him of any part thereof by ascribing it to our owne free will merits or worthinesse Thirdly we here leanre what is the great dignitie and excellencie The dignitie of the faithfull of the Church and of euery faithfull man for howsoeuer they are basely esteemed of in the world and accounted the very ofscouring of al things yet in truth there is none equall with them in honour and worthinesse seeing it hath pleased the Lord of Lords and King of Kings to espouse them vnto himselfe When Saul offered Dauid his daughter in mariage hee thought it such an high degree of honour as he was altogether vnworthie of so that in sight of his owne meannesse he crieth out What am I and what is my life or the 1. Sam. 18. 18. familie of my father in Israel that I should be sonne in law to the King how much more then may we filled with rauishing wonder exclaime what are we dust and ashes miserable and wretched men that wee should be aduanced to this royall dignitie as to be the spouse of the glorious King of heauen and earth The vse which we are to make hereof is that if we are not We must desire the spirituall honour of the faithful as yet inuested with this honour we labour to attaine vnto it for if we doe as it is the nature of all men desire honour and preferment why doe wee follow a shadow and neglect the substance why doe we like children runne after the bubble of vaine and momentanie glorie and in the meane time neuer seeke after that superexcellent and eternall glorie of being espoused vnto God especially considering that worldly honour is vncertaine both in getting and in the keeping and seeing if wee labour after this honour of being married vnto God wee shall most surely attaine vnto it for the Lord himselfe publisheth and offereth this contract and there can no impediment hinder it vnlesse we our selues forbid the banes And secondly those that are aduanced alreadie vnto this height of honour must neuer forget to be truly thankfull vnto him who is the author of their aduancement when they deserued by their sinner ignominie and disgrace Fourthly wee may heere learne that the poorest faithfull The poorest faithfull man richer then the wealthiest worldling man is in better estate and possessed of more rich treasures then the wealthiest Mammonist in the world for they haue Christ himselfe and all his benefits they are true owners of the treasures of his righteousnesse and obedience yea and by vertue of this spirituall mariage they haue right and interest not only to all the temporall benefits of this life but they also haue the ioynter of Gods kingdome assured vnto them Fiftly being espoused to God let vs euer remembring this We ought to behaue our selues as it becommeth the spouse of Christ honourable aduancement
greater punishments The first sinne whereof he accuseth them is that there Truth greatly faileth amongst men was no truth in the land in which respect if vvee examine the state of men in these dayes wee shall finde that there is but too great similitude betweene vs and them For may we not in our times and in our land take vp the complaint of the Prophet that there is no truth may we not justly say of these times as the Prophet Esay of his namely that truth is fallen in the streete and that it so faileth that he who refraineth from euill maketh himselfe a pray Esa 59. 14. 15. For that we Esay 59. 14. 15 may come to particulars where are those simple hearted Nathaniels in whom ther is no guile how smal is the number Simplicitie of heart esteemed folly Psal 15. 2. of those faithfull men who speake the truth from their harts where almost shall a man finde that integritie simplicitie and vprightnesse of heart which is in so many places of the Scriptures commended vnto vs both by precept and by example Nay rather is not this simplicitie so much hated that euen the name it selfe is had in reproch for a simple man and a foole are commonly vsed in the same signification and contrariwse he is reputed most wise who is most deceitfull double hearted and voide of truth Is not euery where the serpentine subtilty in great request in the meane while the simplicitie of the Doue not onely contemned but also derided as if it were sottish folly is it not a chiefe point of pollicy in our dayes to pretend one thing and intend another to dissemble hatred with lying lips and Iudas-like to betray vnder coulour of kissing and imbracing by all which it clearly appeareth that there is no truth that is no simplicitie nor sinceritie in the hearts of men But as truth is banished from the hart and reines so also Truth of speech much decayed from the tongue and speach for as men are double hearted so also they are double tongued and well may wee in our times complaine with Dauid Psal 12. 1. 2. The faithfull are Psal 12. 1. 2 failed from among the children of men They speake deceitfully euery one with his neighbour flattering with their lips and speake with a double heart The wise man perswadeth vs that we be ready to buy the truth and not to sell it at any rate Prou. 23. 23 Prou. 23. 23. But now truth is so basely esteemed that it is not thought worth the purchasing and contrariwise all sorts of men are willing to sel it at the lowest prises as though it were nothing worth Some part with it for nothing speaking vntruely vppon no cause but meerely their owne vanitie some sell it for the least penny of profit or the lightest dram of vaine pleasure Haue they committed any fault presently truth is sould to buy a couer of a false excuse wherewith they may hide it from those whom they are more loath to displease then God himselfe Doe they hunt after the fauour of great parsonages then truth must needes be sould through base flattery to purchase it Would they spightfully reuenge them selues vpon their neighbour and yet he shall neuer know who hurt him they part with truth through backbiting and slandering for which if at any time they are called in question they make vntruth their best salue to cure that wound which they haue made with their lying tongues In a word the least cause is thought sufficient to make men part with truth through false speaking and though it ought â—o bee vnto vs most precious yet almost euery one is willing to forgoe it at any rate Lastly as there is no place left for truth in mens hearts No truth to be found in mens actions and tongues so neither can it easily bee found in their actions and behauiour for as this age is double hearted and double tongued so also it is full of double dealing and as the Prophet speaketh Iustice standeth a farre off Esay 59. 14. For in this faithlesse age there is no respect of keeping promise Esay 59. 14. though it hath beene backed with many protestations when as it may bee broken with some small aduantage neither is there any cable so strong which can bind men to obserue couenants concluded when their fidelitie is attended with the least losse or inconuenience In ancient times when men esteemed their credit more then wealth their word was sufficient in any contract but when truth beganne to faile the law prouided for better securitie that couenants should bee expressed and recorded in writing and iniustice yet preuailing seales vnto these writings were annexed But in this truthles age all this is little worth vnlesse men be bound in a double forfeyture of wealth from forfeyting of their honesty and credit yea so boundlesse is mens falshood in these times that bonds are not sufficient to bind men to iust and honest dealing vnlesse they be also chained in statutes and recognisances The like want of truth may be obserued in all states and in all dealings betweene man and man wherein truth is not Want of truth obserued amongst all sorts of men bought as being precious according to the wisemans counsayle but sould at vile prises It is sould by states men for treacherous pollicies of Magistrates for rewards friendship or respect of persons of Lawyers for fees it is commonly sould of shop-keepers that by the sale of truth they may make their wares more saleable of Artificers who supply all defects eyther of their labour or bad stuffe by vntruth and falshood And as this is the state of Court and Citie so also of the Country where a man shall finde that the simplest haue wit enough to betray the truth and the poorer that the people bee the more ready are they to sell truth at the basest rate And I would to God this want of truth were wanting in the Chruch and that in the banishment of truth out of the common wealth yet the Church might be a sanctuary and place of refuge where it might retire it selfe and besafe guarded from violence but alas in these dayes it is farre otherwise for many in stead of Gods truth preach their owne fantasies froathy conceits of wit raking in the puddle of Popists postils that they may stuffe their Sermons with such dotages of wit as better beseeme the Stage then the Pulpit leauing in the meane time the pure fountaine of Gods word as though these waters of life were not worth the drawing and loathing to bring any sound exposition of their Text because they imagine such vulgar simplicitie to be a great disparagement to the acutenes of their wit and therfore they choose rather to wrest and wring the scriptures vnto such senses as shall serue to be fit foundations whereupon they may ground their idle quirkes and wittie fooleries then to deliuer any sound interpretation whereout
a great sinne in the The greatnes of their sinne who hauing knowledge do not teach the people Minister to vndertake this calling when through ignorance he is vnable to teach the people the like may be sayde of those who hauing knowledge and learning doe not instruct the people eyther through idlenes carelesnes couetousnes ambition or want of a good conscience For howsoeuer they haue neuer so great a measure of knowledge yet if we speake of such knowledge as is required to the office and function of a Minister they haue only so much as they make vse of in Idle Ministers as bad as ignorant Ministers their Ministerie and therefore if they vse little or none at all they haue little or none of that knowledge which is required of them The Lord requireth not only that the Priests head but also his lips should preserue knowledge and that the people from his mouth should seeke instruction Mal. 2. 7. Mal. 2. 7. Not onely that they haue the profound knowledge of the learned but that they haue the tongue of the learned to minister Esa 50. 4. a word in time to him that is weary as it is Esay 50. 4. Not onely that they haue the tallent but also that they vse the tallent Not onely that they haue store of prouision but also that they doe distribute it to the relieuing of Gods people which duety if they neglect they are no better then ignorant Ministers nay they are worse if wee respect their owne mindes and full as bad if wee respect the peoples benefit They are worse in themselues for they are more to bee condemned who can instruct them and will not then they that would and cannot for they are like vnto rich but hard-harted cornemorants who hauing their barnes and garners full of corne let the people famish for want of food or at least like Monopolists hauing ingrosed these spirituall commodities they will not vtter them but at excessiue rates eyther when they are largely feed or hope thereby to attaine vnto great credit or preferment Where as the other let the people perish for want of prouision and furnish not the market because their ware-houses are empty The ignorant Ministers are in themselues dark and cannot giue light the idle learned Ministers haue light indeede but whereas they should set it in the Candlestick of the Church they hide it in their studyes as vnder a bushell and will not lighten others they are like blinde eyes which cannot guide the people in the pathes of Gods truth these eyes which wilfully winck and will not giue direction and who so blinde as they who will not see they are dumbe and cannot speake these sullenly silent and will not speake they cannot deliuer Gods ambassage because they want wit these will not deliuer it and will not because they will not they starue their children which they haue taken vpon them to nurse because they haue drye breasts these haue milke inough but herein more cruell then the sauage Dragons they will not take paines to draw them out Lamen 4. 3. They are ignorant shepheards Lamen 4. 3. and cannot feede Christs flocke these are idle shepheards who will not indure the labour or couetous shepheards who taking vpon them the charge of diuers flocks in diuers places whilest they are with the one of necessitie suffer the other to starue or to be deuoured of the wolfe or at the best commit them to the keeping of hirelings in whom they cannot expect that care and conscience which they want themselues seeing they are the principall these but deputies they bound to painfulnesse with the strong cable of their charge these with the weake thread of some small stipend Or if gaine be the inducement to both to take the care and pains then it is not likely that the hireling will be moued to take this care and paines for ten or twenty pounds seeing themselues haue a hundred or two hundred pounds and yet neglect it Howsoeuer it is it is sure that these ingrossers of Benefices greatly offend whatsoeuer their deputie be for if insufficient they then betray their flock by committing them to one who cannot feede them if sufficient then they offend against him in takeing from him vnjustly the reward of his labours for he that feedeth the flocke is to haue the wooll to cloth him and the milke to feede him and not he who taketh no paines about them But as they are worse in themselues then ignorant Ministers so as bad to the people for it is all one to these hungrie soules whether their Ministers suffer them to starue eyther because they haue no prouision of foode or because hauing store they will not communicate it for their reliefe sauing that it is a greater torment to the minde to starue in the sight of meate or to perish with thirst in the sight of water and a greater griefe to perish helplesse in the presence of those vpon whom we relye for help when hauing power they want will to relieue vs then when hauing will they want power It is all one to the people whether their guides are blinde or alwayes wincke whether there bee no light at all or it bee hid from them vnder a bushell whether they heare not Gods ambassage because they cannot or because they will not deliuer it whether their nurses want milke themselues or will not suffer them to sucke it whether they haue ignorant shepheards that cannot feede them or idle shepheards that will not feede them whether they perish for want of knowledge because their Ministers cannot teach them or because hauing knowledge he will not teach them The vse of this doctrine serueth first to perswade all who Arguments to perswade Ministers to painfull diligence in their calling haue vndertaken the great worke of the Ministerie and haue receiued from God some sufficiencie of gifts for the discharge thereof that they doe with all diligence care and conscience labour to performe the duties which belong to this high calling which that they may the rather doe I will propound some arguments to this purpose of which some allure and perswade some force and constraine to the faithfull and painefull preaching of the Word The arguments First Gods commaundement which may perswade here vnto are first the commandement of God Matthew 28. 19. Goe and teach all nations c. Mat. 28. 19. teaching them to obserue all things whatsoeuer I haue commanded you Mark 16. 15. Goe yee into all the world and preach Mar. 16. 15. the gospell Act. 20. 28. Take heed therefore vnto your selues Act. 20 28. and to all the flocke whereof the holy Ghost hath made you ouerseers to feede the Church of God which he hath purchased with his owne blood 2 Tim. 4. 1. I charge thee therefore before God 2. Tim. 4. 1. 2. and before the Lord Iesus Christ which shall iudge the quicke and the dead at his appearing and
ceremonies as Idolatrous worship the Lord condemneth it as a great sin not onely when men serue him with a false and Idolatrous worship but also when the manner Ceremonies and circumstances are repugnant vnto his word So the Israelites are here accused and condemned not onely for their wil-worship and superstition in the seruice of God it selfe but also because they failed in respect of the place for whereas God had straightly charged them that they should publikely worship him by sacrifices and oblations in his Tabernacle and Temple onely they contrariwise erected Alters and offred sacrifices vpon the hils and mountaines So Nadab and Abihu were presently Leu. 10. consumed with fire which came out from God because they offred strange fire though they worshipped the true God and that in other respects with such seruice as hee required Thus Saul was rejected and Vzziah was smitten with 2 Chro. 26. 18. 19. the Leprosie because they vsurped the Priests office The reason whereof is this because the Lord is author of that commandement which concerneth the circumstance as well as of that which concerneth the substance and is no lesse disobeyed in the one then in the other Neyther doth the Lord so much respect the matter or object of the transgression where about it is made as the minde of the transgressour and the neglect or contempt of his commaundement For example in the sinne of our first parents he did not respect the eating of the Apple but their disobedience to his precept their pride infidelitie and rebellion Hee did not regard the gathering of sticks on the Sabbath day but the contemptuous breach of his commandement which he had published immediately before In a word all the ceremonies of the law were in themselues matters of no such necessitie but forasmuch as the Lord had commaunded ceremoniall duties as well as morall and exercised the Churches obedience in them both therefore it was a great sin to contemne the ceremonies and cerimoniall worship because the commaundement of God was transgressed herein as well as in the neglect of morall duties And this is that which Samuell told Saul when he laboured to extenuate his sinne that disobedience was as the sin of witchcraft and to transgresse Gods expresse commandement wilfully though in a smal matter was as Idolatry in his sight 1 Sam. 15. 23. 1. Sam. 15. 23 The vse hereof serueth to teach vs that we submit our selues to be ruled by the prescript rule of Gods word as in all our actions so especially in performing the duties of his worship and seruice neither declining vnto the right hand nor to the left for to doe more then he requireth is superstition and to doe lesse profanenesse As therefore it was a sinne in the old Law to offer sacrifice in any other place but in the temple because God had restayned his publike seruice to that place alone so it is a sin of superstition in the time of the Gospell to put more holinesse in one Chruch then in another seeing now Christ hath abrogated the ceremonies of the Law and made all places alike requiring this alone of vs that in euery place we lift vp pure hands and worship God in spirit and truth as it is Iohn 4. 23. 24. Iohn 4. 23. 24. And as they superstitiously sinne which put difference in places dedicated to Gods publike worship and seruice seeing in his word he hath taken such differences away so they likewise offend who confound publike priuate worship together with the places allotted to either of them because god in the scriptures hath distinguished them For example when God requireth publike worship on his sabbaths in the assemblies and congregation it is a sinne for any man to neglect this though he offer vnto God his priuate seruice at home by reading and praying So whereas God in his publike seruice requireth vnanimitie and vniformitie it is a sinne for any in the assemblie to distract himselfe from the rest and to make a rent in these holy exercises as to reade priuately when the Minister with the congregation prayeth publikely or to pray when he preacheth For if it be an absurd kinde of vnmanerlinesse to speake to our better whilst he speaketh vnto vs because such confusion hindreth both our hearing and vnderstanding or whilst he conferreth with vs about important affaires to turne from him talke with another then is it no lesse absurditie to speake vnto God in prayer whilst he speaketh vnto vs in the Ministerie of the Word or when hee dealeth with vs about businesses of no lesse moment then the saluation of our soules to turne from him and giue our selues to priuate reading Secondly we are taught hereby not to extenuate our sins The maine euill in sinne is the transgression of Gods commaundement by alleadging that the things wherein we offend are but trifles and matters of small moment for the maine euill in sin is the transgression of Gods commandement the euill disposition of the sinner Now Gods commandement is broken in small matters as well as in great and a man may shew more malice and wickednes in committing a sinne but light in it owne nature when as it is committed vpon knowledge against the conscience presumptuously contemptuously against Gods majestie then another who falleth into a grieuous sinne which is not aggrauated by these circumstances What smaller matter in it selfe then to eate an apple yet here in our first parents did grieuously sinne because they transgressed Gods expresse commandement and shewed grose infidelitie and pride in this action What lesse matter then to gather a few stickes vpon the sabbath day yet Num. 15. 32. because it was an action of contempt against Gods majesty who in his law had newly forbidden it it was a more haynous sinne in Gods sight then Dauids murther adultery because the one proceeded from malice of hart and profane despite of God the other from the frailtie and infirmitie of the flesh The second thing to be obserued is the spreading leprosie The spreading leprosie of idolatrie of idolatrie which if it once haue infected vs though it seeme but a small specke or spot at the first it will in short time ouer spread the whole bodie At the first through Ieroboams instigation the Israelits erected Idols but in two places of the land namely Dan and Bethell but as we see it so increased in a small time that idols were erected and worshipped almost in euery hill and mountaine and vnder euery greene tree as appeareth in this place The like example we haue in the papists at this day in former times they onely erected images in Churches to put them in mind of Christ and of the Saints but when they had thus farre transgressed Gods commandement by their will-worship they did not stay here but haue also giuen vnto them diuine worship haue multiplyed their idols and images in number farre aboue any heathens and pagans the
their calling to deliuer their embassage and seeing in resisting them they rebell against God himselfe neither is it possible that any should be obedient vnto God who maligne his messengers for his message sake And secondly when Gods iudgements are denounced out of his Word against them for their sinnes they are not to neglect them but to lay them to heart that therby they may be moued to vnfained repentance notwithstanding they see no appearance of danger or any likely meanes wherby such punishments may bee deriued vnto them seeing the Lord whose Word it is which we heare is able to effect it though to vs it seeme impossible ANd so much concerning the first part of this Chapter containing in it legall threatnings denounced against the people of Israel for their sinnes Now we are to speake of the second part containing in it Gods gratious promises of diuers excellent benefits which hee would bestow vpon his Church and people the true Israel of God in the time of the Gospell The first whereof is their effectuall calling and conuersion vnto God wherby they are freed out of the spirituall captiuitie of Satan chosen out of the world and made Gods Church and peculiar people The second is true consolation wrought in their hearts by the glad tidings of the Gospell made effectuall by the inward working of his holy Spirit Both which are contained Vers 14. in these words Vers 14 Therefore behold I will allure her and bring her into the wildernesse and speake friendly or confortablie vnto her Where the The exposition Lord sheweth that howsoeuer being prouoked vnto wrath by their sinnes he would execute vpon them all those punishments before threatned yet he would not retaine his anger for euer but in the end when he had laid vpon them such afflictions as were sufficient measuring their proportion by the rule of his fatherly loue and not according to the hainousnes of their sins he would turne all their chastisements to their good and gathering them into his Church multiplie his mercies vpon them But let vs come to the words themselues wherein we are to consider first the context and secondly the benefits promised the context in these words Therefore behold This may seeme a strange kind of consequence for in the former verse he had set downe their obstinacie in their grosse idolatrie and that they were so wholly deuoted to their Idols that they had quite forgotten the true God and now hee presently inferreth hereupon that therefore he would allure her and speake comfortablie vnto her But howsoeuer this may seeme but a bad inference if we regard their sinnes vpon the recitall whereof it should rather haue followed that therefore they should haue such punishments inflicted vpon them as their sinnes had deserued yet it hath good dependance if we respect Gods infinite mercie and his eternall purpose whereby he hath of his free grace and vndeserued goodnes ordained to call them who belong to his election out of their sinnes that being conuerted they may also bee saued As though he should haue said Seeing they follow their idols with delightfull obstinacie and haue altogether forgotten me and seeing their hearts are so blind and obdurate that all my punishments will not reclaime them and finally seeing it is not my purpose to giue them ouer to destruction and to suffer them to run headlong to condemnation therefore I will not let them go forward in their owne courses nor be ruled by their owne obstinate wils for then they would neuer returne vnto me but I wil work vpon their hard harts by my Word and Spirit alluring and perswading them to leaue their idols and false worship and to returne vnto me that they may worship me according to my reuealed will and submit themselues vnto me in all holy obedience And because this is a wonderfull mercie of God farre aboue all humane conceite and therfore not lightly and negligently to be passed ouer hence it is that the note of attention is added Therefore behold that we might more carefully obserue and obseruing praise and magnifie this vnspeakable goodnes of God who by our sinnes is moued rather to pitie then to punish vs. And so much for the context The first benefit here promised is their effectuall calling whereby working vpon their hearts with his Word and Spirit hee would allure and perswade them to forsake their idolatrie and to come out of the seruice of sin and Satan that they might become true members of his Church and liue in holy obedience vnto his will as his true subiects and seruants All which is contained in these words I wil allure her and bring her into the wildernesse where he alludeth to their first deliuerie out of the captiuitie and from the blind idolatrie of Egypt when as first he allured and perswaded them by his seruants Moses and Aaron to desire earnestly to come out of that bondage that they Exod. 4. 30. 31. might become his seruants and people and hauing so inclined their hearts hee brought them out with a strong arme and led them into the wildernesse where he made his couenant with them and afterwards brought them into the land of promise where he multiplied vpon them his manifold benefits as it followeth in the next verse So the Lord by his seruants and Ministers doth worke in the ignorant minds and stubborne hearts of those that belong to his election a desire to come out of the thraldome of the spirituall Pharaoh Satan and hauing thus inclined and allured them by his powerfull Spirit applying vnto them the benefits of Christs death and obedience hee deliuereth them out of this miserable bondage notwithstanding hee doth not presently bring them from Egypt to the heauenly Canaan but causeth thē to passe first thorow the wildernesse of this wicked world where howsoeuer hee prouideth for them and causeth their safetie by his almightie protection so that they are now in far better estate then whilest they liued in the spirituall captiuitie of sinne and Satan yet they are there afflicted with many miseries hunger thirst heate cold sicknesse and diseases with inward mutinies and sedition amongst themselues and with the outward malice and violence of the spirituall Cananites their worldly and wicked enemies with which hauing a while exercised and humbled them and withall wrought in their hearts an earnest desire to come into their heauenly countrey in the end he bringeth them into the spirituall and new Ierusalem The like allusion the Prophet Esay hath speaking of this spirituall deliuerance through Christ Esa 11. 15. 16. Esa 11. 15. 16. Whereas then hee saith I will allure her the meaning is that by his word and holy Spirit he will bring them to true repentance effectually perswading them to leaue the bondage of sinne and Satan and to adioyne themselues to his Church and familie and more specially that he will incline them and change their obstinate resolution in following their idols and make
them pliable to holy obedience that forsaking their false gods and idolatrous worship they may worship the only Iehouah in spirit and truth Where still hee continueth the allegorie of mariage as though hee would say Her louers that is her idols haue inticed her with many baits to commit spirituall whoredome with them but they shall no longer seduce and abuse her for I her louing husband offering vnto her innumerable benefits and eternall happinesse will allure and perswade her to forsake her louers and to returne vnto me And whereas hee saith that hee will bring her into the wildernesse the meaning is that they shall not passe presently out of their miserable seruitude of sinne and Satan into the heauenly Canaan but shal for a time make their abode in the wildernes of this world where they shall be tried with many calamities and afflictions wherewith being throughly humbled they shall enter into their heauenly countrie according to that Act. 14. 22. Wee must Act. 14. 22. thorow many afflictions enter into the kingdome of God Others translate these words thus I will allure her after I haue led her into the wildernesse as though the time were herein implied when the Lord would perswade and conuert his people namely after he had first brought them into the wildernesse of affliction and thereby throughly humbled them But howsoeuer this exposition may be thought not repugnant to any thing in the text yet I rather embrace the other as being more plaine and simple without the changing of any word from his owne signification and also because it more fitly answereth to the deliuerance of the people of Israel vnto which it is manifest he here alludeth and lastly because it well agreeth with the like place Ezech. 20. 34. 35. 37. where the same allusion is vsed Ezeth 20. 34. 35. And this is the first benefit The second is expressed in these words and I will speake friendly or comfortably vnto her The originall hath it thus and I will speake vnto her heart by which is signified that he would speak vnto her such pleasant and acceptable words as should replenish her hart with true ioy and comfort though they were in the middest of the wildernesse of affliction And thus this phrase is vsed Esa 40. Esa 40. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. Ioh. 11. 19. 1. Thess 2. 11. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. And so in the new Testament whereas it is in the Greeke they comforted any the Syriacke hath it they spoke with their hearts So Ioh. 11. 19. 1. Thess 2. 11. The meaning therefore is that as when hee had brought his people into the wildernesse he spake vnto them deliuering his law vnto which were annexed manifold promises of his great benefits by which the people for the present were somewhat comforted in the middest of the afflictions which they suffered in the wildernesse so hee would in the time of the Gospell after hee had deliuered his people out of the thraldome of sin and Satan speake comfortably vnto them whilest they were vexed and molested with manifold afflictions in the wildernesse of the world that so being filled with consolation they might patiently and cheerefully through the middest of these miseries march towards their heauenly countrie Now this speech of comfort of which he here speaketh is nothing else but the glad tidings of the Gospell wherein we are assured of our deliuerance out of our spirituall thraldome vnto sinne and Satan of the free pardon and remission of all our sinnes of our peace and reconciliation with God and of euerlasting happinesse which Christ by his death and merits hath purchased for vs. The which speech of the Gospell is much more effectuall for our comfort and consolation then the speech of the Law For then the Lord spake to the eare but now hee speaketh to the heart that comfort was but for the present because being grounded vpon the condition of their obedience to the law that prouing impossible their comfort was changed into horror and despaire but this is eternall hauing his foundation not in our owne workes and worthinesse but vpon the free mercie of God and merits of Christ apprehended by a liuely faith And lastly because the Gospell offereth vnto vs farre greater benefits then we are promised in the Law and therfore filleth our hearts with greater comfort And of this consolation the Apostle speaketh 2. Cor. 1. 3. 4. 5. 7. 6. Act. 9. 31. 2. Cor. 1. 3. 4. 5. and 7. 6. Act. 9. 31. Luke 2. 25. Of which our Sauiour Christ is the principall cause and therfore he is called the consolation of Israel Luk. 2. 25. And so much for the meaning of the words The doctrines The Do ∣ ctrines which from hence arise are these First we may obserue that howsoeuer the Lord being prouoked to iust displeasure by The Lord doth not retaine his anger for euer the sinnes of the people doth not onely threaten his iudgements but also inflicteth deserued punishments yet he doth not retaine his anger for euer nor yet delighteth in the afflictions of his Church but hauing with his fatherly chastisements humbled them and brough them vnto vnfained repentance hee turneth his frownes into smiles his threatnings into promises his iudgements into mercie and withdrawing their afflictions and punishments hee multiplieth vpon them his gratious benefits For hee is slow to anger but abundant in goodnesse and truth Exod. 34. 6. 7. He will not alwaies Exod. 34. 6. 7. Psal 103. 8. 9. chide neither keepeth he his anger for euer Psal 103. 8. 9. And though he afflict vs yet he dealeth not with vs after our sinnes nor rewardeth vs according to our iniquities as it is verse 10. neither retaineth he his anger for euer because mercie pleaseth him as it is Mic. 7. 18. An example wherof we haue in this Micha 7. 18. place where after his sharpe threatnings he adioyneth gratious promises likewise in the Israelites in the time of the Iudges in the Iewes lead captiue into Babylon and afterwards restored but there needs but few examples to confirme that of which we our selues haue so manifold experience c. Secondly out of the connexion of this with the former The mercie of God infinitely exceedeth the mercie of mā verse wee may obserue how infinitly the mercie of God exceedeth the mercie of man for whereas man being offended maketh this conclusion because hee hath iniured me therefore I will reuenge my selfe vpon him the Lord contrariwise in this place concludeth that because the people had grieuously prouoked his anger by their obstinacie in their idolatrie and forgetfulnesse of him therefore hee would allure them to repentance by his benefits and speake comfortably vnto them as though he should say Though they be so peeuishly obstinate that they care not wilfully and desperately to go on in their sins to their vtter destructiō yet I wil not set my
vnto which wee are preferred so behaue our selues as beseemeth our high place and calling A Prince will not seruilely drudge for day wages nor sell his honor for a small trifle nor set his minde vpon base obiects no more should we who by vertue of this royall mariage are called to higher honour then the whole world affoordeth spend our sweate and labour to obtaine vncertaine richer and filthie pleasures wee should not dimme our glorie and impeach our honour by behauing our selues like the slaues of sinne and Satan nor affect with the highest pitch of our desires worldly toyes and base trifles seeing things of farre greater excellencie are reserued for vs. Lastly as hereby wee may be put in minde of our honour We must performe coniugall duties vnto Christ and dignitie so also of our dutie namely that being married vnto Christ wee labour to performe vnto him all duties required of a good wife seeing he is wanting in nothing which belongeth vnto a most gratious and kinde husband that is let vs loue him aboue all the world and shew our loue by our readinesse to lay downe our liues for his sake who is our louing husband seeing he hath laid down his for vs euen whilest wee were his enemies Let vs yeeld vnto him voluntarie and absolute obedience and submit our selues to bee ruled and guided by his word and Spirit Let vs keepe our coniugall fidelitie reseruing our selues pure and vndefiled as from all other sinnes so especially from idolatrie and superstition Let vs who haue communion both in Christ and all his benefits not grudge to giue our selues and the best things we haue vnto him for the aduancement of his glorie and the furthering of his worship and seruice especially let vs giue vnto him our hearts which he so much desireth Let vs reuerence him as our heauenly husband fearing his displeasure as the greatest euill and mourning for no losse so much as for the losse of his fauour Let vs rest wholly relie on his prouidence for the supplie of all our wants and for protection from all dangers In a word let vs labour to performe all duties which belong to such a husband and to deck our selues with all graces which may make vs appeare amiable in his sight and so wee shall confirme our selues in this assurance that we are espoused vnto Christ and shal be made partakers not only of himselfe but also of all his benefits And these are the doctrines which are to be obserued out Nothing can frustrate the couenant betweene God and vs. of the contract it selfe Now follow those which arise out of the adiuncts and properties of this mariage and first out of the perpetuitie thereof Where first wee may obserue to our singular comfort that it is impossible for any thing whatsoeuer to breake off the couenant betweene God and vs or to make a separation after hee hath once contracted vs to himselfe in this holy mariage nor all our spirituall enemies Satan the world the flesh nor all the power of hell ioyned together no nor yet our owne sinnes past present or to come for the Lord hath here promised that he will espouse vs vnto himselfe for euer Who therefore would not labour with his whole endeuour to attaine vnto this most honourable estate accompanied with such inestimable benefits seeing they are infinitely more excellent in their owne nature then all the glorie and riches of the world and besides they are eternall and neuer to be taken from vs. He that is in honour to day may be in disgrace to morrow he that is now rich may within a while be brought to extreame pouertie but who so is aduanced to this spirituall honour of being espoused vnto God shall neuer be depriued of it neither in this life nor in the life to come Secondly seeing the vnion betweene Christ and vs is perpetuall seeing the bonds of this vnion is the Spirit of God and a true and liuely faith hence we learne that Gods Spirit and this faith after we are married vnto Christ shall neuer be taken from vs for then the mariage bonds being broken the mariage also should bee dissolued which is contrarie to the promise of God in this place And these are the things to be obserued out of the perpetuitie Whosoeuer are married vnto Christ are made righteous of this mariage Out of the properties and conditions thereof we may further note these instructions First whereas the Lord promiseth that hee will espouse the Church in righteousnes hence we learne that whosoeuer are maried vnto Christ they are also made righteous that is they are not only clothed with the wedding garment of Christs righteousnesse imputed vnto them by which they are iustified in Gods sight but also are made righteous by the sanctification of his Spirit dwelling in them the which their righteousnes consisteth in the integritie and vprightnes of their hearts and in their earnest and sincere desire and endeauour to performe obedience vnto Gods Commandements the which their obedience is in this life mingled with manifold infirmities and imperfections but shal become perfect in the life to come Secondly we learne that though this righteousnesse bee Our righteousnesse constant and perpetuall weake and imperfect yet shall it be perpetuall euen as our mariage with Christ is perpetuall and eternall And therefore although wee must worke out our saluation with feare and trembling and labour earnestly to haue this our righteousnes more and more strengthned and increased yet when we feele our slow progresse in the pathes of righteousnes and finde it mingled with our great corruptions and imperfections like a few graines of corne in a heape of chaffe let vs not be vtterly discouraged as fearing lest this little sparke of righteousnes will be altogether quenched with the floud of our corruptions seeing the Lord hath promised that as this his couenant of mariage with vs shall bee perpetuall so also that it shall for euer continue in righteousnes c. Thirdly whereas the Lord promiseth that he will marrie Our righteousnesse is not the cause of our vnion with Christ his Church in righteousnes not by chusing her being righteous but by making her righteous being chosen hence we learne that our owne righteousnes is not the cause of this holy and happie vnion but that this vnion is the cause of our righteousnes for after we are vnited vnto Christ by the Spirit of God then this Spirit dwelling in vs doth applie vnto vs the vertue of Christs death which purgeth vs from not only the guilt and punishment of sin but also from the corruption power and dominion thereof and the vertue of his resurrection whereby wee also are raised from the death of sinne to holines and newnes of life And this notablie appeareth Ezech. 16. 8. 9. 10. 11. c. Ezech. 16. 8. 9. Secondly whereas the Lord saith that he will marrie his Church in iudgement hence we learne that whosoeuer
are Those who are married vnto Christ haue a sound iudgement espoused vnto God they are so inlightned and haue their iudgements so enformed by his word and Spirit that they can discerne betweene truth and error religion and superstition God and an idoll and far preferre the sincere worship of God reuealed in his Word before their owne wilworship and humane inuentions so that it is not possible that they should be seduced and withdrawne from God and his pure seruice to idols and idolatrous worship by all the slights and subtilties of Satan the world Antichrist and all his false Prophets as our Sauiour teacheth vs Matth. 24. 24. because the Lord Matth. 24. 24. hath married them vnto himselfe in iudgement wherby they are moued to prefer the excellencie of their husband Christ and his reuealed will before all their louers and all their alluring baites with which they endeauour to draw them from him Whence it appeareth that they who are drawne vnto idolatrie or wedded to that cōmon strumpet the world and the vanities therof are not indued with this soūd iudgement and consequently were neuer maried vnto Christ 1. Ioh. 2. 19. 1. Joh. 2. 19. Thirdly whereas he promiseth that hee will marrie his Christs benefits should cause vs to loue him Church for euer in benignitie wee learne hence what vse wee are to make of Gods manifold benefits which hee bestoweth vpon vs namely that they serue as helpes to eternize our mariage with Christ by knitting our hearts vnto him in true loue and entire affection For what wife would not dearely loue a husband so bountifull and gratious who neuer is wearie in bestowing vpon her benefits and in seeking by all meanes her good and happines especially considering that he requireth nothing else at her hands but her heart and louing affection But alas such is our corruption that wee cannot afford him thus much yea rather as some wiues by their husbands benefits do wax so wanton and insolent that they begin in the pride of their hearts to contemne him of whom they haue all their ornaments and aduancement so do many of vs deale with Christ c. Fourthly whereas he saith that he will marrie his Church Our sins must be no cause to alienate our minds from Christ in his mercies hence we learne that there is no cause why our sinnes should alienate our minds from Christ seeing so manifold are his mercies that he is alwaies readie vpon our repētance to forgiue vs. It is a Machiauellian principle put in practise by too too many in our daies that whom they haue offended those they will neuer forgiue because in their self-guiltie consciences they expect from him whom they haue iniured deserued reuenge and therefore to such one degree of wrong is an occasion vnto another This hellish policie so odious in the sight euen of a ciuill mā our corrupt nature is inclined to vse towards Christ for when we haue offended him in stead of flying to him and seeking reconciliation we are readie to flee from him and in guiltines of conscience to distrust of his fauour and to seeke for helpe of Idols Images Saints Angels Popish pardons and such like wicked meanes therein making amends for our former sinnes by adding others vnto them much more grieuous But little cause haue we to be thus Italianate towards Christ seing his mercies are infinite so that he is alwaies readie freely to forgiue and after reconciliation wil neuer beare a secret grudge nor watch for opportunitie of reuenge Fiftly whereas he saith that he will marrie vs vnto himselfe Our naturall vnfaithfulnes and faithfulnes through grace in faithfulnes hence we learne first that by our naturall disposition we are vnfaithfull and readie to breake the bond of marriage by forsaking the Lord and following idols till the Lord giue vnto vs this singular gift of fidelitie And secondly being indued herewith it is impossible there should be a diuorce and separation betweene vs seeing the Lord for his part is most faithfull in keeping his couenant with vs and seeing we also being indued with fidelitie shall keepe our couenant with him and shall neuer depart from him as it is Ier. 32. 40. Jerem. 32 40. We are naturally ignorant Luk. 1. 78. 79. Lastly whereas he promiseth that shee shall know him hence we learne that naturally we walke in the darke vale of ignorance till God illuminate our minds with knowledge and that wee are thus illightned by vertue of our spirituall vnion with Christ whose Spirit dwelling in vs doth with his bright beames dispell the darknes of our minds so as we are enabled in some measure to know God and his truth as appeareth 1. Ioh. 2. 20. 27. Ioh. 16. 13. 1. Joh. 2. 20. 27. Joh. 16. 13. Secondly we here learne that all those who are truly maried Those who are married vnto Christ are endued with sauing knowledge vnto Christ are endued with the knowledge of God seeing this is one of the conditions of this happie contract and that not only with a bare and idle speculatiue knowledge whereby they are able to discourse of the nature of God his persons attributes and workes seeing the diuels also can do this as well as they but with a true sauing and sanctifying knowledge whereby knowing we beleeue and beleeuing applie vnto our selues make profitable vse of those things which we know concerning God and his truth not onely for the rectifying of our iudgements but also for the sanctifying of our affections life and conuersation as when knowing Gods iustice and power we be made thereby afraide to offend him knowing his mercie wee are moued thereby to loue and obey him knowing his all-seeing and all-ruling prouidence we be moued hereby to trust and depend vpon him knowing his omnipresence wee alwaies walke before him so behaue our selues as in his presence c. So knowing that Christ is a Sauiour we also know that he is our Sauiour and wholly and onely rest vpon him for our saluation knowing that he hath suffered death satisfied Gods iustice vanquished Satan and all the power of hell c. we also beleeue that hee hath done all this for our sakes for as it helpeth not the Physitian being sicke that he hath skill to make soueraigne medicines not only for curing himselfe but also others affected with the like diseases vnlesse he make vse of his skill and applie his medicines to himselfe so it will little auaile vs though wee haue such a great measure of knowledge that we are able to informe our owne iudgements in the greatest difficulties and to instruct others also who are ignorant vnlesse we make vse of our knowledge for our own benefit it will little profit vs that wee haue skill enough to cure others of their diseases of sinne by the precious potion of Christs blood and the soueraigne baulme of his merits vnlesse we do apply them likewise vnto our owne soules and