againe againe vpon the same point that at least by his importunity he might bring thē to repentance Whence we are to learne that it is not sufficient either in the publike ministery of the word or in priuate conference to reprehend and beate downe sinne once onely but considering how many shifts and deuices the hypocrisie of mans heart findeth to hide excuse and extenuate their sins and how soone they forget and cast behinde them the remembrance of their sinnes and Gods iudgements due vnto them it must not be thought much either of publike or priuate persons oftentimes to vse the same admonitions and reprehensions and to denounce againe and againe the same iudgements of God against the same sinnes which are not as yet forsaken by true repentance Secondly wee may obserue the infinite mercy of God who when his spouse the Church had innumerable times Gods mercy in inuiting the people to repentance committed spirituall whoredome with idols and professed her filthinesse like an impudent harlot openly to all the world yet laboureth to bring her to repentance that so hee might receiue her to grace and fouour againe for to this end he causeth her sinnes to be laid before her and the diuorce betweene him and her to be denounced not because he hated her or was delighted with her reiection and destruction but that she might forsake her idolatry which so impudently she professed and returne vnto him her Lord husband that so he might receiue her to grace and pardon her former wickednesse And therefore when we heare our sinnes sharply reproued and the iudgements of God denounced let vs not thinke that this is done for want of loue either in God or in his Ministers but to this end that wee should hereby bee brought to true repentance and so bee receiued into Gods grace and fauour Thirdly out of the metaphors and borrowed speeches here vsed we may obserue that the sinne of vncleannesse is Of the fornication of painted faces and naked breasts not onely committed in fact but that also there is a fornication of the face and an adultery of the breasts when as harlots with glancing and wanton lookes by painting of their faces and laying out of their breasts doe not onely by these signes testifie the adultery and vncleannesse of their hearts but also with these baits of lust indeuour to allure others to commit filthinesse and to inflame their hearts with the fire of vnlawfull concupiscence Whereby may appeare how common this sinne of adultery and vncleannesse is in our times wherein the signes and meanes thereof do so abound seeing not onely those who are harlots by profession but euen such as would be reputed pure virgins and chaste wiues shew these outward signes of their inward filthinesse and vse these baits to catch the foolish in the nets of vncleannes by painting their faces setting forth thēselues with adulterate beauty and by laying out their breasts after a whorish manner to be seene and touched for is it likely that those who lay thē out to the shew would haue them only seen Neither hath this corruption of manners entred into the court alone where wantonnesse and immodesty challenge vnto themselues a place by the right of prescription and long custome but it is crept also into the City and Country amongst those that should be modest virgins and graue matrons and examples of sobriety vnto others Euen here naturall beauty is hid with a painted vizard and naked breasts are laid out to the view if at least they may be called naked which are commonly couered with false colours or vncouered when as they are masked in a net But as there is no sin so vile which maketh not some kind of Apologie for it selfe so this against which I inueigh wanteth An excuse of vaine women answered not her excuses for whē those who are vain wanton in their attires haue their immodesty laid to their charge they are ready to say that whatsoeuer they seeme in shew yet their hearts are chaste and honest But to these I reply that if they haue the hearts of honest and chaste matrons what haue they to doe with the habit of an harlot why doe they Ezra 3 9. disguise themselues vnder the vizard of a false beauty vnlesse they meant to deceiue and allure why do they make shew of their wares vnlesse they would offer thē to sale why do they display the banners of lust vnlesse they meant to be at defiance with chastity and all honesty why doe they play the hypocrits by appearing that they are not if they be honest in deed why should they seeme harlots in shew if they be dishonest in shew and truth why doe they slander and disgrace the name of honesty and chastity by intitling themselues vnto it In a word if either they are pure virgins or chaste matrons and would haue others so to iudge of them let them take away their fornications from their face and their adulteries from betweene their breast But they further answer that though in their owne iudgement they like not of these practises yet they yeelde vnto A second excuse taken away frō those who paint their faces and discouer their breasts them in regard of the fashion because they must be like others of their sort and ranke To which I answere that if this be a fashion it is the fashion of harlots who first inuented it and most cōmonly practise it and therefore why should this moue any that are honest women to imbrace it not rather to detest it that we are commanded by God not to fashion our selues to the world nor to follow a multitude in that which is euill that if they will follow the fashion they must set themselues to worke wickednesse seeing no fashion is more common that those who for fashions sake are thus immodest and impudent would become farre worse if it were the fashion that those who professe themselues Christians should fashion themselues according to the example of those who are modest sober and religious and not of the wanton and lasciuious for otherwise they will plainely discouer themselues that their hearts are corrupt and wicked seeing they like and imbrace rather the fashion of prophane worldlings then of the faithfull and vertuous And lastly that if they sinne for company they are like for company sake to suffer the punishment of sinne in hell fire But they will say that they doe not thus adorne themselues A third excuse taken away either to shew their owne lust or to prouoke it in others but that their beautie which in it selfe is good and commendable may be liked and praised of the beholders To this I answer that vn◠si qua placet culta puellasat est graue Propert. lib. 1. eleg eleg 2. matrons are to thinke themselues beautifull enough when they please and content their husbands that by these wanton and lasciuious ornaments they doe not more commend
of the same Saint negiected and disregarded Secondly their excuse is vaine seeing this is that Idolatry which is so much condemned in the Scriptures for the Israelites when they worshipped Images did professe that they did not worship the Idols of wood and stone but God in them so when they made a golden Calfe in the wildernesse they had therein a respect to God who brought them out of the land of Aegypt and professed that in it they worshipped the true Iehouah as appeareth Exod. 32. 4. 5. So Exod. 32. 4. Micah his mother saith that shee had dedicated the siluer vnto the Lord to make a grauen and moulten Image Iud. 17. 3. Iudg. 17. 3. So Ieroboam hauing made the golden Calues saith behold O Israell thy Gods which brought thee out of the land of Aegipt 1 King 12. 28. that is the Image and similitude which representeth 1 King 12. 28. the true God neither would any haue beene so sottish as to beleeue that the Calues which themselues had lately made had freed their fore-fathers out of their captiuitie And as we haue heard the people worshipped not the Image of Baal but God in the Image and therefore the Lord saith they should no more call him Baali Chap. 2. ver Hos 2. 16. 16. Yea euen the heathens themselues thus excused their Idolatrie as Austine witnesseth Non ego illum lapidem colo In Psal 96. adoro quem video sed seruio ei quem non video Quis est ille Numen quoddam invisibile quod praesidet illi simulachro that is I doe not serue and worship that stone which I see but I serue him whom I doe not see And who is hee a certaine invisible and Diuine power which hath the charge of that Image The vse of this Doctrine is first that we laude and magnifie We must laud Gods name for freeing vs from popish idolatry the name of our gracious God who hath freed vs from this more then Aegyptian darknesse of Idolatry and superstition and hath placed vs in his Goshen and true Church where by the cleare shining light of his Gospell he hath dispelled these foggy mists of sottish ignorance and hath plainly discouered euen to the eyes of little children those doltish follies with which the wisest of their fore-fathers were blinded and misllead Secondly it serueth to admonish vs that we doe not with the vnthankfull Israelits desire to returne againe into this We must not desire to return into this Romish seruitude Egyptian seruitude because we would injoy those pompous pleasures which the aduocates of Rome doe offer vnto vs but that we rather make choise of the afflicted way of gods truth which wil in the end bring vs to the heauenly Canaan And to this purpose we must auoide not onely the grosest kindes of Idolatrie and superstition but also all the pettite sorts therof yea we must carefully flye the meanes of idolatrie as will-worship society with Idolaters especially in that neere bond of mariage ignorance of Gods true religion whereby wee make our selues like blind men which may easilie be led any way and as it were an easie pray to be deuoured of those locusts the Priests and Iesuits which are come out of the bottomelesse pit Lastly we are hereby admonished to imbrace and loue We must loue Gods truth if we would not be seduced with Papists delusions the truth which the Lord by the Ministers of his word hath in such plentifull manner and measure deliuered vnto vs least for the contempt of his Gospell he giue vs ouer to strong delusions and to beleeue lyes which seduction is a certaine forerunner of eternall condemnation as the Apostle sheweth 2 Thes 2. 11. 12. And whilest we make profession of the 2. Thes 2. 11. 12. Gospell let vs labour to bring foorth the fruits thereof in holinesse and righteousnesse least the Lord doe cause his kingdome to be taken from vs bestow it vpon some other nations who will be more fruitfull for what should they doe Mat. 21. 43. with the light who wilfully shut their eyes against it and to what purpose should they injoy the Gospell of righteousnesse who in their liues bring forth nothing but the fruits of iniquitie The third thing to be obserued is that the Lord condemneth That it is an haynous sinne to vse diuination it as an haynous sinne to consult with idols and to vse diuination for direction in time of daunger or for knowledge of future things which are contingent And this may further appeare both by Gods earnest prohibitions of the vse of these vnlawfull arts and by the punishments threatned and inflicted vpon the offenders The Lord hath straightly forbidden them Deut. 18. 10. 11. Let none be found amongst you Deut. 18. 10. 11. that maketh his sonne or daughter to go through the fire or that vseth Witchcraft or a regarder of times or a marker of the flying of Foules or a Sorcerer or a Charmer or that counsaileth with spirits or a Southsayer or that asketh counsaile of the dead for all that doe such things are an abhomination vnto the Lord c. The punishment denounced is death Exodus 22. 18. Exod. 22. 18. Thou shalt not suffer a Witch to liue So Leu. 20. 27. If a man Leu. 20. 27. or woman haue a spirit of Diuination in them they shall dye the death c. The which punishment was accordingly inflicted by Saul 1 Sam. 28. 3. 9. And by Iosias 2 King 23 24. The 1 Sam. 28. 3. 9. 2 King 23. 24 execution of which punishments the Lord taketh vpon himselfe if the Magistrates neglect it as it is Mich. 5. 12. I will Mich. 5. 12. cut off thine Inchanters out of thy Land Besides which temporall death the Lord denounceth death eternall consisting both in the separation from the joyes of heauen as appeareth Apoc. 22. 15. and also in the torments of hell fire as Apoc. 22. 15. and 21. 8. it is Chap. 21. 8. The like may be said of them who consult with diuiners That it is a great sinne to consult with Witches Leu. 19. 31. and aske counsaile of them for as they joyne together in their horrible sinne so they shall not be disioyned in their punishments Their sin is forbidden as haynous Leu. 19. 13. Ye shall not regard them that work with spirits neyther Southsayers yee shall not seeke to them to be defiled with them I am the Lord your God Their punishment denounced by God is death and seperation from the Church of God as appeareth Leu. 20. 6. The which punishment was inflicted vpon Leu. 20. 6. Saul for consulting with the witch of Endor 1 Chr. 10. 13. 1 Chro. 10. 13 And vpon Ahaziah for asking counsaile of Baal-zebub the God of Ekron 2 King 1. 3. 4 2 King 1. 3. 4. The vse hereof serueth to reproue many amongst vs who when either themselues or their friends
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.
one who is the sonne of perdition for Lyers haue their childes-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone Fourthly because by Lying men loose their credit so as no man will beleeue them when they speake the truth Fiftly because it taketh away the true vse of speach which Lying ouerthrovveth the vse of speach is to expresse the meaning of the heart and ouerturneth all humaine societie contracts and commercements betweene man and man c. Lastly it maketh the Lord to proclaime a controuersie with vs and to contend with vs by his heauie Iudgements For a false witnesse shall not be vnpunished and he that speaketh Lyes shall not escape Prou. 19. 5. But he shall perish Verse 9. Prou. 19. 5. 9. Psal 5. 6. And be destroyed Psal 5. 6. As appeareth in the example of Ananias and Saphira Act. 5. And after this life he shall Act. 5. be shut out of Gods kingdome Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire Apoc. 21. 8. The third sinne whereof they are conuicted and condemned Of Killing is killing whereby wee are not onely to vnderstand the taking away of the life of man which is murther in the highest degree but also all hurts wrongs and injuries offred against the person of their neighbour for as in the former verse by the want of mercy was vnderstood the want of loue compassion and all christian beneficence so by this sinne of commission opposed thereunto we are to vnderstand the contrary vices cruelties injuries and oppression committed against the person and life of our brother Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes to bring them to an examatition of themselues by the Law of God that so the obstinate might bee conuinced of their manifold transgressions as though he should say if you who vpon euery occasion are ready to justifie your selues would examine your hearts and consciences your liues and conuersations according to Gods Law you should finde that you haue broken all and euery part therof as namely by swearing lying killing stealing c. Seeing then the Prophet in this place hath relation vnto the Law of God violated by them it followeth that as these sinnes are condemned in the Law so also here But in the Law is condemned not onely the capitall sinne which is specified but all other of the same kinde with the meanes and occasions thereof and therefore whereas the Prophet doth accuse them of Killing hee doth vnder this one word include all other their sinnes of this kinde and nature As first the killing and murther of the heart to which is to be referred all vnjust anger inueterate malice repining enuie purpose of taking priuate reuenge disdaine rejoycing at other mens harmes crueltie discord and such like Secondly the murther of the tongue to which is referred chiding railing cursing scoffing backbiting and slaundering Thirdly the murther of the hands vnder which is comprised all manner of violence against the person of our neighbour as quarrelling fighting wounding and killing eyther of his body or soule The fourth sinne is Stealing whereby as in the former Of Stealing we are not onely to vnderstand Theft in the grosest kind as that open and violent Theft which is called Rapina Latrocinium Rapine and Robberie or that secret and deceitfull Theft which we call Furtum that is pilfering and stealing but also all manner of vnlawfull meanes whereby our neighbour is defrauded and depriued of his goods whether they be condemned by humaine Lawes or allowed and tolle rated And this is a Tree which sendeth forth many branches The diuers kindes of theft For eyther this theft is committed out of contract or in contract to the first we are to referre all violent and forcible courses taken for the spoyling our neighbour of his goods As first oppression wherby those who excel others in power Oppression authoritie and riches are ready to deuoure swallow vp the poore to grinde their faces feed vpon their sweat and euen drink their bloud of such we read Esay 3. 14. 15. Micah 3. Esay 3. 14. 15. 2. 3. And in this respect those oppressors are called roaring Micah 3. 2. 3. Lyons and deuouring Wolues Zeph. 3. 3. And this oppression Zeph. 3. 3. is committed eyther through meere violence and without coulour of Law which is the vsuall Theft of Tyrants and cruell Land-lords or else when some shew of Law is pretended which is called extortion and is the sinne eyther of Magistrates who make Lawes for the oppression of the common wealth who take bribes to betray the cause of the innocent who presse the extreamitie of the Law and strictly stand vpon the outward letter though in respect of circumstances it be without all equitie Or else of officers who inhaunce their fees grate vpon the poore delaying the dispach of his businesse vnlesse for expedition their dueties be doubled and trebled Or else of Lawyers who taking vpon them to bee the patrons of poore mens causes become latrones of their goods robbing and spoyling whole common wealths vnder coulour of righting the wronged and maintaining equitie and Iustice Or else of Ministers who fleece the sheepe eate the milk and cloth themselues with the wool but doe not feede the flock being eyther vtterly vnfurnished of sufficient gifts or being sufficient neglect their duety through idlenesse or for ambition Or else this theft is committed by the people who receiuing spirituall things from their Ministers will not communicate vnto them their carnall things but by fraudulent or violent courses with-hold from them that necessary and sufficient maintenance which both by the lawes of God man is allotted and allowed vnto them The which howsoeuer it is esteemed a small fault or none at all yet it is not onely theft but Sacriledge in Gods sight as appeareth Mal. 3. 8. Mal. 3. 8. The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts vnto which we may referre all manner of deceipt and fraud vsed in buying and selling vsurie selling time vnder shew of giuing credit and such like All which kindes of theft are grieuous sinnes in Gods sight forbidden and condemned in gods Law Exod. 20. 25. Exod. 20. 25. And punished in this life with gods curse Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10. The last sinne whereof they are accused and conuicted Of whoredom and the diuerse kinds of vncleannesse is whoring by which wee are to vnderstand all manner of vncleannes eyther internall in the minde or externall in the body the internall are the vncleane lusts of the flesh which are eyther suddainely intertayned condemned by Christ Math. 5. 28. or nourished and retained which the Apostle calleth burning 1.
Cor. 7. 9. And our Prophet compareth to Mat. 5. 28. 1. Cor. 7. 9. Hos 7. 4. a hot Ouen Hos 7. 4. The externall vncleannesse of the body is eyther the vncleannesse of the eyes an example whereof wee haue in the old world Gen. 6. 2. In Sechem Gen. 34. 2. In Putiphars Gen. 6. 2. and 34. 2. and 39. 7 2. Sam. 11. 2. wife Gen. 39. 7. In Dauid 2. Sam. 11. 2. And in those fleshly men of whom Peter speaketh whose eyes were full of adulterie 1 Pet. 2. 14. 1. Pet. 2. 14. Or of the eares when as they commit adultery with the ribauld tongues of obsceane persons whilest with pleasing and tickling delight they listen vnto vnchast and filthy talk Or of the tongue when as men take delight in vnchast speaches and filthy ribauldrie where-with the hearers are offended or corrupted and their owne lusts inflamed From which the Apostle dehorteth Ephe. 4. 29. and 5. 4. Col. 3. 8. And which who so vseth what profession soeuer hee maketh Ephe. 4. 29. 5. 4. Col. 3. 8. yet his religion is in vaine Iam. 1. 26. Iam. 1. 26. Or lastly this vncleannesse is committed in fact eyther betweene vnmarried persons which is called simple fornication or betweene married folkes one or both which is called adultry That I may say nothing of those sinnes of vncleannesse against nature which a modest tongue cannot without shame speake of nor a chast care heare without glowing and blushing All which kindes of adulterie and vncleannesse are carefully to bee anoyded of all christians First because they are grieuous sinnes Secondly because they are punished with a fearefull measure of gods heauie judgements For the first Whoredome a grieuous sinne adulterie is a grieuous sinne because the adulterer in a high degree sinneth against God his neighbour and himselfe Against God by resisting his will 1. Thes 4. 3. By taking First against God 1. Thes 4. 3. 1. Cor. 7. 2. away the vse of mariage which is his own ordinance 1 Cor. 7 2. By making the members of Christ the members of an harlot by drawing as much as in them lyeth our Sauiour into fellowship of their sin 1. Cor. 6. 15. By defiling the temple of the holy ghost turning it into a stewes 1. Cor. 6. 19. 1. Cor. 6. 15. 6. 19. Secondly against their neighbour and that both singular persons and whole societies Singular persons as namely Secondly against their neighbour those whom they draw into the same wickednesse and punishment for as they sinne not alone so they doe not goe into hell alone but haue another at least to beare them companie so they sin against the parents of the virgin whom they defile or the husband or wife of the married partie yea they sin against the fruit of their own body whom they disgrace and brand with a note of perpetuall infamie Deut. 23. 2. Deu. 23. 2. So they offend against whole societies as first the familie by defiling it and bringing into it an Abimelech who oftentimes doth ouerturne it Iudg. 9. 5. Secondly against their Iudg. 9. 5. country by causing the Lord to contend with it by defiling the land and by makeing it to vomit out the inhabitants Leu. 18. 25. 27. 28. Thirdly against the Church by Leu. 18. 25. 27 28. hindring as much as in them lyeth the propagation thereof vnto which is required a holy seede Mat. 2. 15. Mat. 2. 15. Thirdly they sinne against themselues and that both Thirdly against themselues body and soule Against their body for other sinnes are without the body but this is committed against the body 1. Cor. 6. 18. And this is done by abusing it as the instrument of sinne and sathan which was made for the seruice 1. Cor. 6. 18 of God Secondly by weakning it and making it subiect to loathsome diseases Pro. 5. 11. and 31. 3. Pro. 5. 3. 11. and 31. 3. Against the soule both in this life by besotting and infatuating it in which respect Venus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heart-stealer and Cupid is said to be blind because it blindeth the eye of reason and darkneth the judgement and vnderstanding so that he who is thus besotted goeth vnawares to destruction as a bird to the snare Prou. 7. 22. 23. and 7. 7. Prou. 7. 22. 23. and 7. 7. But specially they sinne against their soules in respect of the life to come for hee that committeth this sinne destroyeth his owne soule Prou. 6. 32. Excludeth himselfe from Prou. 6. 32. Gods presence 1. Cor. 6. 9. And plungeth both body and 1. Cor. 6. 9. soule into the Lake which burneth with fire and brimstone Apo. 21. 8. Apoc. 21. 8. But as these sinnes of vncleannesse are haynous and grieuous The punishments of the sin of vncleannesse so also they are punished with fearefull punishments both in this life and the life to come In this life both with corporall and spirituall punishments with corporall as first with pouerty and beggerie for this sinne consumeth the substance Prou. 29. 3. And bringeth a man to a peece of Prou. 29. 3. and 6. 26 bread Prou. 6. 26. As appeareth in the prodigall Sonne Luke 15. Luke 15. Secondly with perpetuall reproach and infamie for hee that committeth Adultery shall finde a wound and dishonour and his reproach shall neuer be put away Pro. 6. 33. Prou. 6. 33. Thirdly with barrennesse and want of Issue for they that commit Adultery shall not increase as it is in this Chapter Verse 10. Hos 4. 10. Fourthly with noysome and loathsome diseases as wee haue but too good experience in our owne times Fiftly with shortnesse of life for the Adulterer spendeth his strength with women maketh himselfe hoare-headed euen in his youth c. But besides these corporall punishments God also inflicteth vpon them spirituall judgements as blindenesse of minde impenitencie and hardnesse of heart whereof it commeth to passe that they are hardly reclaymed according to that Prou. 2. 19. All they that goe vnto her returne not againe Prou. 2. 19. neyther take they hold of the wayes of life And these are the punishments inflicted vpon Adulterers in this life the which howsoeuer they are grieuous yet are they but small and light in comparison of those which they shall suffer in the life to come For the Harlots house tendeth to death and her paths vnto the dead Prou. 2. 18. that Prou. 2. 18. is not onely the death of the body but of the soule likewise So the Apostle saith that the wrath of God is vpon Adulterers Col. 3. 5. 6. That they shall be excluded out of Gods Col. 3. 5. 6. kingdome Eph. 5. 5. For no vncleane thing shall enter in Eph. 5. 5. thether Apoc. 21. 27. And shall haue their portion in the Apo. 21. 27. 8. Lake which burneth with fire and brimstone Verse 8. And
instruct admonish and rebuke them that so we may reclaime them from their wicked waies and conuert them vnto God for which purpose our Sauiour kept company with publicans and sinners this end is taken away through their contemptuous stubbornensse and obstinate contempt of all these holy meanes of their conuersion for here our Sauiour Christs rule taketh place that wee must not cast holy things vnto dogs nor pearles before swine lest they treade these precious iewels vnder their filthie feet and turning againe all to rent vs as it is Matth. 7. 6. And his example also Matth. 7. 6. serueth for our direction for when the Scribes and Pharisies obstinately opposed against the meanes of their conuersion and rebelliously set themselues against Gods reuealed will he giueth ouer their company and consorteth himselfe with publicans and sinners And secondly when there is no hope of conuerting them from their sinnes in regard of their obstinacie and stiffenes in rebellion there is great feare lest they will peruert vs in respect of our frailtie and faint weaknes in good courses And therfore as all wise men being in health do auoid the company of those who being infected with the plague haue the markes and tokens appearing vpon them because there is great danger of their infection but no hope of the others recouerie so if wee bee endued with any sparke of spirituall wisdome we will carefully auoid those who are deeply infected with the contagious diseases of sinne especially when as by their stubborne contemning of all holy admonitions and wholesome reprehensions they euidently shew that they are marked to destruction and haue the plaine tokens of reprobation appearing vpon them seeing there is more danger that we shal be infected by their contagion then there is hope that they should be cured by our admonitiōs And this was holy Dauids practise as appeareth Psal 26. 4. I haue not haunted with vaine persons neither kept company with the dissemblers 5. I haue hated the assemblie of the euil and haue not companied with the wicked And Psal 119. 115. Away from me you wicked for Psalm 26. 4 5. 119. 115. I will keep the commandements of my God Again the imminent danger of Gods fearful punishmēts which hang ouer the heads of wicked men should be an effectuall reason to perswade the faithfull to auoid their company seeing that as the Lord doth often spare the wicked for the godlies sake as appeareth Gen. 18. 32. so hee doth sometimes inflict temporall punishments vpon the faithful because they are in the companie of vngodly men as appeareth in the example of Lot consorting himselfe with the Act. 27. 24. Gen. 18. 32. 14 19. 1. King 22. Sodomites Gen. 14. 19. and of Iehosaphat entertaining neere familiaritie and friendship with wicked Ahab 1. King 22. Those therefore who would not be destroyed with Corah and his accomplices must separate themselues frō them Numb 16. 26. and they must come out of Babylon who will not Numb 16. 26. Apoc. 18. 4. be partakers of her plagues Apoc. 18. 4. The vse hereof serueth to reproue such as consort themselues Those reproued who cōfort with wicked men in neere familiaritie and fellowship with those who by their daily practise shew their vnrecouerable and desperate rebellion against God and their prophane contempt of all goodnes seeing hereby they notablie bewray their impietie towards God and their extreme follie in regard of themselues For if they had any true loue of God or zeale of his glorie they would not be familiar with those that hate him nor yet grace such gracelesse impes with their companie who spend their whole liues to his dishonor and if they had any dramme of true wisdome to prouide for their owne safetie they would not range thēselues in the forlorne hope nor venture their liues in that ship which is readie to sinck nor ioyne themselues with such wicked companions who hauing committed high treason against the great King of heauen and earth are daily in danger to bee attached condemned and led to execution Thirdly we may here obserue that customable liuing in Customable sinning maketh men brutish in their wickednes sinne doth make men to become not only inhumane and barbarous but brutish in wickednesse and therefore it is vsuall with the holy Ghost to decipher the disposition of sinners by comparing them vnto brute beasts as in this place he setteth forth the stubborne rebellion of the Israelites by likening them to an vnrulie heifer who casting off the yoke is readie with violence to run against her master So the sottish follie of the adulterer is deciphered when as he is compared to an oxe led to the slaughter Pro. 7. 22. and his beastly filthinesse Prou. 7. 22. when as hee is likened to an horse neighing after his neighbours wife Ier. 5. 8. The Prophet Esay compareth sinners Jerem. 5. 8. before their conuersion vnto sauage beasts as Lions Leopards Wolues Beares Aspes and Cockatrices Esa 11. 6. 7. 8. Esay 11. 6. 7. 8. And our Sauiour Christ likeneth incorrigible sinners to filthie swine and fierce bandogs Matth. 7. 6. So the Apostle Matth. 7. 6. Peter compareth those who after some shew and profession of religion do make a relapse into their old sins vnto a dog returning to his vomit and to a sow which being washed walloweth againe in the mire 2. Pet. 2. 22. Yea the Prophet 2. Pet. 2. 22. Esay goeth further and affirmeth that vngratefull and rebellious sinners are worse then the brute beasts Esay 1. 3. The Esay 1. 3. oxe saith he knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstood The vse hereof serueth to shew the wretched and base estate of rebellious and vnrepentant sinners seeing howsoeuer The wretched estate of impenitent sinners they may ruffle it in their brauerie be honorable in their titles and haue the first place and chiefe seate wheresoeuer they come yet are they no better then brute beasts yea in truth they are far worse as being in their disposition whilest they liue more malicious vngratefull and rebellious and after death far more miserable for well were it with them if after they haue led a brutish life they might in their death be like vnto the beasts which perish but it shall be farre otherwise their death being vnto them but an entrance into death eternall and a passage into the torments of hell fire Secondly this sheweth the malignant qualitie of sinne The malignant qualitie of sinners which like Circe her poysonous potions transformeth men into beasts and maketh those who were created according to the most beautifull image of God to be more vgly and deformed in Gods sight then the most bruitish and basest creature The consideration whereof as it should make vs most carefull in auoiding sinne with all the baites allurements and prouocations which incite vs thereunto so when
her first husband who indeed alone deserued the name of a husband seeing the other were but louers seducers and adulterers The reason mouing her to make this returne vnto her husband is expressed in these words For at that time was I better then now that is I will now at length forsake these Idols and returne vnto the Lord because I plainly see and sensiblie discerne that my state and condition was farre better and more happie when I cleaued vnto the Lord my only true husband with all my heart louing seruing and obeying him alone and performing vnto him that pure and sincere worship which is described in his word then it hath bin since I forsook him and prostituted my self to commit spirituall vncleannesse with Idols for by this my apostasie I haue moued my louing husband in his iust displeasure to reiect me to strip me of al those benefits which he had bestowed on me I haue depriued my self of al true comfort ioy and peace of conscience and am now filled with horror feare and anguish of mind and I haue plunged my selfe into a sea of miserie and innumerable afflictions out of which my louers in whom I trusted and whose helpe I haue implored cannot deliuer me And therefore what remaineth but that I forsake my louers and my sinnes with them committed seeing they are miserable comforters in my greatest need and distresse and returne and reconcile my selfe vnto my husband who is infinite in mercie and compassion And so much for the meaning of this verse The doctrines The Do ∣ ctrines which arise out of them are these First we may obserue the superstitious blindnes of idolaters who when the Lord punisheth Idolaters in their afflictions flie vnto their Idols and not vnto God them for their idolatries do not repent of their sins and returne vnto the Lord crauing mercie forgiuenes release of their punishmēts but rather haue their recourse vnto their Idols with more then ordinarie deuotion seruing them with their Pilgrimages Vowes Inuocations Oblations and other rites and ceremonies wherewith they imagine they may be best pleased supposing that their slacknes and remissenes in these superstitious deuotions hath bin the cause of all their afflictions whereas in truth their superstitions and idolatrie is the chiefe cause of all their miseries and therefore the multiplying of them doth not release them of their punishment but rather redoubleth it An example whereof we haue in this place in Micha Iudg. 17. 13. Ahaziah 2. King 1. 2. and in the Papists who when the Lord Judg. 17. 13. 2. King 1. 2. punisheth them for their idolatries seeke freedome and deliuerance from the euils they suffer by their vowes pilgrimages prayers and oblations to their Idols and Images as though they could drie themselues being wet by leaping into a riuer or ease themselues being burnt by leaping into the fire Esay 1. 28. 29. Esay 1. 28. 29. Our naturall pronenes to Idolatrie Secondly we may obserue our naturall pronenesse vnto idolatrie for not only we easilie fall into it but being fallen we are hardly recouered and recalled from this sinne no though the Lord to his word shewing his truth and the falshood and abominablenes of idolatrie do also adde his rods of afflictions that at least sense of paine may make vs wearie of our sinnes And therefore it is not to be wondered at that the most part of the world do forsake Gods pure worship and liue in idolatrie seeing mans nature is so inclined thereunto that though he smart for it he will not leaue it and how much more then will he embrace it when he is allured and drawne vnto that which of his owne nature he is prone vnto by pleasures profit and preferments for the Lord doth not hedge in all with afflictions which resolue to follow their louers but onely those whom it is his purpose to conuert as belonging to his eternall election Thirdly we may obserue that affliction in it selfe is not sufficient to make vs forsake our sins and to turne vnto the Affliction if it be not sanctified doth not turne vs vnto God Lord by true repentance vnlesse it bee sanctified and made effectuall for this purpose by the inward working of Gods Spirit For though the Lord had hedged his people in with afflictions that they might not goe forward in their idolatries yet it is said heere that notwithstanding all this they the more followed and sought after their louers So Pharaoh the more hee was punished the more hee was hardened the more the children of Israel were afflicted in the wildernesse the more they murmured the more they were smitten the more they fell away Esai 1. 5. But I shall not need to go far Esai 1. 5. for examples seeing wee haue a present example amongst our selues who haue made no vse of Gods late visitation c. And therefore when we are afflicted let vs earnestly desire the Lord to sanctifie our afflictions vnto vs and to ioyne with his outward corrections the inward working of his Spirit whereby we may be moued to lay them to heart and to humble our selues vnder the hand of God Fourthly wee may obserue the corrupt nature of sinfull Corrupt man seeketh all other meanes before he flieth vnto God man who when he is in trouble and affliction assayeth all other meanes for his deliuerance before he flieth vnto God for helpe so here the Israelites being hedged in with afflictions flee vnto their Idols So Saul went to the witch Asa to the Physitions the Papists to their Saints and Images And thus many make gods vnto themselues for their deliuerance of their friends riches or of their owne power and policie when as being in trouble and affliction they do not in the first place flee vnto the Lord for helpe but rest vpon these meanes vntill they be altogether depriued of them or haue experience of their insufficiency in yeelding vnto them any helpe Lastly we may obserue that the Lord taketh from those God frustrateth other meanes that we may rest vpon him which he purposeth to conuert and saue all these Idols in whom they trust and these outward meanes wherupon they rest or at least teacheth them by lamentable experience that they are altogether insufficient to deliuer them out of their afflictiōs So he threatneth here that his elect people following after their louers should not come at them and seeking them to the end they might be by their helpe deliuered out of their afflictions they should not find them that so being made frustrate of their wicked hopes and abandoned of all outward meanes wherein they trusted and despairing of all other helpe might hereby be driuen to flee vnto the Lord for mercie and deliuerance And therefore when being in affliction or any distresse we are disappointed of our hopes and depriued or forsaken of those meanes wherein we trusted for deliuerance let vs perswade our selues that the Lord hereby doth chastise our vaine
sleepe so that the Angell that was sent to deliuer him was faine to smite him on the side that he might awaken him Act. 12. And Paul Act. 12. and Silas being in the like danger although they are not said to haue slept yet they rested quietly and peaceablie vpon Gods prouidence spending the night not in mourning and weake lamentation but in prayer reioycing and singing of Psalmes Act. 16. 25. Act. 16. 25. And this is the meaning of these words The instrustions The Do ∣ ctrines which arise out of them for our owne vse are these First we may obserue what is the cause which hath depriued vs of the Sin depriued vs of the dominion and vse of the creatures dominion vse and benefit which we had by creation ouer and by all the creatures namely our sins for this priuiledge was granted vnto man vpon the condition of his obedience vnto God which because he obserued not therefore he lost his rule and dominion right and interest he had vnto them so that what rule he hath ouer them and vse of them whilest he continueth in the state of disobedience he enioyeth it not by any lawfull right but by tyrannicall vsurpation vnder which thraldome the creatures grone earnestly desiring to be deliuered from it Rom. 8. 22. So that howsoeuer in the Rom. 8. 22. creation all the creatures were made for man subiected vnto his gouernment and appointed for his vse and man only was made for God and his seruice yet after man by his fall had disabled himself so as he neither could nor would serue his Creator the creatures were freed from the subiection and slauish vse of man and in stead of seruing and obeying him they are readie euery one in their place to be the executioners of Gods iust iudgements inflicted for his sinne and rebellion like seruants who set themselues against their master when he traiterously setteth himselfe against his Prince who is the chiefe Lord and Soueraigne ouer them all When as therefore we heare of losses and spoiles by fire or water of the hurt or death of men by the brute beasts and serpents of dearth and scarcitie caused by too much raine or drought cankers caterpillers and such like all and euery of these are so many remembrancers to put vs in mind of our sinnes and rebellion against God and so many monitors to warne vs that we forsake our wicked courses and turne to the Lord by vnfained repentance Secondly wee heere learne when man is restored to his When our dominion ouer the creatures is restored right of ruling and vsing the creatures without sin in respect of God and tyrannie in respect of them namely when he is reconciled vnto God in Christ being adopted for his son in him becommeth heire and lawfull owner of all the creatures for when the Lord hath renued his couenant with vs then doth he also renue the couenant betweene vs and the creatures which is set downe Gen. 1. 28 29. The consideration Gen. 1. 28. 29. whereof should moue vs earnestly to labour after the assurance of our reconciliation with God and our adoption for vntill then we haue no right vnto any of Gods creatures but theeuishly and tyrannically vsurpe vpon that which belongeth not vnto vs and for this cause the blood of the creatures which for our vse is spilled the clothes which which we put on the bread which we eat yea and the verie Habac. 2. 11. stones and timber of our buildings crie loude in Gods eares for vengeance and shall be sufficient matter though we had no other sinnes of inditements for our theft at the great assisses Againe vntill the Lord haue renued this couenant betweene the creatures and vs they are all our enemies which are euer readie when God suffereth them to reuenge the dishonor which by our sins we haue done to their Creator and the iniurie and oppression which we haue offered vnto them if we be at home the fire threatneth vs if abroad the beasts if God permit them are readie to assault vs the water is readie to drowne vs the earth to swallow vs the aire to infect vs yea as we walke in the streete the tyles vpon the houses are readie to braine vs in our gardens snakes and adders are readie to sting vs and at our tables euery crumbe of bread is readie to choake vs all which Gods creatures are readie to serue vs and to offer vnto vs a safe and comfortable vse of them when vpon our reconciliation with God they are also reconciled vnto vs. Thirdly wee may here learne what is the best meanes to The best meanes of obtaining a well grounded peace with men obtaine and enioy a sound and well grounded peace with men or at least entertaine a iust and safe warre namely by turning from our sinnes and seeking earnestly reconciliation with God in Christ for the cause of inward rebellions and outward inuasions is our sins which prouoke the Lord to iust displeasure and moue him to raise vp against vs enemies at home and broad to the end they may execute his iust iudgements against vs. The way therfore to settle peace and preuent warre is to take away this cause to wit our sins by true repentance and to labour that we may be at peace with God and then he will giue vs peace with men or at least a prosperous warre wherin he will assist and protect vs against our enemies Whereby it appeareth that that peace which is grounded vpon worldly policies and hath not this peace with God for the foundation thereof howsoeuer it may last for a time yet in the end it will proue rotten and vnsound For example some thinke it the best course to settle a peace by tolerating Poperie and idolatrie some by vtter forsaking Gods true religion and by conforming our selues to the world both in profession and life some by ioyning in neere leagues with neighbour Princes and by many such other deuices but seeing the Word plainly teacheth vs that the only sure foundation of our peace is our reconciliation with God and holy obedience to his Commandements how can wee hope to obtaine it by taking such courses as will cause the Lord to be our enemie and by transgressing his Commandements the breach whereof the Lord threatneth in so many places to punish with warre and those innumerable miseries which do accompanie it So Leuit. 26. 25. Deut. 28. Leuit. 26. 25. Deut. 28 49. 1. King 8. 33. Jer. 5. 15. 19. 49. 50. 1. King 8. 33. Ier. 5. 15. 19. The vse which we are to make hereof is that when wee heare of our enemies preparations we do in the first place consider that our sinnes is the cause of this warre intended against vs and therefore before we resolue vpon any other course for our defence let vs repent of our sinnes and labour to be at peace with God and so he will change their minds or vse their
and you shall finde that among buyers and sellers there is scarce any bargaine made without the help of many Lyes the which they finde so beneficiall for the increase of their wealth that they would not sell their gaines which they get by Lying for that which they get by their honest labours yea so highly is this sin in fauour with them that they reade a Lecture of lying to their seruants which who so best learneth he is esteemed the finest chapman and fittest to be imployed in his maisters most waighty businesses On the contrary side he that is not expert in this Lying skill eyther being naturally inclyned to honest dealing or else because he maketh conscience of his wayes such an one though neuer so faithfull and painfull in his calling is in no fauour with his maister but esteemed a heauy headed and dull witted fellow altogether vnfit for any imployment Yea so little account or conscience is made of this sinne that vpon euery tryfling occasion it is thought fit to be vsed for let a mangoe to another but to speake with him at his house and he shall find all seruants generally instructed to returne a Lye that they know not whether their maister be within but they will goe see and if the maister liketh not the party or his businesse then at the returne of the messenger the Lye is doubled Doe these men thinke we beleeue the Scriptures that a Lye is abhominable in Gods sight that Prou. 12. 22. and 6. 17. Apoc. 22. 15. and 21. 8. he abhorreth it that the Lyar shall be excluded out of Gods kingdome and cast into the Lake which burneth with fire and brimstone without doubt eyther they are so invred to Lying that they measuring God by themselues doe not beleeue his truth or else they neuer meditate or thinke vpon it for there is none so gamesome that would leape into hell fire for sport there is none so couetous that would wittingly and willingly sell his soule for euery small trifle which is of more value then the whole world there is scarce any so giuen ouer to desperate wickednesse that would haue his seruant by a Lye to hazard his saluation which daunger might bee preuented by vndergoing little or no inconuenience The fourth sinne laid to the Israelites charge is Killing That the land is defiled with blood the which we must needs acknowledge doth exceedingly abound in this land in all the kinds degrees thereof for first if we examine our state concerning murther in the highest nature we must needes acknowledge that our country is exceedingly defiled with bloud for how many outragious and more then barbarous Murthers haue beene committed in euery corner of this Land within the compasse of a few yeares how many openly haue beene slaughtered by desperate Ruffians in frayes and quarrels how many murthered by Theeues and Robbers how many traiterously poysoned and priuily made away by treacherous enimies the which bloudy sinnes being committed by some priuate men would not lye so heauy vpon the whole state if they had ben seuerely punished by the Magistrates and bloud had beene punished with bloud But alas it hath ben far otherwise for diuers horrible murthers haue had their pardons by the mediation of their great friends contrary to the expresse cōmandement of almighty God Gen. 6. 9. Exo. 21. 12. Num. 35. 30. Gen. 9. 6. Exod. 21. 12. Num 35. 30. 31 31. Wherby it is come to passe that the whole land is defiled with bloud for as it is Vers 33. Bloud defileth the Land and the Land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it But if wee speake of the other inferiour kindes of Murther wee shall finde that not onely some few persons but euen the whole body of the people is guilty of this sinne for to speake first of the murther of the hart how doth it abound Of the murther of the Heart amongst vs in the seuerall kinds thereof for how common is vnjust anger without a cause inueterate malice whereby one beareth to another such hatred that they will not so much as speak to them for long time together yea and rather then they will forgiue injuries depriue themselues of the Sacrament the seale of their saluation spightfull enuie whereby one is vexed at the prosperitie of another no lesse grieued at the sight of their neighbors good then in the sense of their own euil So how doth desire of taking priuate reuenge bear sway in mens harts insomuch that men think it a disparagement to their courage and a great disgrace to them if they put vp an injurie how doe men disdaine and dispise one another if they come neere them in place apparrell or account whom they esteeme their inferiours what rejoycing is there in other mens harmes especially if they enuie their state or beare them any secret grudge when was there in any age the like crueltie in the harts of men whereby they are not onely restrained from doing good one to another in their greatest extremities but moued also to hurt and oppresse one another when they haue opportunitie when were men so eagerly disposed to entertaine discord and contention vvhen but the least shew of an occasion is offred by all which it appeareth how the murther of the heart aboundeth The like may be said of the murther of the Tongue for Of the murther of the Tongue rayling chiding and reuiling is to be heard in euery corner for euery trifle one miscalling another by reprochfull names and out of the malice of their hearts men are ready to vtter for euery light cause such poysoned words as tend to their disgrace and ruine how ready are the most to deride and scoffe one another with bitter frumps thinking that they haue much commended their wits when they haue taunted one another with byting jests what back-biting and slandering aboundeth in euery house where the continuall subject of mens talke both at their table and in their ordinarie communication is the faults and imperfections of their neighbours yea sometimes of their most familiar friends by all which it is manifest that the most men are guilty of the murther of the tongue Neyther are the greatest part amongst vs to be excused Of the murther of the Hands of the murther of the Hands for although for feare of the Law the most be restrayned from actuall murther yet how many haue offred violence against the person of their neighbour by quarrelling and fighting hurting and wounding of their bodyes thinking this to bee a small or no sinne at all if they doe not take away their liues So that if the Lord should contend with vs and arraigne vs before his iudgement seate vve must generally plead guilty and put our selues wholy vpon the doome of Gods infinite mercy The fift sinne wherof the Israelites are indited and condemned is Stealing of which the whole people of this
Orchards gardens the fruitfull fields and vinyards should bee vtterly wasted and spoyled so that now the good mother earth should like Rachell spend her time in mourning for her children because they were not and like a desolate captiue spoyled of all her riches and percious ornaments lament her passed losse and present miserie The meaning therefore of these words is this that the earth shall become barraine and fruitlesse and and shall be stripped and spoyled of all her inhabitants and so become a vast and disolate wildernesse neither inhabited by men nor adorned with her beautifull fruits as it were with her prinely coate of diuerse coullours for as the earth which is inhabited by a flowrishing people and decked and adorned with her plenteous fruits is saide to reioyce laugh and sing Psal 96 12. Let the fielde bee ioyfull and all that is Psal 96. 12. in it let the trees of the wood then reioyce Vnto which the Prophet Esay alludeth Chap. 35. 1. 2. The wast ground shall Esay 35. 1. 2. bee glad and flourish as a Rose It shall flourish abundantly and shall greatly reioyce So it is said to mourne and weepe when it is dis-peopled and laid wast desolate like a wildernesse So Esay 33. 9. The earth mourneth and fainteth Libanon is ashamed and hewen downe Sharon is like a wildernesse c. Ier. Esay 33. 9. Ier. 4. 27. 28. 4. 27. 28. The whole land shall bee desolate therefore shall the earth mourne Ioel. 1. 10. The field is wasted the land mourneth Ioel. 1. 10. for the corne is destroyed c. And thus the land mourned first when as it was wasted by Tilgath-Pilneeser King of Assiria who led away two Tribes and a halfe captiue as appeareth 1. Chron. 5. 26. 1. Chro. 5. 26. but much more when as it was vtterly ouerthowne and destroyed by Salmaneser of which wee may read 2. Kings 17 2. King 17. Secondly it is saide that euerie one that dwelleth in the land shall bee cut off the word is shall languish or faint through weakenesse whereby hee signifieth that howsoeuer the people would not mourne for sinne yet the Lord would make them mourne vnder his punishments and that so greatly that they should euen languish and faint in their sorrow and heauines hauing no appearance of any comfort Now these judgements are further aggrauated and amplyfied whereas it is said that the vnreasonable creatures the inhabitants both of the ayre earth and water shall bee pertakers of the peoples miserie and bee ouerwhelmed in their ruine and this sheweth the greatnesse of their destruction For as when the Lord would magnifie his blessing vpon mankinde he saith that he would keepe his Couenant not onely with Noah and his sonnes but with all liuing creatures Gen. 9. 9. 10. Foules Cattle and Beasts because these creatures were giuen vnto man for his profit and honest delight so contrariwise when hee would amplifie his irefull judgements hee sayth that he would not onely destroy the people but also spoyle them of all benefits whereby they might receiue any profit and comfort And as to amplifie the greatnesse of their punishment and the grieuousnes of their sinne he commanded the Israelites to destroy not onely the people of Iericho but also their houses beasts and cattle siluer gold and all that belonged to them so here he threatneth that for the same causes he would take the same course with the Israelites themselues that is to shew his detestation of their horrible Treasons and Rebellions hee would not onely destroy them but also their Land and all that belonged vnto them Yea he saith his punishments should extend to the fishes of the sea and this doth exceedingly amplifie the greatnesse of his wrath for euen in the generall Deluge the fishes were exempted from punishment as if they had beene a nation of another world who hauing no societie with mankinde were not infected with the contagion of his sinne but now he shewed that his wrath was more inflamed in that hee threatneth to make the fishes pertakers of mans misery and punishments not that indeede the Lord was purposed to catch the sillie fish in the nets of his judgements but onely vsed these Rhetoricall and Hyperbolicall amplyfications that hereby hee might more feelingly affect the secure and hard hearted israelites both with the sence of their haynous sinnes and grieuous punishments And this is the meaning of the words The Doctrines The doctrines which arise out of them are diuers First whereas he saith The sinnes of the inhabitants cause a land to mourn Therefore that is because of their grieuous sinnes the Land shall mourne and become desolate hence we obserue that the chiefe cause which maketh a land sit mourning like a desolate widdow or a distressed mother robbed of her children and spoyled of all her comforts is the sin of the inhabitants Psa 107. 34. This brought an vniuersall deluge ouer Psal 107. 34. the whole world this brought downe fire and brimstone vpon Sodome and Gomorrah this caused the land of Canaan to spue out her inhabitants Leu. 18. 25. The like judgement Leu. 18. 25. 26 whereof the Lord threatned to inflict vpon the Children of Israel if they imitated them in their sinnes Verse 28. Deut. 28. 21. 22. 63. The which threatnings were accordingly Deut. 28. 21. 22. and 63. accomplished in their captiuitie and finall desolation The vse of this doctrine is that thereby wee bee made The vses carefull to auoyde sinne seeing it bringeth the judgements of God not onely vpon our owne heads but also vpon our country Secondly it teacheth vs to what cause wee are chiefly to impute all manner of punishments as warre dearth the pestilence namely to our sinnes as the chiefe and principall cause whatsoeuer be the inferiour causes meanes or instruments Thirdly it confuteth their practise who endeauour to vphold the flowrishing state of their Country by Machiuilian pollicies falshood treacherie wrongs and injuries offred to their neighbours by tollerating the sinnes which should be seuerely punished for feare of bringing daunger to the State by exasperating a multitude or great faction or by any other wicked and vnlawfull meanes whatsoeuer for how approueable so euer these courses may seeme in humaine Exo. 1. 10. Num. 24. 14. and 25. 2. and 31. 16. 17. 2. Sam. 16. 21. 1. King 12. 26. 27. pollicy yet the truth is they are so farre from preseruing a land that they make it liable to Gods judgements and bring downe vpon it his heauie punishments Exo. 1. 10 Num. 24. 14. and 25. 2. and 31. 16. 17. 2 Sam. 16. 21. 1 King 12. 26. 27. 28. The second obseruation may be this if a people hauing haynously sinned doth not seriously repent and mourne vnder They who will not grone vnder the burthen of sinne shall mourne vnder the burthen of punishment the burthen of their transgressions they shall faint and languish vnder the burthen of
Israell whereby all hope of restitution was vtterly cut off The last thing expressed is the time of these calamities in these words in the day and in the night The words are originally to day and to night whereby he signifieth first that their punishments should be very sodaine and speedy and secondly that they should be continuall one following in the neck of another as the day doth immediately follow the night As though he should say I will speedely destroy the people in their sinnes and although I do not presently attach with my judgements the false Prophets because the people must beare the first brunt of the war yet hauing done with the one I will immediately begin with the other vntill I haue made an end of all because all haue joyned together in this rebellion And this is the meaning of the words The Doctrines The doctrines which arise out of them are these First we may obserue that They who wil not be admonished shall be destroyed those who cannot indure to be admonished of their faults nor reproued for their sinnes by Gods true Prophets but rather desire to bee soothed and flattered in their wicked wayes by false and lying seducers shall fall into the pit of Gods fearefull judgements So it is said Prou. 29. 1. A man Prou. 29. 1. that hardeneth his necke when he is rebuked shall sodainely bee destroyed and cannot be cured Examples hereof we haue in 1 King 22. 26. 2 Chron. 25. 15. 16. 23. 27. Esay 30. 10. 13 2 Thes 2. 11. Ahab 1 King 22. 26. 27. 34. In Amaziah 2 Chron. 25. 15. 16. 23. 27. In the people of Israell Esay 30. 10. 13. And in the limmes of Antichrist 2 Thes 2. 11. The reason hereof is manifest for admonition and reprehension are the meanes to bring the sinner to repentance repentance is the principall meanes to preuent Gods judgements those therefore who refuse the meanes of amendement continue obstinately in their sinnes and so remaine continually liable to deserued punishments Gods Ministers are the spirituall Physitions who cure those who are diseased with sinne by ministring vnto them the wholesome preseruatiues of admonition and the bitter potions of reprehension rebuke If therefore these medicines be applyed there is hope of recouerie but if the patient contemne the Physitions counsell and refuseth to take these wholesome medicines but rather hearkeneth to some vnskilfull Empericke who promiseth cure without any trouble to the patient such a one is neere death and destruction because he cannot be cured as the wise man sheweth Prou. 29. 1. Prou. 29. 1. The vse hereof serueth first to moue all men willingly to hearken vnto admonitions and patiently to beare reproofes seeing it is a notable meanes sanctified by God for our amendement that so we may escape Gods heauy judgements An example hereof wee haue in Dauid Psal 141. 4. 5. Who would not eate the delicates of the wicked but desireth Psal 141. 4. 5. that the righteous should smite and reproue him because their rebukes were as a precious Balsamum to cure his spirituall wounds of sinne Secondly it serueth to perswade all Christians with chearfulnesse to performe this duetie of admonition and reprehension seeing it preserueth their brother from death and destruction for if we are bound when we see the beast of our enimie endaungered to relieue him by keeping him from running into the ditch or by helping him out being fallen how much more are we bound in conscience to helpe the person not of our enimie but of our neighbour yea of our brother and to preserue him by our Godly admonition from falling in the pit of vtter destruction This duety God requireth Leu. 19. 17. Thou shalt not hate thy brother in thine Leu. 19. 17. heart but thou shalt plainely rebuke thy neighbour and not suffer him to sinne And is commended as a singular work of charitie Iam. 5. 19. 20. Which who so performeth howsoeuer Iam. 5. 19. 20. for a time he may be suspected as an enimie or taken for a rigorous troublesome friend yet in the end he shall bee preferred before the most pleasing flatterers as appeareth Prou. 28. 23. Hee that rebuketh a man shall finde more Pro. 28. 23. fauour at the length then he that flattereth with his Tongue Lastly it serueth to shew the miserable condition of this The impatiencie of men in these daies to heare reproofe land and state which abounding in sinne is notwithstanding impatient of reproofe and is so desperately setled in wickednesse that it is now more daunger for a godly man to reproue sinne then for offenders to commit it Neyther are priuate men alone discouraged from performing of this dutie with the taunts and violence of the wicked ones but euen Gods faithfull Ministers are so hampred if they freely and plainely reprehend the iniquities of the times that except the word of God be as fire in their bowels which cannot be smothered they take little pleasure in censuring sinne or in being the Lords heraulds to denounce his heauy judgements Yea so vnmeasurably are Gods ambassadours restrayned from deliuering the word of reproofe that euen Stageplayers may more freely and safely scoffe at the vices of great offenders then Gods Ministers may sincerely reprehend them out of Gods word Seeing therefore wee are growne desperate in sinne and impatient of reproofe what remaineth but that with the Israelites we fall into the pit of Gods fearefull judgements The second thing to be obserued is that not onely the The Prophets who seduce the people shall perish with them people who liue in wickednesse but also the Prophets who seduce them or boulster them vp in their sinnes shall fall into the pit of Gods judgements in the day of his visitation So the Prophet Ieremie threatneth Pashur the sonne of Imner the Priest that because hee had preached lies he and Ier. 20. 6. and 23. 31. all that belonged to him should dye in captiuitie Ier. 20. 6. So the Lord threatneth that in his wrath hee will come against the Prophets which haue sweete tongues seducing the people with pleasing Lyes Chap. 23. 31. So when the false Prophets bore the people in hand that they should not serue the king of Babell for this their sinne in seducing the people and the sinne of the people in giuing credit rather to them then to the true Prophets the Lord denounceth destruction both against the Prophets and people Chap. 27. Ier. 27. 15. and 14. 14. 15. 16. 15. See Chap. 14. 14. 15. 16. The Prophet Ezechiell likewise threatneth the false Prophets that because they proclaymed peace where the Lord denounced warre played the dawbers in couering the faults and sinnes of the people with vntempered morter that they and their worke should both perish Ezech. 10. 14. And in generall the Lord deliuered Ezech. 13. 10. 14. this denunciation by the same Prophet that if the watchman seeing the sword comming did
they Ier. 2. 10. 11. could finde the like wickednesse committed by them against their Idols which they had committed against him the true and euerliuing God The sinne committed by this people is that they did aske councell at their stocks and their staffe did teach them In which words their sinnes are both expressed and also their folly in committing of them exceedingly aggrauated But let vs come to the meaning of the words Some expositers not to be neglected do vnderstand them allegorically as though by woode and staffe were meant their ignorant and false Prophets vpon whom they did rest relie for their direction in the right way as the blinde asketh counsaile and relyeth for his direction in his way vpon his staffe But Allegories are needlesse where the literall sense is more probable and agreeable with the Text and besides it seemeth to me a farre fetched and vnvsual Allegory to signifie false Prophets by wood and staues and therefore I rather thinke that as ingenerall he accuseth them of their Idolatry in that they did goe vnto Idols call vpon and worship them so more especially that they did consult with them and aske their counsaile and direction about future euents The particular sinne therefore whereof he accuseth them was their Idolatrous and superstitious diuinations whereof as there were many kindes according to the diuers instruments which they vsed as diuining by Oracles by Lots by fire and water by flying of Birds and looking into the intrailes of Beasts by their tripodes dead bodyes and the like so were there amongst them these two speciall kindes here mentioned namely when in their diuinations they vsed wodden Author libri 613. mandatorum Images the which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also when as for the same purpose they vsed certaine crooked wands or sticks which were fitted for their vse with certaine Ceremonies Pictures and Characters written on them The which kinde of Diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Liuie in his Romaine History and M. Cicero in his bookes of Diuination maketh mention So that their sin here condemned was that they forsooke the Lord and his true Prophets and refusing their direction did consult with their Idols and Images for the knowledge of future events vsing many heathenish superstitions and diuellish Ceremonies for this purpose An example of this sinne we Ezech. 21. 21. haue in the king of Babell Ezech. 21. 21. And the King of Babell stood in the parting of the way at the head of two wayes consulting by Diuination and made his kniues bright namely which he vsed in killing and cutting vp his sacrifices he consulted with Idols and looked into the Liuer All which kinds of abhominatiōs vvere in the Israelits much more abhominable seeing they had the law of God wherein they were expresly condemned as appeareth Leu. 20. 27. Deut. 8. 10. 11. 12. Leu 20. 27. Deut 18. 10. 11 Now this their sinne is further aggrauated by diuers arguments first by their shamelesse impudency in that notwithstanding they consulted with these Idols and vsed all these diuellish ceremonies yet they still boasted that they did not worship nor consult with the Images themselues but God in the Image And therfore it is not said that they did aske counsaile of their Images but in their Images for so the Text hath it that is vsed them as their instruments wherein they boasted that they consulted with the true God Secondly he doth not simply say that they consulted with an Image or staffe but they aske counsaile in their wood and their staffe teacheth them signifying hereby that they had learned no such thing out of Gods word where all such practises are condemned as most odious abhominations but that they were their owne will-worships humaine inventions and diuellish superstitions Lastly he aggrauateth their sinne by their sottish follie in that they had not onely refused the counsaile and direction of the most wise and all-seeing God but also had made choyse of base and blinde Idols made of wood and stone to be their guides and counsailours which were in other things though not in this far more senslesse then themselues and suffered themselues to bee aduised and directed by their staues which were not onely destitute of vnderstanding but also of sense and motion but as it pleased themselues to carrie moue turne and rule them herein like vnto blind men who refer themselues ouer to be guided by their staffe in their way which themselues carry Yea in truth herein farre more blinde and extreamely sottish in that the blinde mans staffe howsoeuer it doth sometimes deceiue yet most commonly it helpeth him to auoide dangers whereas these men suffering themselues to be guided by these staues of diuellish superstition are thereby misled into the deepe pit of eternall destruction This sottish folly of idolaters is most excellently deciphered by the Prophet Esay Chap. 44. 14. 15. 16. where he saith Esa 40. 20. 21. and 44. 14. 15. that the blinde Idolater taketh a tree out of the forrest and burneth the halfe thereof euen in the fire and vpon the halfe thereof he eateth flesh he rosteth the rost and is satisfied also he warmeth himselfe and saith Aha I am warme I haue beene at the fire Verse 17. And the residue thereof he maketh a God euen his Idoll he boweth vnto it and worshippeth and prayeth vnto it and saith deliuer me for thou art my God c. And this was the sinne of the people of Israell the cause whereby they became so deepely besotted in this wickednes is rendred in the next words For the spirit of Fornications hath caused them to erre and they haue gone a whoring from vnder their God Where the Prophet sheweth that it was no meruaile they so fouly erred out of the way of truth seeing they were wholy mislead by a spirit of Fornications which made them to goe a whoring from vnder their God Now by this spirit of Fornications we are to vnderstand not onely the vncleane spirit Sathan vvho leadeth men into all manner of spirituall and corporall filthinesse but more especially that vehement proannesse and feruent inclination vnto this spirituall whoredome and Idolatrie which vvas deepely rooted in the hearts of the people for vehement affections and earnest inclinations are with the Hebrewes called the spirit of such things as are so earnestly affected as the spirit of Ielousie Num. 5. 14. The spirit of Lying 1 King Num. 5. 14. 1. King 22. 13. Esay 19. 14. and 29. 10. Zach. 13. 2. 1 Iohn 4. 6. 22. 13. The spirit of Giddinesse Esay 19. 14. The spirit of Drousinesse Esay 29. 10. The spirit of Vncleannesse Zach 13. 2. The spirit of error 1 Ioh. 4. 6. In all which places is signified the exceeding proannes of mans corrupt nature vnto these euils as though the very soule it self were wholy set vpon them or as if the soule were not so much the subject of the vices and
a side out of the way of righteousnesse the Lord is readie to whip him into it againe by the scourge of afflictions and that not for want but in the abundance of his loue because hee should haue no incouragement to goe on in sinne which would bring him to destruction And this Dauid himselfe well knew and therefore saith that before hee was afflicted hee went astray but being afflicted hee kept Gods word Psal 119. 67. And therefore hee saith that it was good for him that hee had beene afflicted seeing hereby hee had Psal 119. 67. and 94. 12. learned Gods statutes verse 71. And Psalme 94. 12. Hee pronounceth them blessed whom God doth chastise and teach in his Law So the Lord telleth Dauid that if his sonne Salomon sinned hee would chasten him with the rod of men but his mercy should not depart from him 2 Sam. 7. 14. giuing vs to vnderstand that hee will not let his children escape 2. Sam. 7. 14. in their sinnes without correction and yet neuerthelesse remaineth mercifull vnto them Finally howsoeuer the gentiles were suffered to goe on in their idolatrie and to flowrish in their sinnes yet as soone as his owne people Israell did leaue his pure worship and follow Idols hee did seuerely punish them as appeareth Exod. 32. and in the History of the Iudges and Kings Exod. 32. Lastly this appeareth by cleare euidence of reason for The former doctrine prooued by reasons as impunitie is a manifest signe that God giueth men ouer to goe on in their sinnes to their destruction because he denyeth them the meanes whereby they might come to the sight of their sinne and vnto true sorrow for it so it is a good signe that God loueth vs as his Children when hee vseth vs like his Children that is correcteth vs for our faults and affordeth vnto vs the meanes whereby wee may bee reclaymed Wee are so blinded with carnall securitie and selfe loue that wee cannot see our transgressions and iniquities and afflictions are that sharpe but yet soueraigne water which helpeth to the recouery of our sight when as therefore the Lord denyeth to afflict vs liuing in sinne what doth he else but leaueth vs to our own naturall blindnesse to goe on in our sins till we fall into the pit of destruction They are those precious salues which serue to draw out the core of our corruptions and those wholesome though vnpleasant potions whereby wee are purged from our sinnes when as therefore the Lord afflicteth vs hee intendeth to cure and purge vs but when he with-holdeth these meanes his purpose is to let vs fester and rot in our sin and to let vs abound in these grose humours which will bring the sicknesse and death of the soule vnto vs they are those purging fires which purifie vs from the drosse of our corruptions and therefore when the Lord casteth vs into them his purpose is to make vs pure gold fit for his treasurie of eternall happinesse but when he letteth vs alone in the drosse of our sinnes his meaning is to let vs rust and canker and to cast vs away as refuse siluer The vse hereof serueth to confute the vaine bragges of The Papists confuted who glory in the outward pomp of their church the Papists who boast of the glory pompe riches and the flourishing estate of their Church vsing it as an argument of Gods loue towards them and of the truenesse of their Church and Religion that they are blessed with great prosperitie and on the other side objecting the crosse and manifold persecutions which the professours of the Gospell are subject vnto as a reproach to their Religion But seeing so many sinnes are not onely committed but also tollerated yea defended and countenanced in that Church their immunitie from afflictions and punishments can bee no signe of Gods Loue but rather that in his heauie displeasure hee hath giuen them ouer as a desperate cure and because by no meanes they vvill bee reclaymed from their Superstitions Idolatryes Adulteries and other enormious crimes that therefore they are giuen vp to a reprobate sense and to their owne filthy lusts that so committing sinne with greedinesse they may treasure vp against themselues wrath against the day of wrath and of the declaration of the iust iudgement of God And the like vse also may secure Worldlings make of this Doctrine who blesse themselues in their sinnes because they are not crossed in their euill courses seeing nothing ought to bee a greater terrour vnto them then this that the Lord leaueth them to themselues and with-holdeth from them this wholesome meanes of their amendement Lastly it serueth for the comfort of Gods Children when as they are sharply afflicted for their sinnes seeing this is no signe of Gods hatred and of their rejection but rather of his Loue and Fatherly care ouer them which causeth him to lay vpon them these chastisements that hereby they may bee reclaymed from their sinnes and not suffered to runne on in their euill courses to their destruction The second doctrine which wee here learne is that if If we dishonor God he will dishonour vs. wee doe neglect our dutie to GOD hee will make those who owe vs dutie to neglect this dutie when we most expect it and if wee dishonour him by our sinnes hee will cause vs to bee dishonoured and disgraced not onely by our enimies and strangers but also by our nearest and most familiar friends So because the people of Israell who professed themselues the spouse and children of God did by forsaking the Lord their husband and father and adhaeâ—ing vnto Idols grieuously dishonour his holy name the Lord layeth vpon them a proportionable punishment that their wiues and daughters should neglect to them all loue conjugall duties and filiall obedience whereby they should not onely inwardly bee vexed and grieued in their minds but also outwardly in their names be exposed to infamie and reproach The like example wee haue else where in the booke of God when Noah neglected the duty of temperance and sobriety towards God his wicked sonne C ham neglected the dutie of reuerence towards him When Elie was so indulgent towards his sonnes that hee would rather displease God by suffering them to dishonour his name then hee would displease his sonnes by giuing them due correction whereby they might haue beene reclaymed from their sinnes they neglected all dutie to their father contemned his holy admonitions and so brought shame and reproach vpon the whole familie For the Lord caused in one day not onely the glory to depart from Israell when the Arke was taken which chiefly redounded to the dishonour of Elie who then was the Iudge of Israell but also tooke away his sonnes which were to be the glory of his house and togeather with them the office of the Priesthood and so made him inglorious both in the Common-wealth Church and in his owne priuate familie The like may be sayd of Dauid who
their idolatrous and false worship Againe as our Sauiour saith in another case they had Moses and the Prophets the Luke 16. booke of Gods law faithfull Expositors to make it cleare to their vnderstandings and to admonish them of their euill waies and therefore it was likely if they would not giue them the hearing then much lesse would they regard their priuate admonitions And this is the meaning of the words The doctrines The do ∣ ctrines which arise out of them are these First we here learne that the greatnes of those that offend either in respect of honor The greatnes of the sinner doth aggrauate the sinne power riches or other Gods blessings doth not take away or extenuate the fault guilt or punishment of sinne but rather doth increase and aggrauate them Because Ephraim was the principall Tribe amongst the ten and most abounded with all maner of Gods blessings therefore in the first place he is accused as being more sinful then all the other Tribes and in the generall inditement hee beareth the name of all his confederates as being in respect of his greatnesse more guiltie of sinne then any of his brethren So because the Lord had aduanced the people of Israel aboue all the nations round about them and had priuiledged them with extraordinarie blessings both temporall and spiritual aboue al their neighbour countries therefore their sinnes and rebellions were much more haynous and abominable in Gods sight and their punishments much more grieuous as appeareth Ezech. 5. 5. 6. 9. 10. In these respects also the Prophet matcheth Ezech. 5. 5. 6. 9. 10. cap 6. them yea and giueth them the preheminence in wickednes aboue Sodome it selfe especially in that they had abused Gods more rich mercie and wilfully withstood the meanes of their conuersion and saluation which the other wanted as he sheweth at large Ezech. 16. And surely not without reason are those to be condemned as the most grieuous malefactours who being most highly aduanced by God in the fruition of all his gifts and blessings do notwithstanding dishonor him by their sinnes and with an high hand rebell against him First because to their other sinnes they adde horrible ingratitude a vice odious to God and man for whereas Gods bountie should oblige them to dutie and obedience they forgetting or neglecting the author of their preferment abuse his owne gifts to his dishonour and like vnthankfull rebels being aduanced and inriched by their Soueraigne vse all their credit power and wealth to strengthen them in their rebellion Secondly because those who are aduanced aboue others in honour power and riches are seated as it were vpon a hill and in the eye of all men whereby it commeth to passe that their sinnes are exemplarie and so they doe not only offend God themselues but also draw others to imitate their wickednes and hereby their single sinnes are doubled and redoubled vpon their sinfull soules according to the number of those who are corrupted by their euill example The vse hereof serueth to stirre vp all whom the Lord hath The more we are aduanced the more should be our thankfulnes aduanced aboue others in his blessings that they earnestly labour to exceede others in thankfulnes and obedience Otherwise if they being vnmindfull of Gods benefits rebell against him and dishonour his name by their sinnes they shall be condemned and punished not only as ordinarie sinners but also as vngratefull rebels and as chiefe captaines and ringleaders who by their example haue drawne others into the like transgressions Secondly those who are of a meane estate may here learne The smalnes of our receits causeth short accounts contentation seeing by the smalnesse of their receits they haue the benefit of short accounts and the lower their condition is the more they are priuiledged from the guilt of other mens sinnes For whereas those who are in eminent places are exposed much more to the boisterous stormes of manifold tentations and when they fall like high buildings beate downe inferiours as it were vnder cottages with their ruines those who are but of meane qualitie doe not lie so open to these blasts of triall or though they be ouerthrown in the day of tentation yet commonly they are only guiltie of their owne fall there being few or none that by their example are drawne into their sinne Secondly we here obserue that such is the neere coniunction betweene idolaters and their idols that they most The neere coniunction betweene idolaters their idols hardly admit of any separation for as in corporall fornication the adulterer is so ioyned with the adulteresse that they become one flesh whereby it commeth to passe that they so desperatly dote one vpon another that neither the losse of their credit nor the impouerishing of their estate nor the manifold mischiefes which accompanied their sinnes in this life nor the eternall torments of hell fire which are threatned against adulterers in the life to come can weane them one from another so in this spirituall whoredome the idolater doth in his hart and affections so cleaue vnto his idols that he neglecteth his fame and reputation with the godly consumeth his wealth and substance contemneth Gods heauie iudgements denounced against idolaters both in this life and the life to come And this was the estate of Ephraim in this place who so firmely cleaued vnto their idols that they could by no meanes be seuered neither by Gods alluring promises nor terrifying threats neither by his mercies nor by his iudgements neither by the publike preaching of Gods Prophets nor by the priuate admonitions of their brethren and therefore the Lord commandeth the men of Iuda not to intermeddle with them as being now become a desperate cure of whom there was no hope of amendment and reformation Many such examples we haue in the book of God Although Laban long enioyed the companie of holie Iacob and plainly saw the manifold blessings which the true Iehouah multiplied vpon him yea and vpon himselfe also for Iacobs sake yet all this could not withdraw him from worshipping his idols So although the Lord made choice of the Israelites for his peculiar people and gaue vnto them his law wherein he prescribed his true worship and restrained them from idolatrie and confirmed this law by powerfull miracles and by continuall experience gaue them to vnderstand that he blessed them with all his benefits whē they worshipped him according to his reuealed will and contrariwise multiplied his plagues vpon them when they worshipped idols yet so wholly were they possessed with a spirit of fornications that all this would not restraine them from this sin nor reclaime them from their idolatrie when they had addicted themselues vnto it So although the Lord had punished the land of Iuda with captiuitie and desolation and had sent his Prophets vnto them that remained to ascertaine them that their idolatrie was the chiefe cause of all their miseries yet they rebelliously
contemne the word of the Lord and desperately resolue to continue in their idolatrie Iere. 44. 16. 17. 21. 22. The like may be said of Ieroboam Iere. 44. 16. 17. 21 22. Ahab and the rest of the idolatrous Kings who after they had ioyned themselues with idols could by no meanes be euer parted from them neither by Gods word nor by his miracles by his benefits nor by his punishments And euen in our owne daies doe wee not see that the idolatrous Papists hauing wedded themselues to their superstitions will by no meanes admit of any diuorce and separation but shutting their eyes against the light of Gods truth and hardening their hearts against all those holy precepts whereby idolatrie and superstition is forbidden and condemned impudently persist in their euill courses chusing rather to rase out that which was written by Gods owne finger and to mangle and maime the commandements of almighty God which prohibite the making and worshipping of images then to suffer their idolatrous superstitions to bee rooted out of their hearts or to admit of any diuision or separation betweene them and their idols The vse of this doctrine is that when any are suiters vnto We must preuent the beginnings of idolatrie vs in the behalfe of idols for our loue we giue them a speedie answere and forbid the banes when they are first published alleaging for our selues that wee are alreadie married to our husband Christ and therefore cannot entertaine their loue vnlesse wee would become notorious strumpets that we haue alreadie receiued Christ into our hearts and therefore there is no place there for idols seeing there can bee no communion betweene them that we are the temples of the holy Ghost which hath no agreement with idols as the Apostle speaketh 2. Cor. 6. 16. Yea let vs not onely abhorre 2 Cor. 6. 16. this spirituall whoredom in the grossest kinds but also withstand all meanes and occasions thereof making with Iob in another kinde a couenant with our eyes that wee will not looke vpon these alluring harlots and stopping our eares against all those bewitching pandors who solicite for them and wooe our harts from God and his pure worship Otherwise such is the inclinablenesse of our hearts to idolatrie and superstition and in so neere a bond of loue is corrupted nature and our fleshly part vnited with idols that if wee giue way to the first motions and suffer our hearts and affections to be ioyned with them the knot betweene vs will prooue inseparable and no perswasions will withdraw vs from them Thirdly wee here learne from the name which the holie Idolatrie and superstition bringeth no true comfort but horror and anxietie Ghost giueth vnto idols that they doe not giue vnto those who are deuoted to their seruice any true comfort or sound ioy or peace of conscience but contrariwise horrour and scare disquietnes of minde and iust cause of griefe and sorrow in respect of the manifold miseries calamities which they bring to both soule bodie and state in this life and the life to come For whereas those who serue the Lord the Prince of peace and God of all consolation may certainly expect from him peace of conscience in the middest of all wordly garboyles and true comfort when they are compassed about with all calamities contrariwise they who worship idols serue Satan the prince of terror and feare who continually tormenteth his vassals with perplexed mindes and troubled consciences and draweth them to their deuotions by dreadfull apparitions and affrighting terrors hauing no ground to giue vnto them whereupon they may build any sound cōfort Wheras those who truly serue God according to his reuealed will may securely expect helpe in the time of trouble and protection and deliuerance in the time of danger because hee is omniscient and knoweth our estates omnipotent and can relieue vs most kind and gratious and will not withdraw his helping hand when we stand in need contrariwise these idols are blind and cannot see vs impotent and cannot helpe vs without any loue yea without reason sense and life and therefore regard vs not when we most implore their aide Of the former we haue an example in Elias who worshipping the true God in a true maner was heard of God magnified in the sight of the people by an admirable miracle and protected and deliuered in the middest of all dangers of the others in Baals Priests 1. King 18. who by worshipping their idoll got nothing but wounds to their bodies anguish and perplexitie to their minds and soules and vtter destruction to them both The like reward had Ieroboam Ahab and the rest of the idolatrous Kings for their zealous deuotions and painfull seruice which they performed to their idols The vse of this doctrine is that which the Apostle Iohn teacheth vs 1. Ioh. 5. 21. that we keepe our selues from idols 1. John 5. 21. and preserue our bodies and soules pure and vndefiled from the filthie spots of this spirituall vncleannesse And this wee shall do if we resist and withstand the first beginnings and degrees of idolatrie and in Gods worship and seruice submit our selues to be guided by the straight line of his holy word neither declining on the right hand nor on the left or if wee haue been alreadie seduced and ioyned with idols I meane in the worshipping of Saints Angels and Images vnto which kind of idolatrie the Papists allure vs both by their doctrine and example then let vs betimes breake off this fellowship whilest yet there remaineth some hope of separation For if when in our heart and affections we are first ioyned and glewed vnto them we pull our selues asunder with an holy violence we shall finde the separation almost as easily atchieued as attempted the vnion being greene and weake but if we be hardened and strengthened in this coniunction by long time and custome we shall find that the whole wood will as easilie breake in sunder as the ioynt and as soone will the bodie part with his members and the soule admit of a willing diuorce from the bodie as we being thus ioyned may be seuered from idols vnlesse we be plentifully watered with the dew of Gods word and be throughly warmed with the fire of his holy Spirit and so being suppled be made pliable to Gods will Lastly wee heere learne that when men haue long withstood We must giue ouer those who are past cure and not intermeddle with them the meanes of their saluation and are hardned in their sins so as there is no hope of doing them good by our holy admonitions instructions exhortations and reprehensions then are we to let them alone and not to intermeddle with them first because we shall expose Gods holy ordinances to pollution and subiect them to the proude contempt of rebellious and malicious men contrarie to the admonition of our Sauiour Matth. 7. 6. Giue yee not that which Matth. 7. 6. is holy to dogs
runne backe as an vnrulie heifer when her master putteth on the yoke runneth backward and will not suffer the yoke to come vpon her necke And thus the same word is vsed Hosea 7. 14. Hos 7. 14. And they rebell against me Againe this well agreeth with the drift of the place for before hee had said that Israel was rebellious as an vnruly heifer and here he sheweth what was the cause of their vntulinesse namely their excessiue drinking of wine or strong drinke Lastly others reade them according to our translation R. D. Kimhi Comment in Hos in lib. radic Mercer in Hos their drunkennesse or their drinke corrupteth and stinketh In which sense the Prophet alludeth to the qualitie and condition of drunken men who gull downe such excessiue store of wine and strong drinke that their stomackes being not able to digest it it there putrifieth corrupteth and stinketh and so they annoy the standers by with their vnsauory breath filthy belchings and vomitings as the Prophet Esay also speaketh Esay 28. 8. And this interpretation I imbrace Esa 28. 8. aboue the rest first because the word may well beare it for then drinke is said to goe backe when it loseth it naturall vertue degenerateth sowreth and corrupteth Secondly because as I take it it best fitteth with the scope of the Prophet which is not so much to shew the effects of these sinnes as that drinke or drunkennesse maketh men vnruly and rebellious as to set forth these odious sinnes themselues namely that they were addicted to beastly drunkennesse whoredome and bribing and therefore not to be conuersed withall with any that made conscience of their waies And thus the two other sinnes are to be vnderstood in themselues not in their effects Lastly this interpretatiō is most familiar simple plaine without either trope or allegorie and therefore offreth lesse force to the words then the other The meaning then is that they were addicted to this sin of drunkennesse and that in such brutish manner that euen their very breath was noysome and all their whole carriage so beastly and shamelesly loathsome as that it might be an effectuall argument to weane from their company not onely those amongst the men of Iuda who were religious but euen all such as had in them any ciuilitie or humanitie The next sinne which here he laieth to their charge is that they committed whoredome which some also vnderstand of spirituall fornication idolatry but I rather vnderstand it of their carnall whoredome and adultery of which they were also guiltie as before appeareth verse 11. And so these sinnes of drunkennesse and whoredome are fitly ioyned together as the cause the effect for sine Cerere Libero friget venus drunkennesse is a preparatiue to vncleannesse and as it were the wood or oyle wherewith this fire of lust is kindled and nourished Now further he implieth that they were not in any moderate sort giuen to this sinne for hee redoubleth the word in the originall text whoring they whored that is they continually liued in this sinne without measure or shame And this also was an effectuall reason to withdraw the men of Iuda from their company seeing they liued in an infamous and odious sinne and also were likely to infect and corrupt them by their wicked example the sinne of vncleannesse being in it owne nature an infectious and spreading sinne apt to poison all who come neere them that are tainted and infected with it The third last sin is bribing extortion in these words Their rulers loue to say with shame or shamefully Bring ye In which words we are to cōsider the persons who committed this sin and the sin it selfe The persons were their rulers and magistrates The word signifieth their shields whereby is implied first the office and dutie of good magistrates namely to shield and defend their subiects from outward violence iniuries and oppressions and secondly the sinne of these rulers the miserable conditiō of the people is hereby shewed aggrauated both in that the magistrates whose chiefe care and studie should haue been to defend the people to right their wrongs to execute iudgement and repell outward iniuries did greedily bend their mindes to couetousnesse both forgetting their place neglecting their dutie gaped after bribes also in that hereby nothing could follow but horrible disorder in the state when as those who should haue been the correctors and punishers of vice and the rewarders of vertue sought onely their owne priuate gaine and spent all their time and whole indeuours in hunting after bribes and rewards as after a pray whereby all manner of licentious libertie was giuen vnto the people of running headlong into all manner of sinne seeing their gouernours regarded them not or though they should call them into question yet they could easilie blinde their eyes and stoppe their mouthes and tie their hands with rewards and bribes And these were the persons The sinne is both expressed and also exceedingly aggrauated Their sinne laid to their charge is their bribing and extortion which as it is in it selfe euill so it is of worse consequence for it vtterly peruerteth all iustice and righteous iudgement and maketh those who should be vnpartiall Iudges respecters of persons as appeareth Deut. 16. 19. The reward blindeth the eyes of the wise Deut. 16. 19. and peruerteth the words of the iust Now this their sinne is aggrauated by their manner of committing of it and that both in respect of their inward affection and also their outward cariage and demeanure For the former it is said not onely that they were content to receiue gifts when they were offered but also that they embraced this sinne in their heart and affection and were farre in loue with their vice for they loued to say Bring yee For their outward cariage of it it is said not only that they loued to receiue gifts when they were offered and thrust vpon them but that they were growne to such an height of impudencie and iniustice that they did not sticke openly to professe their bribing and by word of mouth to require rewards wringing and extorting from them gifts by direct speeches when either they would haue them winke at their faults or administer iudgement or dispatch their businesse Yea and this they did not in any modest or shamefast maner but shamefully The word here vsed may be referred either to the manner of their requiring rewards that shamelesly and with a brasen forehead they called for bribes and couenanted before hand to haue rewards for any businesse which they dispatched or it may be referred to the rewards which they required namely that they called for shamefull rewards either in respect of their quantitie that they required great rewards for small businesses or in respect of their qualitie that they were the rewards of vnrighteousnesse giuen and receiued for the betraying of iustice and truth for the vpholding of the
wicked and discountenancing of the iust for the cleering or acquitting of the faultie and for the condemning of the innocent And this is the meaning of the words The doctrines which wee learne out of them are these first that drunkennesse The do ∣ ctrines is an odious and loathsome vice which strinketh in the That drunkennesse is an odious sinne nostrels of God and men It is abominable to God as in many other respects so especially because the drunkard maketh his bellie his god vnfitteth himselfe for all duties of Gods worship and seruice and most grosly and vngratefully abuseth his good creatures to the furthering of him in wickednesse as I haue elsewhere more largely prooued So likewise it is loathsomely stinking before men for not only do they offend mens eyes in beholding their filthie cariage and behauiour and their eares by their foolish railing or ribald speeches but also their smell for their noisome sluttishnes euen infecteth the aire and their very breath is a strong argument to make this sin odious so that though there were no impietie in it yet wee were to abhorre it because it is so loathsome The vse hereof is the same which the holy Ghost maketh in this place namely that it serue for a strong disswasion to restraine vs from such companie as are addicted to this sinne of drunkennesse for not only are they to be auoided as wicked 1. Cor. 5. 11. men both in regard of this sinne it selfe and all other abominable wickednesse which is the vsuall fruite thereof lest accompanying them we be allured to ioyne with them in their sinne but wee are to auoid these liuing carrions because they infect the aire with their breath and annoy their companie with their loathsome slutrishnes The second thing which wee here learne is that wee are We must carefully auoid the companie of adulterers with like care to auoid the companie of such as are addicted to the sinne of whoredome though wee had no other reason to restraine vs. For this the Lord himselfe vseth as an effectuall reason in this place to disswade the men of Iuda from accompanying the Israelites because they continued in the sinne of whoredome wherewith they were likely to taint and infect those who entertained neere familiaritie with them The force of which reason will more cleerely appeare if we consider not onely that the euill example of vncleane persons both by their ribald words and vnchast behauiour is apt to corrupt and that in regard of our pronenesse and naturall inclination to this vice wee are as apt to be corrupted but also that adulterers haue many wiles to beguile vs many baites to allure vs and impudent foreheads in venturing to giue the assault to our chastitie as appeareth in the example of Iosephs Mistresse who hauing gotten the aduantage of his companie solicites him to this sinne in a plaine and shamelesse manner in Lots daughters who came to that height of impudencie that they shamed not to intice their owne father in the people of Israel inueigled with the Numb 25. 1. alluring charmes of the cursed nations in Ammon defiling his owne sister and in the shamelesse harlot described in the 2. Sam. 13. Prouerbs who hauing inticed a yong man to come into her companie vsed such an art of lust to abuse him and so many bewitching inticements to allure him that at last hee yeelds vnto her and followes her as an oxe to the slaughter and as a foole to the stockes as it is Prou. 7. 10. 11. 13. 21. 22. Prou. 7. 10. 11. The vse hereof is that if wee desire to preserue our chastitie we auoid the companie of adulterers and vncleane persons seeing in it self it is sufficient to corrupt vs and to make vs copartners with them in this sinne For as there needeth no bellowes to blow the fire when it toucheth gunpowder because the one is no more fit to fire then the other to be inflamed so there needeth no other helpe to inflame the heart with lust then the touch and familiar acquaintance of vnchast persons because as they are fit with the fire of their lust to inflame vs so wee carrie in our selues such combustible matter as is no lesse readie to take the fire to be inflamed Thirdly we here learne that it is one of the highest degrees That it is an high degree of wickednes to be in loue with sinne of sinne when as we doe not only fall into wickednesse but also grow into loue and liking with it for this is the sinne of the Princes of Israel in this place who did not only bribe but also tooke delight in bribing and not only said but loued to say Bring yee Which as it argued that they had brasen faces so also that their hearts were rotten and wholly corrupted with sinne So long as the sicknesse is seated in the outward parts only there is great hope of recouerie because whilest the heart is whole and sound it ministreth and conueigheth life spirits and strength to the exteriour members whereby they are inabled to incounter the disease and in the end to expell it and get victorie but if it haue once seazed vpon the heart and taken thorough possession of it there is no hope of any recouerie so whilest our spirituall diseases of sinne enter no further then the imaginations thoughts words or outward actions our hearts continuing sound in their integritie vprightnes there is assured hope that they ministring continually spirituall life and strength to all the rest of the regenerate parts they will in time expell the corrupt humours of sinne and obtaine a full conquest ouer these spirituall diseases but if sinne haue taken possession of the heart so that hauing committed it we like and loue and highly value it in our affections then remaineth no hope of recouering spirituall health or of escaping death and vtter destruction vnlesse the Lord cure vs by miracle and taking away the corrupted heart out of our bodies doe giue vnto vs new hearts which are sound and vpright It is the top of our perfection and the farthest progresse which we can make in Christianitie when we cleaue vnto the Lord with all our hearts louing him intirely and our neighbour for his sake and when being inflamed with the fire of this holy loue we labour to performe all good duties vnto them both and take our chiefe delight in this performance and so contrariwise it is one of the deepest degrees of sin when we set our hearts vpon it and loue it as our dearest darling and not only willingly transgresse Gods commandements but also delight in our transgression The first is an euident signe of the childe of God though hee haue neuer so many infirmities and imperfections the latter an apparent token of the childe of the diuell though hee be graced with neuer so good a nature neuer so many counterfeit morall vertues neuer so glorious a shew of honestie and ciuilitie It is
these are the sinnes whereof the Israelites were accused Exposition and conuicted the which are further aggrauated by two adjuncts the first in these words They brake out the which speach is Metaphoricall borrowed from the practise of vnruly beasts which will be held in no pasture but breake through all their fences and hedges and so wander abroad and somtimes it is applied vnto riuers running with violent swelling streames whose course being stopped causeth them to break downe their banks to ouerflow the whole country Whereby he implyeth that the people were desperately giuen ouer to work wickednesse so as they would not be contained within any bounds not restrained with any fence namely the law of God his feare shame nor punishment but violently rushed through all these hedges into the open pastures and broad wayes of all sinne and wickednesse yea the more they were stopped in these ill courses the more their swelling lusts ouerflowed spreading ouer the whole country with an vniuersall deluge of impietie and iniquitie The second adjunct whereby their sinnes are aggrauated is expressed in these words And bloud toucheth bloud For the vnderstanding whereof wee are to know that bloud in the Scriptures often signifieth grieuous sinnes together with the guilt and punishment which doth accompany them because he that sinneth maketh himselfe guilty of his bloud which as a just punishment hee deserueth to shead in lue of his transgression So Leu. 20. 9. He that curseth Father Leu. 20. 9. or Mother shall dye the death his bloud shall be vpon him Iosu 2. 19. Whosoeuer goeth out of the dores his blood shal be Iosu 2. 19. 2. Sam. 1 16 1. Kin. 2. 37 Psa 5. 6. Mat. 17. 25. vpon his head and we will be guiltlesse 2 Sam. 1. 16. 1. Kings 2. 37. Psal 5. 6. The Lord will abhorre the man of blood And in this sence the Iewes cryed Mat 27. 25. His blood be vpon vs and our children And thus the words are to bee vnderstood in this place namely that they had committed haynous transgressions and thereby had made themselues subject to guilt and punishment and in this phrase of speach their sins are further aggrauated in respect of their multitude implyed by the plurall number here vsed bloods touch bloods 2 in respect of their continuall practise of wickednesse signified by this word touching whereby he implyeth that their sinnes were continuall and as it were contiguous one with another so as they had no sooner committed one sinne but presently they were ready to commit another and as it were to heape wickednesse vpon wickednesse And this is the meaning of the words the doctrines which out of them may be gathered are diuers First whereas Doctrine the Israelits who were gods people and professed his religion did not onely fall into these sinnes but were growne into a habite of committing them hence wee learne what is the nature of sinne if wee yeeld neuer so little vnto it it will gaine vpon vs if wee entertaine it but once it will come againe without bidding and if wee bid it wel-come the second time it will grow so strong and impudent that it will not away but become a dayly guest yea and it will not come alone but bring with it his companions also The best way therefore to bee ridde of it is when it first offereth That we must reiect the first motions of sin to enter to shut the dores of our harts against it and to turne it backe with a frowning countenance for if wee doe not giue it a repulse it will continually haunt vs till at last with his pleasing allurements it haue perswaded vs to keepe open house for the free entertainment of all sinne and wickednesse But if wee haue already fallen into any sinne then our best course is quickly to expell it and to take heed that it doe not take possession of vs and so pleading custome grow to a habite and second nature For it is our mortall enimie and therefore as it is the best course for our safety to keepe it from entring into our coasts so it is next the best to giue it a sharpe encounter at the first entrance and to keepe it from fortifying and intrenching it selfe against vs. It is a poyson and therefore we hazard the life of our soules if we drinke of it but if wee haue already swallowed it downe our best course is presently to cast it vp againe before it haue dispersed it selfe into the vital parts for then our case will be desperate It is the Ague of the soule for the curing whereof the best methode in spiritual Physicke is to preuent it before it come and to take away the causes thereof or if through our ignorance and vnwarinesse we are fallen into it we are at the first to apply speedy meanes for our recouerie for if it once sease vpon vs wee shall not leaue sinne till sinne leaue vs. The vse hereof tendeth to meete with a deceiueble conceit A deceiueable conceit of corrupt nature discouered and refuted of our corrupt nature which being so terrified by gods Law and fearefull judgements that it cannot resolue to continue a constant course in sin will yet presumptuously borrow leaue of God for once or twise with a purpose then to giue it ouer So some thinke I will neglect the sanctification of the Sabbath and the hearing of the word this once and after I will become very diligent I will now sweare being in heat or standing vpon my credit but my purpose is hereafter to giue it ouer I will now for once breake my word seeing it is greatly for my aduantage but henceforward I will make conscience of my promise I will for a while continue my deceiptfull dealing but when my state is a little better grounded I will become just and honest I will play the good fellow now I am in this company but my purpose is to frequent better and to become more precise I will but this once commit adultery and then hauing but a tryall of it I will resolue to liue chastly but let such consider in what a fearefull case they are if the Lord should as he justly may take them away in his wrath whilest they are committing these presumptuous sinnes or before they haue repented of them for as the tree falleth so it shall lye Eccl. 11. 3 Eccl. 11. 3. and they shall receiue judgement not according to their vnconstant resolutions but according to their certaine actions And in the second place let them know that the more their dropsie soules swelling with presumption drinke of these waters of iniquitie the more they thirst the more they listen to these Syrens the more they are inueigled with them if they are vnable to resist the assaults of sinne when they are vnconquered in their ful strength without maime or wound and assisted by Gods spirit how much lesse will they bee able to stand in the incounter when they