are to liue like Gods subiects and doe seruice to their Lord and Sauiour who hath redeemed them to this purpose 1. Cor. 6. 20. and then to the kingdome of glorie where they shall receiue a rich reward for their seruice euen a crowne of glorie and euerlasting happinesse First then they must ascend out of the kingdome of darkenes Of our comming out of the power of darkenesse by vocation and iustification sinne and Satan into the kingdome of grace which is done first when as Iesus Christ hath effectually called them gathered them into his Church and vnited them vnto himselfe making them members of his owne body by vertue of his holy spirit and the fruit thereof a liuely faith By which vnion they haue right and propriety vnto the righteousnes death and merits of Christ their head whereby they are iustified in the sight of God for the iustice of God being fullie satisfied by the death and merits of Christ and the debt of our sinnes being discharged they are pardoned and done away and we being clothed with his righteousnesse and actuall obedience are accepted and reputed of God as iust and so reconciled vnto him and adopted for his sonnes in Christ And this is the first kind of our ascending out of the land and kingdome of darkenesse when as we are freed and deliuered out of the power of Satan and sinne in respect both of the guilt and punishment thereof so that now it cannot condemne vs nor any longer detaine vs as prisoners vnder the arrest of the law in the prison of death and vtter darkenesse And of this ascension the Apostle speaketh Ephes 2. 4. 5. 6. Secondly they ascend out of the kingdom of sin Satan Ephes 2. 4. 5 6. Our cumming out of the power of sinne by sanctification into the kingdom of Christ when as being vnited vnto him they haue part in his death and resurrection by the vertue and power whereof sinne is mortified in them and they raised from the death of sinne to holinesse and newnesse of life so that now their harts and affections their words and actions their life and conuersation is quite changed for whereas whilest they liued in the land of darkenesse vnder the kingdome of sinne and Satan they were wholly earthlie carnall and diabolicall now being ascended out of the land into the kingdome of Christ they are spirituall and heauenly their heart and affections which in former times did lie groueling on the earth minding nothing but worldlie and carnall things are now mounted aloft so that though their bodies be on the earth yet their conuersation is in heauen from whence they expect their Sauiour the Lord Iesus Christ Phil. 3. 20. And being risen with Christ they doe not Phil. 3. 20. seeke those things which are on the earth but those things which are aboue as the Apostle speaketh Col. 3. 1. And as Col. 3. 1. they rise aloft in heart and affections so also in words and actions which are not as in former times carnall and earthly but spirituall and heauenly Of this ascension the Apostle speaketh Rom. 6. 4. 5. 6. And this is that first resurrection of Rom. 6. 4. 5. 6. which Iohn speaketh in which whosoeuer haue their part are blessed because on such the second death hath no power Apoc. 20. 6. Apoc. 20. 6. And thus the Church and people of God ascend out of the land of darkenesse and the kingdome of sinne and Satan first by their iustification whereby they are freed from the imputation guilt and punishment of sinne so that it cannot Rom. 8. 33. 34. accuse and condemne them and secondly by their sanctification when by vertue of Gods spirit dwelling in them and applying vnto them the death and resurrection of Christ they doe by little and little subdue and mortifie the power of sinne so that it doth no longer reigne and rule in them as Rom. 6. 12. in former times and hauing lessened and abated the corruption doe begin to rise from the death of sinne to newnesse of life yeelding voluntarie obedience to Gods commandements The second manner of the Churches going vp or ascending Of our ascending out of the land of darkenesse into the kingdome of glorie out of the land of darkenesse the kingdome of sinne and Satan is when they ascend into the kingdome of glorie whereof there are three degrees the first whereof is in this life which is onely in hope and in respect of the certaine assurance of their full and perfect deliuerance out of the kingdome of sinne and Satan and of their entrance into and possession of the kingdome of heauen The which their hope and assurance is grounded vpon their vnion with Christ for being assured that Christ their head clothed with their flesh is ascended into heauen they haue no lesse assurance that they his members shall also ascend thither seeing the vnion betweene them is inseparable And this is that ascension of which the Apostle speaketh Ephes 2. 4. 5. Of which in respect Ephes 2. 4. 5. of the certaintie of faith Gods people haue such full assurance that they are said not onely to hope for it but alreadie to haue entred into it and to haue taken possession of it Ioh. Ioh. 3. 36. 3. 36. He that beleeueth in the Sonne hath euerlasting life So 1. Ioh. 3. 14. We know that we are translated from death to life 1. Joh. 3. 14. because we loue the brethren The second degree of their ascension out of the kingdome of sinne and Satan into the kingdome of glorie is at the time of their dissolution when their bodies resting in the graue their soules haue entrance into a reall possession of the heauenly ioyes And of this the Wise man speaketh Eccles 12. 7. And dust returnes to the earth as it Eccles 12. 7. was and the spirit returnes to God that gaue it And the Apostle Paul thus desireth to bee dissolued that his soule might be with Christ Phil. 1. 23. Phil. 1. 23. The last degree is their full and perfect liberty which shall be at the day of the generall resurrection when as body and The last degree of our liberty soule shall be vnited together and being fully freed from the power of Satan sinne death and corruption shall for euer inherit the vnspeakeable ioyes of Gods Kingdome And this also they attaine vnto by vertue of that vnion which they haue with Christ whereby their bodies and soules being inseparably ioyned vnto him they by vertue of his spirit dwelling in them and applying vnto them the power of his resurrection are also raised and ascend into heauen that where he their head is there they his members may be also And of this the Apostle speaketh Rom. 8. 11. But if the spirit of him Rom. 8. 11. that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies
and therefore seeing the commandement of God made that action lawfull which otherwise would haue been theft in the people of Israel therefore the like commandement might make this mariage of the Prophet lawfull which in it selfe was vnhonest and vnlawfull To which I answere that there is great dissimilitude in these two examples for first God the soueraigne Lord and chiefe owner of heauen and earth and all that in them is in his own right and by his sole authority might take that which was his owne frō one and giue it to another Secondly this action was lawfull by the law of nature and nations that those who had long serued them as bondmen should haue some reward for their labours which because they tyrannically withheld the Lord like a Soueraigne monarch and iust iudge righted the cause of the oppressed and appointed vnto them this wages for their tedious seruitude And therefore there being no such equitie in this vnhonest mariage and seeing the Lord neuer by his sole authoritie commandeth things vnlawfull and dishonest this example maketh nothing for their purpose Againe they obiect that God commanded Abraham to sacrifice his owne sonne which action in Abraham should haue been vnnaturall and wicked I answere that this commandement in Gods purpose was a commandement of triall onely which he meant not should be put in execution Yea but though Abraham had slaine his sonne his action had been iust and lawfull I answere that this also is most true for seeing God who is absolute Lord of all creatures and chiefe iudge of heauen and earth hath vnlimited power of life and death and seeing the party was to be slame howsoeuer he was innocent towards his father yet had deserued not onely temporarie but also eternall death in respect of his sinnes against God Abraham being commanded by God to be his minister of iustice in executing deserued punishment vpon his sonne was to set aside fatherly affection and to yeeld obedience to Gods seruice but yet iust commandement Neuerthelesse because the outward administration of this act would haue seemed vnnaturall and against the law of nature and nations the Lord onely inioyned it by way of triall and neuer purposed that it should be put in execution although being the father of spirits it was easie for him to haue raised him againe from death to life And therefore this semblable commandement of a seeming vnlawfull thing affordeth no colour to proue that this dishonest marriage should bee actually inioyned and performed Secondly we may not giue such an exposition of one of Gods Commandements which contradicteth and crosseth an other but that one of such holy and high a calling as this Prophet should linke himselfe in marriage with an infamous and common harlot contradicteth and crosseth other commandements and therefore we are not thus to expound it The proposition needes no proofe the assumption is manifest by these reasons In that it was vnlawfull for the high Priest to take to wife a diuorced woman a woman polluted or an harlot nay he might not so much as marry a widowe Leuit. 21. 14. In that the Lord giueth speciall charge concerning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choyce of his Ministers that their wiues be honest sober and faithfull 1. Tim. 3. 11. and that they haue faithfull children not riotous or disobedient And therefore it is not likely that the Lord who hath had such speciall care of their marriages would inioyne his Prophet to take vnto him an harlot and her adulterous broode and so make his house which should be vndefiled a stewes or filthy brothell Thirdly by such a marriage God should haue made his Prophet contemptible and his ministery and that true religion which he professed should by this meanes haue beene despised and exposed to the slanderous reproach of vnbeleeuers who are apt to take all occasions whereby they may disgrace Gods Ministers and their ministery Fourthly whereas the Lord calleth not onely his wife a woman of fornications but his children also children of fornications hereby it is manifest that this was not actually done but in vision and parable for if we say that they were her children before marriage the text is plaine against it which affirmeth that she conceiued after marriage and bare these children vnto him if wee say that the Prophet had them by her in lawfull marriage how then could they bee truely called children of fornication though before marriage she had plaied the harlot Fiftly there was no necessitie why this should be actually done seeing if it onely appeared to the Prophet in vision and were deliuered to the people by way of parable it were sufficient to conuince them of their sinne which was the maine end the Lord aimed at Sixtly it should not haue been so fit for Gods purpose that this should be actually done seeing he could not marry her and haue by her three children one after an other in lesse time then almost three yeares whereas the Lord sendeth his Prophet to the end that hee should presently conuince the people of their sinnes and reclaime them from their corruptions which were so great that they needed present cure Lastly in the third chapter the Lord commandeth the Prophet to loue and take vnto him an adulterous harlot but this the Lord would not haue actually done for the Lord is a holy and pure Spirit who hateth and abhorreth adulterie and all vncleannesse but onely in type would haue the adulteries of the Israelites which they committed with their false gods discouered from which the great loue which he their Lord and husband had from time to time shewed vnto them could not restraine them And therefore seeing that is typically to be vnderstood why not this also But it is obiected that in the text this is plainely set down as an history of things actually done I answere that this Obiection 1 Answer is vsuall with the Prophets to the end that they may after a more significant and emphaticall manner expresse their mindes and leaue a more deepe impression in the mindes of their hearers to propound types and parables as histories of things done for the distinguishing whereof and the true expounding of such places we are to obserue this rule that where the litteral sense implieth any impossibility or grosse absurditie or any thing contrarie to the analogie of faith or some other plaine place of Scripture there wee are to expound it as a type or parable but in this place if wee take the litterall sense it implieth a grosse absurditie and contradicteth other places of Scripture as I haue shewed and therefore it is to be vnderstood typically and as a parable Neither are we to vnderstand this place so only but many other the like which seeme as plaine histories of things done as this here So Esay is said to haue walked naked and barefoote 3. yeeres Esa 20. 2. 3. So Ezechiel is commanded Esa 20. 2. 3. Ezech 3. 1. 2.
because his spirit dwelleth in you And this is that full liberty and perfect redemption of which our Sauiour speaketh Luke 21. 28. When these things begin to come to passe then looke Luk. 21. 28. vp and lift vp your heads for your redemption draweth neere And this is the meaning of these wordes The doctrines which from hence arise are these First we may obserue that The Do ∣ ctrines after Christ hath gathered his Church and they being gathered That as soone as we are vnited to Christ we ascend out of the kingdome of darknesse haue by a liuely faith chosen and imbraced him for their King and head then presently they ascend out of the land of darkenesse the Kingdome of sinne and Satan and that in respect both of their iustification whereby their sinnes being not imputed they are freed from guilt and punishment and are accepted as righteous being clothed with the righteousnesse of Iesus Christ and in respect of their sanctification whereby they are freed from the power and corruption of sinne when as the Spirit of God dwelling in them applieth vnto them the vertue of Christs death and resurrection whereby their sinnes are by little and little mortified and subdued and they raised from the death of sinne to holinesse and newnesse of life Whosoeuer therefore are gathered into the Church and haue chosen Christ for their head they may bee assured that they are iustified in Gods sight and so freed from the guilt and punishment of their sinnes and also that they are sanctified and in some measure freed from the power and iurisdiction of sinne so that it shall no longer raigne in their mortall bodies for these goe inseparably together so that hauing one we may be assured Rom. 6. 12. that we haue all the other and that wanting one we want all the rest Secondly we may obserue that the Church being set at liberty out of the land of darkenesse doth ascend into the The true members of the Church are not carnall but spirituall Kingdome of God first into the Kingdome of grace and then into the Kingdome of glory So that the Church of Christ and all the true members thereof are no longer earthly carnall and worldly but spirituall and heauenly they are no more citizens of the world but of the new Ierusalem which is aboue their hearts are not now groueling on the Phil. 3. 20. earth but they haue their conuersation in heauen minding not earthly but heauenly things For after that our Sauiour Christ our soueraigne Prince hauing ouercome our spirituall enemies in whose bondage we were inthralled hath pronounced the sentence of our liberty we then begin to shake off the bolts and chaines of our sinnes and corruptions and to come out of the prison and power of sinne and Satan neither will we then make a stay there but make all haste possible to get out of their kingdome and dominion lest againe wee should be ouertaken and inthralled in their bondage and because no other place can secure vs from this danger therefore we ascend into the kingdome of Christ desiring his aide and protection who alone is able to defend vs and forasmuch as whilest we continue in the suburbes of this kingdome the Church militant although we be neuer ouercome yet we are continually assaulted with our spirituall enemies therefore we continually desire and hope to enter within the walles of the heauenly Ierusalem the Church triumphant in heauen where not onely wee shall bee free from danger of being subdued but also from assault and molestation in the meane time setling our minds and hearts not vpon things present but vpon those future ioyes of which we are assured when we shall be admitted citizens of Gods kingdome of glory and attaine vnto our full redemption And these are the steps and degrees whereby we ascend out of the land of darkenesse into the kingdome of glory The degrees whereby we must ascend out of the land of darkenesse the highest whereof none can attaine vnto but they who begin at the lowest for first we must be subiects of the kingdome of grace before wee be subiects of the kingdome of glory we must first be members of the Church militant before we be members of the Church triumphant first wee must enter into the suburbes before we can come into the citie first we must haue assurance of our heauenly inheritance by faith and hope before we shall inioy the actuall possession and lastly we must haue our mindes hearts and affections transported into our heauenly country or else our bodies soules shall neuer ascend thither So that in this point also one of these steps and degrees being ascended it giueth vs assurance that we shall stil ascend till we come to the highest and on the other side if we begin not at the first we shall neuer ascend to the last namely the glorious ioyes of Gods kingdome The last thing to be considered is by what vertue and power we ascend out of the land of darknesse into the kingdome By what vertue and power we ascend out of the land of darkenesse of glory to wit not our owne but Iesus Christs for he alone is it who by his death and merits hath set vs free out of the land of darknesse and deliuered vs from the guilt and punishment of our sinnes and he onely it is who by vertue of his Spirit applying his death and resurrection vnto vs doth enable vs to ascend out of the power of sinne and to subdue and mortifie the corruptions thereof And none but he raiseth vp our mindes from the earth and earthly things and giuing vs entrance into his heauenly ioyes by faith and hope doth transport our hearts and affections thither whither our soules and bodies shall afterwards ascend In a word it is he alone who by vertue of the same spirit vniting vs vnto him as members of his body doth cause vs to ascend in soule at the houre of death and in body and soule ioyned together at the general resurrection and giueth them full and actuall possession of Gods kingdome And therefore let vs beware that we trust not to ascend vp into heauen by the broken ladder of the merits of Saints or our owne works and worthinesse for so shall we rob Christ of his glory and our selues of all comfort in this life and happinesse in the life to come seeing these rotten and broken steps will most faile vs when we most rest vpon them but let vs looke to ascend by Christ alone who is the onely sound and strong ladder vpon which the Angels descend to carry vs vp with them into Abrahams bosome Iohn 1. 51. and the true and straight John 1. 51. way whereby we may ascend out of this vale of misery into the Kingdome of euerlasting glory as himselfe speaketh Iohn 14. 6. Iohn 14. 6. And thus much concerning the description of the Churches happinesse vnder the gouernment of
heare her when as he giueth vnto her vertue to gather cloudes and vapours and open her windowes floodgates so as she may distill her sweete drops to water the earth The last thing here expressed is the persons vpon whom the Lord will bestow these benefits namely all his elect and faithfull ones whom hee hath espoused vnto himselfe and these are comprehended vnder the name Iizreel the signification of which word is here changed neither is it here taken in the euill part as it was Ch. 1. 4. to wit for the seed of God whom he would scatter and cast away but in the better sense for the seed of God whom he would gather into his Church and store vp in his garner of euerlasting happinesse By which change of the signification the Lord would shew that his wrath was changed into mercie and his iudgements into benefits in the time of the Gospell And that this name is so to be taken it appeareth by the verse following where the Lord following the allegorie saith that he will sow her that is this Iizreel his holy seed as also in that he changeth both the other names Lo-ruchamah into ruchamah Lo-ammi into ammi No mercie into Mercie and Not my people into Thou art my people And this is the meaning of these words The doctrines The Do ∣ ctrines which arise out of them are these First wee may here learne who is the author of all our blessings and benefits temporall The Lord is the author of all blessings and spirituall namely the Lord himselfe for he it is that giueth vs our corne wine and oyle he it is who causeth plentie and maketh dearth and out of the garners of his al-sufficient prouidence wee haue all our prouision and sustenance The eyes of all waite vpon him and he giueth them their meate in due season and if he shut his hand they all hunger and pine for want if he open it all things liuing are filled with plentie as it is Psal 145. 15. 16. Psalm 145. 15. 16. The consideration whereof should moue vs rather to depend vpon the Lord for our plentie and prouision then vpon the heauens the earth or the seasons of the yeere seeing he is the principall cause and these but his instruments and inferiour meanes which he vseth for our good Secondly if wee abound in these blessings let vs praise the Lord in the fruitiō of them and be readie out of our abundance to relieue the want and penurie of our poore brethren as the Lord hath inioyned vs for all these temporall benefits though good in themselues are not good vnto vs vnlesse they be receiued with thanksgiuing and sanctified to our vse by the word and prayer as it is 1. Tim. 4. 5. And if abounding with them we do 1. Tim. 4. 5. not communicate them with the poore we commit the sinne of the Sodomites as appeareth Ezech. 16. 49. and consequently Ezech. 16. 49. make our selues obnoxious to their punishments Secondly we may here obserue the time when the Lord The new Couenant is the fountaine of all our good bestoweth these benefits vpon his Church expressed in these words And in that day that is in the day of her espousals when she is married vnto Christ in righteousnes iudgement c. and by Christ reconciled vnto God for before this day we are not onely strangers but also enemies and so remaining subiect to Gods wrath we haue all the creatures opposed against vs but when wee are married vnto Christ and in him reconciled vnto God then all things work together for our good and nothing is wanting vnto vs which is profitable Rom. 8. 28. for vs to receiue From whence we learne that this new couenant of grace betweene God and vs and this spirituall marriage with Christ is the fountaine from which all blessings and benefits spring and flow vnto vs. And therefore if we would haue no good thing wanting which we can desire thē let vs in the first place seek to be espoused vnto Christ in righteousnesse iudgement benignitie and compassion and then the Lord will supplie all our wants and giue vs plentie of corne wine and oyle and all other his benefits And let vs auoid the practise of worldly men who in the first place seeke for glorie riches houses lands and pleasures and in the meane time neuer seeke to be espoused vnto Christ or in him to be reconciled vnto God deferring this as a matter of least importance to old age or the end of life but rather let vs In the first place seeke the kingdome of God and his righteousnesse Matth. 6. 33. and then all other things shall be cast vpon vs as our Sauiour hath promised Matth. 6. 33. Let vs first labour to be receiued into the couenant of grace and to be espoused vnto Christ Iesus and then he will inrich vs with the dowrie of all his temporall and spirituall benefits Thirdly we here learne that whatsoeuer vertue strēgth The creatures haue all their vertue from God whereby they benefit vs. is in any of the creatures to benefit sustaine and nourish vs they haue it wholly from the Lord as appeareth by this notable gradation for we cannot ordinarily liue without corne and food we cannot haue these vnlesse the earth bring them foorth for our vse the earth is barren and vnfruitfull vnlesse it be watered with the dew of heauen the heauens haue no power to distill their fruitfull and pleasant shewers vpon the earth vnlesse the Lord giue this vertue vnto them So that he is the principall cause and first mouer who setteth all inferiour meanes on worke and giueth them motion and strength to deriue his blessings and benefits vpon man neither can a drop of raine fall vpon the earth nor the earth bring foorth one graine of corne but by Gods prouidence and appointment and therfore we may conclude with the Apostle that In him we liue moue and haue our being Act. 17. 28. Is then Act. 27. 28. the earth fruitfull let vs ascribe the whole glorie vnto God haue we a fertill soyle let vs not rest vpon it but vpon Gods prouidence for he that hath giuen it this power and vertue can take it away make it barren Is there a dearth and scarcitie Psal 107. 34. in the land let vs not looke so much to the heauens clouds and weather as vnto God the ruler and disposer of them all expecting and begging plentie at his hands and so hee will heare the heauens and the heauens the earth the earth the fruits and the fruits will heare vs c. Fourthly we here learne that howsoeuer the Lord is the God bestoweth his blessings by inferiour meanes principall cause and chiefe author of all the benefits which we receiue yet we are not to expect them from his hand immediatly but mediatly by inferiour causes and instruments as appeareth by the gradation here vsed and therefore wee
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
alreadie poysoned there-with but like a riuer which hath swelled ouer his bankes ouerfloweth a whole countrey And as the canker or gangreene hauing taken one member of the bodie if it be not presently cured or cut off doth corrupt the next vntill it haue rotted the whole body so if sinne hauing tainted some few members of a body politicke bee not by wholesome lawes and execution of justice killed and suppressed it will like the gangreene spread ouer and corrupt the whole bodie of the common wealth The vse hereof is First that if sinne haue made an entrance The vses into vs wee labour to cast it out before it haue taken full possession and that wee crush in peeces this Babilonish broode before they grow too strong for vs. Secondly it serueth for the confutation of the foolish conceit The follie of those who defer repentance and practise of worldly men who nourish their corruptions and deferre their repentance from yeare to yeare thinking that howsoeuer it is now some-what difficult to maister their sinnes yet hereafter they may do it at pleasure but let such know that the longer their sinnes grow vpon them the more hardly will they be subdued if now they seeme too strong for them let them assure themselues that in further processe of time they will grow altogether vnresistable neyther will any fence restraine them from running and rushing into the pleasant pastures of sinne and wickednesse Thirdly seeing sinne is of such a contagious spreading and ouerflowing nature this must make vs carefull to auoid the company of wicked men least vve be tainted with their corruptions and if it haue like a generall Deluge ouerflowed the whole country where vvee dwell then as Noah was preserued from drowning by keeping himselfe within the Arke so if vvee would not bee drenched and drowned in this Sea of corruption which ouer-spreadeth the whole earth vvee must keepe our selues in the Arke of Gods Church and frequent the company of Gods faithfull people for if we haunt the fellowship of the wicked we shall be surely caryed away in the streame both of their sin and also of their punishments Fourthly more particularly it teacheth Magistrates and Superiors must suppresse sinne before it bee growne too strong and violent Maisters of Families to suppresse sinne in those committed to their charge before it be growne ouer strong and violent least it make head against all lawes and good orders chalenge freedome and impunitie in respect of the multitude of those that offend and so grow to such audacious impudencie that it dareth to vaunt it selfe against goodnesse and to disdaine and scorne all vertue and godlinesse Let them therfore follow the example of Abraham and when they see an Ismaelite scoffing at the children of promise let them if there be no other meanes to reforme him cast him out of the familie If there be an Abimilech let him bee suppressed or remoued least hee destroy the whole linage of the godly and disturbe the Church common wealth Iudg. 9. Iudg. 9. If Eli know the wickednesse of Hophni and Phinehas and 1 Sam. 2. 3. will not correct them it will bring the heauie Iudgements of God vpon the whole posteritie If Dauid cocker Absalon 2 Sam. 15. and 16. and will not keepe him vnder in the end he will conspire against him and draw the whole people into his rebellion Let therefore all Magistrates and housholders propound Dauids practise for their patterne Psal 101. that is let Psal 101. them resolue not onely to suppresse the vvicked in the familie and common wealth but let them doe it betimes as hee protesteth vers 8. least as Dauid speaketh of the sonnes of Zeruiah they grow in the end too strong for them The last thing to bee obserued is that hee calleth their Sinne bringeth vpon vs the greatest guilt punishment hainous sinnes by the name of bloud to note both vnto them and vs that sin maketh vs subiect to the greatest guilt and punishment euen to the shedding of bloud yea our dearest life bloud So the Lord threatned our first parents Gen. 2. 17. In the day that yee eate thereof yee shall dye the death Gen. 2. 17. And Ezech. 18. he reckoneth vp diuers sinnes and concludeth Exech 18. 13. that he who committeth any of them shal dye the death and that his bloud shall be vpon him Verse 13. And this was signified by the sacrifices of the Law in which for the expiation of sinne was required the shedding of bloud for the the Apostle saith Heb. 9. 22. almost all things are by the Heb. 9. 22. law purged with bloud and without shedding of bloud there is no remission In the offring whereof the law prouided that Leu. 1. 4. and 3. 8. the offender should lay his hands vpon the head of the beast which vvas slaine thereby testifying that by his sinne hee had justly deserued that death which the poore beast suffered Not that the bloud of Buls and Goates could take away the guilt and punishment of sinne but onely the precious bloud of Christ which was therby signified and prefigured Heb. 9. 12. Heb. 9. 12. The vse of this serueth first to make vs most carefull in That we must carefully auoid sinne abstayning from all manner of knowne sinnes seeing they make vs subject to the greatest guilt and punishment and bring our dearest bloud vpon our owne heads There is no malefactour so desperate that would commit a capitall crime if he were assured that he could not escape the hands of his just Iudge but all our sinnes are capitall and deserue death both of body and soule neyther can wee flye the presence of the just Iudge of heauen and earth and therefore no pleasures riches nor preferments should perswade vs to commit sinne whereby vve make our selues liable to such heauie punishments Secondly if wee haue sinned this consideration should If we haue sinned we must carefully seeke reconciliation with God moue vs most earnestly to labour that Gods wrath may be appeased his justice satisfied and that we may be freed from the heauie burthen of sinne which maketh vs subiect to death and condemnation And considering that the guilt and punishment can not otherwise bee done away but by bloud euen by the precious bloud of Iesus Christ which alone purgeth away all sinne 1 Iohn 1. 7. Therefore when 1 Iohn 1. 7. our consciences are guilty of sinne let vs labour aboue all things in the world to apply vnto our selues the vertue of Christs bloud death and merits and hunger and thirst after his righteousnesse that thereby being justified we may stand righteous in his sight Lastly it serueth to confute the conceipt of the secure Their conceipt confuted who make light account of sinne men of the world who make but a May-game of sinne and imagine that they can appease Gods wrath for all their hainous wickednesse by a broken sigh
worldly riches then would we also neuer forget it but meditate therein day and night The third cause of the forgetfulnesse of Gods Law is Gods mercies make vs vnmindfull of him our pride of heart through the vnthankfull abuse of our prosperitie for such is our corruption that whereas Gods benefits should make vs mindfull of his Law that in lue of thankfulnesse we might obey it contrariwise the abundance of Gods mercies makes vs to forget not onely the Law but euen God himselfe so the Lord complaineth Hos 13. 6. Hos 13. 6. As in their pastures so were they filled they were filled and their heart was exalted therefore haue they forgotten me Hence it is that the Lord giueth the Israelites so oft warning that when they abounded in Gods blessings they should not suffer their hearts to be lift vp so to forget him the authour of all their good Deut. 8. 11. 12. A man would thinke that as tokens Deut. 8. 11. 12. sent serue to put vs in minde of an absent friend so the innumerable tokens of Gods loue which as it were from heauen he sendeth vnto vs should serue as so many remembrancers to put vs in minde of him who sendeth them vnto vs but though against all reason it falleth out otherwise for the tokens of Gods loue as riches pleasures and honours make vs forget the sender and therefore wise Hagur seeing this corruption in himselfe doth intreat the Lord to restraine his bountie and not to bestow too much vpon him least being full he should denie him say who is the Lord. Prou. 30. 8. 9. Pro. 30. 8. 9. Seeing therefore our corrupt nature is so inclinable to The greatnesse of this sinne of forgetfulnesse this vice of forgetfulnesse let vs labour not onely to see it but also to subdue and mortifie it which that we may the rather performe with the greater care and conscience let vs consider the grieuousnesse of the sinne and the greatnesse of the punishment which doth attend it The grieuousnesse of the sinne herein appeareth in that it is not onely in it selfe haynous but a cause also of innumerable other sinnes In it selfe it is a haynous sinne as appeareth by the Lords often and earnest forbidding of it So Deut. 4. 23. Take heed vnto Deut. 4. 23. and 8. 11. your selues least you forget the couenant of the Lord your God and 8. 11. Beware that thou forget not the Lord thy God not keeping his commaundements And when the people notwithstanding these admonitions did forget the Lord he grieuously complaineth of this neglect So Deu. 32. 18. thou hast forgotten Deut. 32. 18. Esay 57. 11. Ier. 2. 32. the mightie God that begat thee and formed thee Esa 57. 11. Ier. 2. 32. Can a maide forget her ornament or a bride her attire yet my people hath forgotten me daies with out number Secondly to forget God and his word is a kinde of Athisme seeing they haue not God nor his law in their principall parts namely their heart minde and soule for they who so haue them doe also remember them Thirdly this forgetfulnesse is ioyned with singular contempt of Gods word for they who regard it doe also remember it they that can say with Dauid that they delight in his statutes may also adde that which hee addeth that they will not forget his word Psal 119. 16. Psal 119. 16. Fourthly as this forgetfulnesse is in it selfe a sinne so it is the cause of almost all sinne Whereof it is that forgetfulnesse and the transgression of the law are often joyned together as the cause and effect Deut. 8. 11. Beware that thou Deut. 8. 11. forget not the Lord thy God not keeping his commaundements Ier. 3. 21. They haue peruerted their way and haue forgotten the Lord their God Prou. 2. 17. Which forsaketh the guide of Ier. 3. 21. Pro. 2. 17. Ezech. 22. 12 her youth forgetteth the couenant of her God Ezech. 22. 12. Iud. 3. 7. The children of Israell did wickedly in the sight of the Lord and forgat the Lord their God The reason is because Iud. 3. 7. they who doe not so much as remember the law of God can much lesse obserue it and those vvho neuer thinke neyther on gods promises nor threatnings are neither incouraged to that which is good nor discouraged from that which is euill But as this forgetfulnesse is to be auoyded in that it is a The punishment of the sinne of forgetfulnesse grieuous sinne so also because God inflicteth vpon it grieuous punishments As in this place he threatneth the Priests that because they had forgotten his Law he would not onely forget them but their children the which was a fearefull judgement whether we consider it in the generall or in this particular In the generall for if in God we liue and moue and haue our being Act. 17. 28. If when hee but hideth his face Act. 17. 28. we are troubled Psal 104. 29. If when he neglecteth vs we are straight depriued of all good and exposed vnto all euill Psal 104. 29. then what is Gods forgetfulnesse but our destruction so likewise in this particular where by Gods forgetting their children is meant his neglect of them the with-drawing of the signes of his loue the disinheriting of them of the honour of Priest-hood as if he would call backe his commission and suffer them no more to beare the name of his ambassadours turne them out of their stewardship and make them more base then common seruants make them of shepheards worse then the meanest of the flocke and of Captaines common souldiers which also with the rest should be casheerd out of his Campe the Church militant Besides this heauie judgement there are diuers others threatned against this sinne of forgetfulnesse in the booke of God and these both temporall and eternall Of the first sort is the punishment of barrennesse and dearth Esay 17. Esay 17. 10. 11 10. 11. Desolation and destruction of their cities Hos 8. Hos 8. 10. 10. Bondage and subjection vnder tyrannicall enimies 1. Sam. 12. 9. The Lord scattereth those that forget him and 1 Sam. 12. 9. his word as stubble before the winde Ier. 13. 24. 25. Hee Ier. 13. 24. Ier. 18. 17. ouerthroweth them in the day of battaile Chap. 18. 17. But the most grieuous punishment of all is that they shall beare their wickednesse which is a burthen intollerable and presseth all that are vnder it euen down to hell Ezec. 23. 35. Ezech. 23. 35. So likewise it is punished with eternall punishments for as it is Psal 9. 17. The wicked shall turne into hell and all the nations that forget God And therefore I conclude this point Psal 9. 17. and 50. 22. with the Psalmist Psal 50. 22. O consider this O ye that forget God least I teare you in peeces and their be none to deliuer you And these are
The last thing to be obserued is that he saith he will reward God judgeth vs according to our outward actions them according to their deeds Whence we learne that in the execution of Gods punishments and judgements he doth not proceed according to mens thoughts and intentions nor yet according to their speaches and words but according to their workes and actions so that it will not auaile vs when God commeth to visite and judge vs to say that we haue had many godly resolutions religious intentions and a good meaning nor yet that we haue said Lord Lord and made a goodly profession of religion and godlinesse if we haue beene profane and vnjust in life and conuersation and haue not done the will of our father which is in heauen Mat. Mat. 7. 21. 7. 21. Seeing the Lord will reward vs not according to our thoughts and words but according to our deeds and works Not that the Lord will in judgement neglect the thoughts and words of the godly to reward them and of the wicked to punish them for the Lord seeth all things Iob. 42. 2. He Iob. 42. 2. searcheth the heart and reines Ier. 17. 10. And hee iudgeth Ier. 17. 10. euen the very secrets of men Rom. 2. 16. And it is also sayd Rom. 2. 16. that men shall giue an account of euery idle word at the day of judgement Mat. 12. 36. But this is vnderstood that the Mat. 12. 36. Lord will principally in giuing sentence in dispensing of his punishments and rewards respect our works and actions So it is said Rom. 2. 6. That God will regard euery man according Rom. 2. 6. to their works So Mat. 16. 27. it is said that the Sonne of man Mat. 16. 27. shall come in the glory of his father with his Angels and shall giue to euery man according to his deeds And the Apostle telleth vs that we must all appeare before the iudgement seate of Christ that euery man may receiue the things which he hath done in his body whether good or euill 2. Cor. 5. 10. So likewise 2. Cor. 5. 10. our Sauiour Christ setting down the forme of the last judgement sheweth that the sentence shal be pronoūced according to their workes Mat. 25. 35. 42. From whence we are not Mat. 25. 35. 42 to gather with the Papists that as wicked men are condemned for the demerit of their euill workes so the godly are saued for the merit of their good works seeing there is not the like reason in that they are absolutely euill but these not absolutely good and perfect and therefore cannot justifie nor saue vs before Gods judgement seate they being imperfect but onely a liuely faith which doth apply vnto vs Christs perfect righteousnesse But for as much as this faith is a spirituall grace and not outwardly seene therefore the Lord to take away the brags of hypocrites who would boast of that faith which indeede they haue not and to approue vnto all his righteous judgements in dispensing of his rewards and punishments doth not judge according to the roote of faith which is hidden but according to the fruits of good works which are open and manifest The vse of this doctrine is that we do not with ignorant We must not content our selues with our good meanings people content our selues with our good meanings nor with hypocrites rest in glorious speaches and in a goodly profession of Religion but that wee labour to approue both our good intentions and outward profession to be indeed sincere and vpright by our holy practise and actuall obedience For not euery one who saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of the father which is in heauen Mat. 7. 21. Not the hearers of the Law but the doers Mat. 7. 21. thereof shall be iustified Rom. 2. 14. Not they that are bare Rom. 2. 14. Luke 11. 28. hearers of the Word but they which heare it and keepe it are blessed as for those who are professors of pietie and workers of iniquitie they shall be separated from Christ and from his glory Mat. 7. 23. Mat. 7. 23. Secondly it serueth to shew the miserable estate of the The miserable estate of the wicked wicked in the day of Gods visitation who shall haue a proportion of punishment according to their sinnes for if euery sinne deserue euerlasting death seeing Gods infinite justice being offended cannot be satisfied but by an infinite punishment what a fearefull measure of condemnation is prepared for those who shall beare the punishment of their sins which are innumerable of which they haue made an vsual and common practise ANd so much concerning their punishment generally expressed In the next place it is particularly specified Verse 10. For they shall eat and not haue enough they shall Verse 10 commit Adulterie and shall not increase because they haue left off to take heede to the Lord. In which words he doth proportionate The expositiō a punishment to their sinne and withall adjoyneth another cause of all the euill which he brought vpon them The punishment proportionable to their sin is that whereas they bent their whole indeauour to pamper the belly and to passe their dayes in all voluptuous excesse the Lord threatneth that they should spend all their labour in vaine for eyther they should not attaine to that plenty which they so earnestly desired or though they had abundance yet he would with-draw his blessing and make all vnprofitable so as they should finde no contentment in any thing which they injoyed and whereas they exceedingly desired to haue store of children vnto whom they might leaue that abundant wealth which they had couetously scraped by the wicked abuse of their office and Priest-hood that so they might perpetuate their names and continue an euerlasting memory of themselues in their posteritie and because they could not haue so many children as they desired in lawfull marriage therefore gaue themselues to vnlawfull lusts and multiplyed their adulteries that so at least they might increase a bastardly broode who might succeed them the Lord threatneth that he would crosse them in this their wicked purpose also for howsoeuer they multipled their whoredomes for increase yet their posteritie should not hereby bee multiplyed but their name should perish notwithstanding all their wicked deuices to continue it and their wealth which they desired should be injoyed by their children should all come into the hands of strangers The meaning then of these words is this that because these Priests cared not what wicked meanes they vsed so they might accomplish their desires therefore the Lord threatneth to crosse and curse them in all their impious designes so as they should by no meanes attaine vnto their euill purposes More particularly because they were addicted vnto all manner of wicked auarice that being inriched they might spend their time in voluptuous pleasures he therefore
to be excused if they reserue their hearts for God But let such know that herein they rob God of his glorie in denying to make publike profession of his true religion they giue a grieuous offence to their weake brethren who see their outward practise and do not see their inward intention they spoile the Lord of his right in that they doe not worship him in the whole man but with a part onely they cast themselues into desperate danger of making a further apostasie from God and his true religion and of embracing idolatrie both in bodie and minde they depriue themselues of a good testimonie of their owne saluation in a word they Rom. 10. 10. deny Iesus Christ and his truth before men and therfore vnlesse they repent of this sinne he will also deny them before his Father in heauen as it is Matth. 10. 33. Matth. 10. 33. Fiftly we here learne that all places lose their dignitie and become infamous when as they are defiled with sinne All places lose their dignitie when they are defiled with sinne and consecrated to idolatrie and consecrated to idolatrie so famous Gilgal which was ennobled by many memorable accidents which there hapned became through the idolatrie there committed so infamous and of such bad note that the people of Iuda are forbidden to resort vnto it And Beth-el which in former times was the house of God by the like abuse became Beth-auen a house of vanitie So Shilo which was greatly renowned because God had set his name there and placed therein his Tabernacle and Arke the visible signes of his presence became afterwards as remarkeable for Gods heauie iudgements as before it had been for his great mercies through the grieuous sinnes therein committed so as the Prophet Ieremie doth propound it as a paterne and example of Gods fearefull wrath to keep the people of Iuda from glorying in the Temple Ier. 7. 12. Psal 78. 60. The like may be said of the Jerem. 7. 12. Psal 78. 60. Temple it selfe which in the first institution was the house of prayer consecrated to Gods publike worship and seruice but through the wicked abuse thereof it became by Christs owne testimonie a den of theeues Matth. 21. 13. So Ierusalem Matth. 21. 13. the holy citie is become an harlot and whereas heretofore it was the place of Gods presence it is now the prey of Gog and Magog And Rome also which was the spouse of Christ is become the whore of Babylon and whereas heretofore it was a famous Church professing and practising Gods true religion now it is become the habitation of diuels the hold of all foule spirits and a cage of euery vncleane and hatefull bird as it was prophesied of her Apoc. 18. 2. Apoc. 18. 2. The vse hereof serueth first to admonish vs that we reade our lesson out of all these examples which were written for our learning namely that we do not vaunt of our land countrie as being a place wherin the Church is seated Gods true religion planted and his pure and sincere worship established and exercised for if we securely go on in sin sheltering our selues from the heate of Gods anger vnder the shade of these priuiledges we shall in the end finde that our countrie was neuer so famous in the fruition of Gods manifold mercies as it shall be infamous and reproched through the filthinesse of our sins and the fearefulnesse of Gods vengeance which he will execute amongst vs. Secondly it confuteth popish pilgrimages vnto Rome Popish pilgrimages confuted and the Holy land for though these places retained still their ancient diguity and maintained still Gods pure religion yet haue wee no reason to goe vnto them to worship God seeing in the time of the Gospell all difference of places is taken away Neither are we now restrained to mount Gerazim or Ierusalem or Rome or any other place but this only is required that as God is a spirit infinite and omnipresent so wee worship him in spirit and truth as it is Ioh. 4. 23. To this purpose Ioh. 4. 23. Hierome one saith Non Hierosolymam vidisse sed Hierosolymis bene vixisse laudandum est It is no commendation to haue seene Hierusalem but to haue liued well at Hierusalem that is praise worthie Another saith Non terrena sed coelestis Hierosolyma Bernard epist. 319. ad Lelbert Abbat requirēda est non pedibus proficiscendo sed affectibus proficiendo that is We must not seeke after the earthly but the heauenly Ierusalem not by pilgrimage on foote but by bettering our affections How much lesse then are wee now to trauaile vnto these places seeing these Beth-els are become Beth-auens and howsoeuer they were heretofore the places of Gods worship yet are they now vtterly degenerate being wholly deuoted to Turcisme Antichristianisme superstition and idolatrie and therefore hauing lost their ancient dignitie and now become infamous we are not to esteeme them as they were but as they are nor to go vnto them lest they taint vs also with their superstitions and idolatrie The Last thing which is heere to be obserued is that the All mixture betweene true and false religion condemned Lord condemneth all manner of mixture betweene true religion and false religion betweene his pure worship prescribed in his word and wil-worship superstition and idolatrie For he could not endure that those who went vp to Gilgal and Beth-auen and communicated with idolaters should sweare by his name and thereby make a kind of outward profession of his religion he could not abide the halting of the Israelites betweene him and Baal but putteth them to their choice either to worship him alone or Baal alone 1. King 18. The like place we haue Ezech. 20. 39. As 1. King 18. Ezech. 20. 39 Jer. 44. 26. for you O house of Israel thus saith the Lord God go you and serue euery one his idoll seeing that you will not obey me and pollute my holy name no more with your gifts and with your idols So Zeph. 1. 4. 5. he threatneth to cut off all those who worshipped Zeph. 1. 4. 5. the host of heauen and them that worship and sweare by the Lord and sweared also by Malchan And this was the sin of the Samaritanes who worshipped the true Iehouah because they would auoid his punishments but withall worshipped together with him the gods of their own countries as appeareth 2. King 17. 29. 30. 2. King 17. 29. 30. The reason why wil-worship is condemned 2. Cor. 6. 14. 15. The reason why this sin is so straitly forbidden and condemned is because first there can be no communion betweene God and idols betweene his true religion and wil-worship idolatrie and superstition according to that 2. Cor. 6. 14. 15. What fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Belial or what part hath the beleener with the infidell and
not our long peace and prosperitie brought an vniuersall sleepe of securitie vpon the land Haue not our people greeuously abused their great plenty and the manifold blessings wherewith God hath inriched them by mis-spending them in voluptuous pleasures and in all manner of luxurious wantonnesse and intemperance Was euer the land so defiled with surfetting and drunkennesse whordome and all manner of vncleannesse Was there euer the like greedy couetousnesse oppression bribing extortion and all manner deceitfull cruell dealing Were euer the hearts and hands of our Nation so effeminated as in these times wherein there is scarce any difference betweene men and women in nicenesse wantonnesse and soft luxuriousnesse both in respect of diet and attire Is not the manly courage and able valour of this our Nation much decaied and doth not foxe-like wilinesse take the place of true fortitude Finally were euer men more insolent in offering iniuries or more impotent in repelling deserued reuenge What therefore can remaine but a miserable conclusion of all these premises what can we expect but that as we haue matched and surpassed those who haue gone before vs in voluptuousnes intemperance and couetousnesse wee should also be like vnto them in punishment confusion and destruction vnlesse wee speedily preuent Gods iudgements by vnfained repentance and auert these punishments by turning from our sinnes Secondly we may here obserue that howsoeuer the Lord The Lords patience endeth in wrath towards the impenitent in his infinite patience and long suffering deferreth the iust punishment of wicked men and sinfull nations to the end that hereby they may be drawne to repentance so escape his plagues yet when notwithstanding all this mercie and patience of God they continue in their hainous transgressions the Lord bringeth his iudgements like a whirle-winde and taketh them away in a tempest of his wrath as appeareth in the example of the Israelites in this place More paticularly Punishment commeth vpon the wicked suddenly the punishments of the wicked which haue been long deferred shall at length come vpon them suddenly and when they least expect any danger euen as the storme doth suddenly follow the calme To this purpose it is said that Though the excellencie of the wicked mount vp to heauen and his head reach vnto the clouds yet shall he perish for euer like his dung and they which haue seene him shall say Where is he He shall flee away as a dreame and they shall not finde him and shall passe away as a vision in the night Iob 20. 6 7 8. And Job 20. 6 7 8. 21. 13. Psal 73. 19. Chap. 21. 13. They spend their daies in wealth and suddenly they goe downe to the graue So Psal 73. 19. How suddenly are they destroyed perished and horribly consumed as a dreame when one awaketh And the Prophet Esay compareth the destruction of the wicked to the ruines of a wall which though it standeth a long time yet it suddenly falleth and in a moment Esa 30. 13. Therefore this iniquity shall be vnto you as a breach Esa 30. 13. that falleth or as a swelling in an high wall whose breaking commeth suddenly and in a moment Examples whereof we haue in the old world and in Sodome and Gomorrah who whilest they securely inioyed their voluptuous pleasures without feare of any danger were suddenly surprized with Gods iudgements euen with the generall deluge with fire and brimstone descending downe from heauen So when Nebuchadnezzer gloried in his power and maiestie it is said that whilest the word was yet in his mouth the message of Gods anger was deliuered vnto him Secondly as the winde is so swift that it is impossible to Gods iudgements are swift and vnauoidable flee away from it though we runne vpon our greatest speed so the iudgements of God pursue the wicked with such posting hast that it is impossible for them to escape though they be as swift as the Hinde in the forrest or the Swallow in the aire To this purpose it is said Matth. 3. 5. I will come Mal. 3. 5. neere to you to iudgement and I will be a swift witnesse against the soothsaiers c. And 2. Pet. 2. 1. the Apostle saith that 2. Pet. 2. 1. the lying Prophets by their false teaching brought vpon themselues swift damnation So when the Lord would bring vpon the men of Iuda destruction and desolation he saith that their enemies should come vp against them as the cloudes his chariots as tempests and that his Horses should be lighter than the Eagles Iere. 4. 13. And therefore though Ier. 4. 13. 46. 6. they were neuer so swift yet they should not be able to flee away as he also speaketh Chap. 46. 6. for either the flight should perish from the swift as it is Amos 2. 14. or if they Amos 2. 14. continued in their swiftnesse their persecuters should bee swifter as the Lord threatneth Esa 30. 16. Esa 30. 16. Thirdly as the winde or tempest carrieth away the dust Wicked men cannot resist when God punisheth and chaffe with such vnresistable furie that it is altogether impossible for it by any waight or strength it hath to remaine together vndispersed so the iudgements of God doe surprize the wicked with such force and violence that it is not possible for them with their greatest power to make any resistance but their destruction shall be vnto them altogether vnrecouerable In which respect the Prophet compareth Esa 30. 13 14. the iudgements of God falling vpon wicked men to the ruines of a wall for as before it falleth it may easilie be vnderpropped and repaired but when it is in falling it cannot be staied by any force of man so howsoeuer it is no hard thing to preuent the iudgements of God from lighting vpon vs before they attach vs if we forsake our sinnes by true repentance yt if the sentence bee past and the punishments haue alreadie begunne to seaze vpon vs then is our case desperate and vnrecouerable seeing we are not able to make any resistance hor to withstand them with our greatest power And hence also it is that in the same place hee compareth the wicked to a Potters pot which is so brittle that it is broken with the least violence and being broken cannot be amended nor serue for any vse Esa 30. 13 14. to the same purpose it is said Prou. 6. 15. That the wicked man Prou. 6. 15. shall be destroyed suddainely and without recouerie and that as the swift should not scape by flight so neither the strong man by his strength Ierem. 46. 6. So Amos 2. 14. Iere. 46. 6. Amos 2. 14. The flight shall perish from the swift and the strong shall not strengthen his force neither shall the mightie saue his life And in this respect the wrath of God in this place is compared to a strong winde and the wicked to chaffe which is scattered by it So Iob.