are not idlie to expect food from Gods immediate prouidence neglecting the subordinate meanes as obseruing the seasons and husbanding the ground with labour and diligence for though he bee bountifull in bestowing his benefits yet he giueth them not to idle loyterers but to painfull labourers Gen. 3. 19. Genes 3. 19. Fiftly we may obserue the infinite wisdome of God who Gods wisdom an making his creatures to stand in need of one anothers helpe hath lincked his creatures together in such excellent order as they haue need of one anothers helpe and all depend vpon him as vpon the first mouer Man needeth food food is not prouided without the helpe of the earth the earth is not fruitfull without the dew of heauen that heauens cannot send their raine without Gods blessing appointment Where we may note that man who is Lord of the creatures standeth in need of the meanest of thē that whereas his soueraigntie might puffe him vp in pride his necessitie which maketh him stand beholding to the basest creature might teach him humilitie Sixthly wee may obserue that the chiefe meanes which the Praier the chiefe meanes of obtaining all blessings Church is enioyned to vse for obtaining of all benefits is prayer as is implied by the manner of speech here vsed And I will heare saith the Lord c. For howsoeuer the Lord hath determined to multiplie his mercies vpon the faithfull yet not without the meanes of prayer inuocatiō Because if we did not first see and feele our wants if seeing thē we did not earnestly desire to haue them supplied if to haue our desire satisfied we had not our recourse vnto God by prayer wee would neuer know nor acknowledge that we had receiued these gifts frō God nor bee thankfull vnto him for them nor for the time to come depend vpon his prouidence And thus do earthly parents deale with their childrē although they are willing to supply al their wants yet first they will be intreated that hereby their loue affection towards them may be endeared and that they may learne obedience and reuerence seeing their owne want of their parents helpe and their readines in granting succour and reliefe Seeing then praier is the meanes of obtaining all blessings We must pray continully from God the conduit whereby the cleare streames of graces and benefits are deriued frō God the fountaine of all goodnes and the hand wherewith we fill our emptie soules in the store-house of Gods rich mercie let vs continually exercise our selues in this holy dutie and seeing our wants are continuall Let vs pray continually as the Apostle exhorteth vs 1. Thes 5. 17. Are we 1. Thess 5. 17. destitute of Gods blessings praier obtaineth thē Ioh. 16. 23. 24. Ioh. 16. 23. haue we them in abundance prayer sanctifieth them to our vse 1. Tim. 4. 5. doe wee employ our selues in our busines prayer bringeth a blessing vpon our labours Gen. 24. 12. do we cease 1. Tim. 4. 5. Genes 24. 12. Numb 10. 36. from them prayer blesseth our rest Numb 10. 35. are we merrie prayer seasoneth our mirth are we sorrowfull prayer easeth our griefe Iam. 5. 13. are we in trouble praier obtaineth Jam. 5. 13. Psal 50. 15. 107. 10. 13. deliuerance Psal 50. 15. are we in any manner of extremitie prayer bringeth reliefe Psal 107. 6. 13. 19. 28. Seuenthly whereas he saith not that God will heare Iizreel Our corruption in depending vpon inferiour means but that he will heare the heauens c. and that the corne wine and oyle shall heare Iizreel he doth here intimate our corruption and imperfection which causeth vs in the time of our wants in the first place to thinke vpon the inferiour meanes and secondarie causes for the supplying our necessities as vpon the corne wine and oyle before in our cogitations we ascend vnto God begging for helpe and reliefe at his hands the which our infirmitie the Lord tolerateth if wee doe not rest in their inferiour meanes but ascend from one to another vntill we come to the supreme cause of all blessings God himselfe as when being in want penurie we think we must needs starue vnlesse we haue corne food then we must also remember that we cānot haue thē vnlesse the earth yeeld thē nor the earth yeeld thē vnlesse the heauēs make thē fruitful nor that the heauēs can do this vnlesse the Lord enable thē And therfore finding that he is the chiefe cause first mouer who setteth al the rest on work let vs chiefely labor by our praiers to moue him to succour vs assuring our selues that when he is inclined to help and releeue vs there wil be no want in the inferiour meanes as thus we are to ascend vnto God that wee may call vpon him so being possessed of his benefits we must likewise to ascend to returne him thankes Lastly we here learne that all Gods gifts and benefits are All benefits bestowed vpon man for the faithfuls sake grāted vnto mankind at the suite of Iizreel that is for the faithfull and elects sake and if it were not for them the heauens would be as brasse without raine and moisture and the earth as iron barren and vnfruitfull Iolatrous Laban is inriched for religious Iacobs sake and Putiphar hath a blessing vpon his whole Deut. 28. 23. house because Ioseph is one of his familie The murmuring Israelites gather Manna sent from heauen because the faithfull Israelites should not want the whole people fareth the better because they haue a Moses amongst them who in his feruent prayers commendeth their suits vnto God And contrariwise when the godly are seuered from the wicked there is nothing to be expected but plagues punishments When Noah is entred into the Arke the sloud drowneth the whole world Whē Lot is gone out of Sodome it is soone after consumed with fire and brimstone When Gods people haue seuered themselues from Corah the earth swalloweth vp him and his followers And when Iosias is gathered to his fathers then sinful Israel must expect captiuitie and desolation Notwithstanding such is the blind pride of wicked men and The wicked impute all their euils vnto the faithful their inueterate malice towards the faithfull that they are readie to ascribe their prosperitie vnto themselues their calamities vnto the godly Ahab thinketh himselfe innocent and condemneth Elias to be the troubler of Israel Saul supposeth that neither he nor his posteritie could prosper vnlesse Dauid were murthered and the Scribes and Pharisies shame not to affirme that if Christ were suffered all would beleeue in him and that hereupon must needs follow their destruction and the desolation of their countrey Ioh. 11. 48. Ioh. 11. 48. ANd so much concerning the sixth benefit The last followeth which is the propagation and multiplication of the Church in the time of the Gospell Vers 23. And I will sow her Vers 23 vnto me in
consciences for the recouerie of our health c. The vse hereof serueth for the refuting of a twofold error Ignorāt ideots and carnal hypocrites confuted the first of secure worldlings who liuing in their ignorance and naturall blindnesse content themselues with their good meaning the other of hypocrites and carnall Gospellers who thinke it sufficient if they haue knowledge enough to discourse of religiō though they make no vse of their knowledge either for the sanctifying of their affections or the reforming of their life and conuersation The first sort are to know that whosoeuer are espoused vnto Christ they are also indued with knowledge of him and his truth of which being vtterly ignorant they cannot challenge Christ for their husband and consequently can make no claime to any of his goods blessings and benefits Neither can they haue any assurance that they are of the Church howsoeuer they are in the Church seeing the Lord hath certainly promised that euery member thereof shall know him from the least to the greatest of them Iere. 31. 34. And the other are to remember that Ier. 31. 34. Christ hath not onely married his Church vnto himselfe in knowledge but also in righteousnesse and faithfulnesse that he hath not only espoused vnto himselfe our tongues lips but also our hearts and hands and therefore they who are vnfaithfull destitute of righteousnesse impure in their hearts and prophane in their actions and conuersation they haue no title or interest in Christ nor in any thing which belongeth vnto him ANd so much concerning the fifth benefit which is the mariage of Christ with his Church The sixth followeth which is that being ioyned vnto Christ in this neere bond of mariage he will gratiously heare all her suites grant her requests and supplie all her wants with the riches of his benefits Vers 21. And in that day I will heare saith the Lord I Vers 21 will euen heare the heauens they shall heare the earth 22. And the earth shall heare the corne and the wine and the oyle and they shall heare Israel The which words doe well depend vpon The exposition the former for as the wife by vertue of that neere vnion betweene her and her husband may iustly challenge a fauourable hearing of her suites and requests in such things as are lawfull and conuenient and take vpon her the rule of the familie next and immediatly vnder her husband and the vse of his goods with which he hath endowed her so Christ being married vnto the Church promiseth to heare her suites and seeing he is Lord of heauen and earth to grant vnto her rule ouer his creatures so as they shall become seruiceable vnto her and be readie to supplie all her wants So the Apostle speaketh 1. Cor. 3. 22. 23. All are yours and ye are Christs and Christ Gods 1. Cor. 3. 22. 23. But let vs come to the words themselues wherein is set downe the time when God would endow his Church with these benefits In that day that is in the time of the Gospell when he had made with her his new couenant of grace and had knit her vnto himselfe in this neere vnion of mariage Secondly the author of these gifts namely the Lord of hosts vnder whose rule and conduct all the whole armie of the creatures are subiected Thirdly here is expressed the benefit promised namely that he will make all his creatures both in heauen and earth to become his instruments and meanes to deriue his blessings benefits vnto his spouse the Church in these words I will heare the heauens c. Where he alludeth to the contrarie curse threatned against the transgressors of the law Deut. 28. 23. And the heauen which is ouer thy head shall be brasse and Deut. 28. 23. 24 the earth that is vnder thee iron 24. And the Lord shall giue thee for raine of thy land dust and ashes c. And sheweth that after he hath made his new couenant with his Church and is reconciled vnto her in Christ his curse shall be turned into a blessing Now vnder this particular of hearing his Church in the time of dearth he doth synecdochically promise that he will heare and relieue her in all her wants and necessities according to that Ioh. 16. 23. And vnder these speciall benefits Joh. 16. 23. of corne wine and oyle are vnderstood all temporall benefits necessarie for the vse and comfort of Gods Church so Psal 4. 7. Yea vnder them wee are typically to vnderstand all Psal 4. 7. spirituall gifts and graces for it was vsuall in the time of the law to prefigure the kingdome of Christ vnder the kingdom of Dauid spirituall peace vnder worldly peace eternall life vnder old age the riches of heauen vnder the riches of the earth our heauenly patrimonie and inheritance vnder the possession of the land of Canaan and the earthly Ierusalem Fourthly here is set down the maner how and the meanes whereby he would deriue these blessings by a notable gradation I will heare the heauen and the heauen shall heare the earth c. Where it is implied that the meanes of obtaining thē shall be prayer the which by an hyperbolical metaphor and wonderfull loftinesse of speech is ascribed to vnreasonable and vnsensible creatures though it properly appertain vnto man that it might after a more emphaticall manner moue the mindes of the faithfull The like figure is vsed in many other places as Psal 93. 3. 98. 8. 107. 21. 27. Hab. 2. 11. Psal 93. 3. 98. 8. 10◠21 Hab. 2. 11. Rom. 8. 22. Esa 1. 2. Rom. 8. 22. Esa 1. 2. So heere the Prophet bringeth in man calling for corne wine and oyle these praying to the earth the earth to heauen and heauen to God For the vnderstanding whereof we are to know that man is said to call vpon food when as there is dearth and scarcitie and corne wine and oyle are said to heare him or as the word here vsed signifieth hearing to answere him when as they offer themselues vnto him for the supplying of his wants in great plentie and abundance And corne wine and oyle are said to call vpon the earth when as the earth doth not bring them foorth but through her barrennesse maketh a scarcitie of them and contrariwise the earth is said to heare them when by her vertue strength and moisture she affoordeth store of these blessings And so the earth is said to pray vnto the heauens when as wanting moisture she gapeth and as it were earnestly desireth the first and latter raine whereby she may become fruitfull and the heauen is said to heare the earth when accordingly she distilleth her seasonable and pleasant shewers whereby the earth and the fruites thereof are refreshed The heauen is said to pray vnto God when as her cloudes and vapours are dried vp or restrained so as she cannot gratifie the earth with her moisture and the Lord is said to
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
reasoneth 2 Cor. 3. 6. 7. 8. 9. 2. Cor. 3. 6 7. The vse of this doctrine respecteth both Ministers and people the Ministers first for instruction that seeing the Lord hath aduanced them to such Honour and Dignitie they walke worthy this high calling thinking no paines too much which they shall take for the aduancement of Gods glory who hath so exceedingly honoured them Secondly for their consolation encouragement against all Consolation for Gods Ministers against contempt the miserie pouertie reproch contempt which they suffer in this life For though outwardly they are poore and destitute of all worldly pompe yet they are like the Kings daughter all glorious within though they are despised of men yet they are highly esteemed before God though the world esteemeth them as the very ofscouring of all things yet the Lord hath chosen them to be his chiefe Officers his Ambassadours his Stewards his Keepers of the inestimable Treasure of his Word and of his great seales the Sacraments of Baptisme and the Lords Supper The vse which concerneth the people is that they honour The people ought to reuerence Gods Ministers them whom God thus honoureth and that they behaue themselues towards their Ministers as it becommeth the rest of the familie to behaue themselues towards the steward or Treasurer the people towards the Ambassadour yea the children towards their fathers For looke what honor is done vnto them as being Gods Ambassadours that the Lord accounterh as done vnto himselfe whose person they sustain looke what disgrace and reproach is offred against them as being his Ministers the Lord esteemeth it as offred against himselfe and therefore will neuer let it goe vnpunished eyther in this life or in the life to come for if Dauid could not endure those insolent abuses which were by Hanun offered 2. Sam. 10. against his Ambassadours whom in loue and kindnesse he sent vnto him but reuenged them with the death and destruction of a great part of the people of Ammon how much lesse can the Lord endure that reproach injuries outrages should be offred against his Ambassadors and not reuenge these indignities which are not so much offred against men as in them against himselfe Fearefull examples hereof wee haue in the Scriptures as in the conspiracy of Corah and his associates whom the earth swallowed quick Numb 16. In Numb 6. 16. Ieroboam whose hand was withered vp for the contempt and violence which he offred against the Lords Prophet 1 Kin. 1. King 13. 13. In the two Captaines their fifties who were destroyed with fire from heauen because they came not to the Lords Prophet with that submissiue reuerence which beseemed them 2 King 1. 9. 10. 11. 12. In the fiftie two children 2. King 1. 9. 10 who were destroyed by Bears for scoffing at Elisha 2 Kin. 2 2. King 2. And the in people of Israell who because they mocked the messengers of God and despised their wordes and misvsed the Prophets therefore they were subjected to Gods heauie 2. Chro. 36. 16. 17. wrath and in the end vtterly destroyed 2 Chro. 36. 16. 17. The second thing to be obserued is the gorse ingratitude Our vngratefull abuse of Gods benefits of our corrupt natures whereby it commeth to passe that the more God multiplyeth his mercies the more ready we are to rebell against him and to prouoke his wrath by our sinnes for whereas Gods manifould benefits multiplyed vpon vs should make vs to humble our selues before him in that he hath made vs so deepely indebted to his infinite goodnesse we contrariwise abusing them make them serue as so many steps whereby we may ascend into the seate of pride whereas they should serue as so many common places to put vs in minde of Gods gracious goodnes towards vs we abusing them are made hereby more forgetfull of God as though now being throughly furnisht vve had no further neede of his helpe vvhereas they should serue as so many motiues to stirre vs vp to holy obedience that thereby vvee may glorifie God the author of all our good vve hereby grow more vndutifull like cockred children towards their Parents or pampred horses towards their maisters and are more ready to fall into the sinnes of pride voluptuousnesse loue of the world profanenesse and vtter neglect of religion and all religious dueties whereas the abundance of Gods blessings vvhich vve injoy should make vs to pittie and take compassion on those who want them they abused through our corruption doe make vs to disdaine contemne them furious and cruell in reuenge and insolent in offring wrongs and injuries And hence it is that the Lord doth so carefully vvarne the Israelites that when they did injoy all the blessings of Canaan they should not forget and rebell against him Deut. 6. 10. 11. 12. Into vvhich sinne they shamefully Deut. 6. 10. 11. Psal 62. 10. 1. Tim. 6. 17. fell notwithstanding they were thus admonished So Psal 62. 10. 1 Tim. 6. 17. Examples of this vngratefull abuse of Gods blessing we haue in Saul Ieroboam Naball Nebuchadnezzar Hos 10. 1. and 13. 6. the people of Israell but neuer vvas age more fruitfull of these examples neuer land more plentifull in these vngratefull presidents then this of ours wherein the more the blessings of God abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound likewise so that hard it is to finde a man bettered by Gods benefits or more zealous of Gods glory the more blessings they receiue from him but contrariwise the more they abound in honors riches peace health and all kind of prosperity the more they shew their profanenes irreligion worldlines and vtter neglect of all holy duties The vse of this doctrine is first that seeing through our corruption we are so apt to abuse Gods blessings we be made hereby more watchfull ouer our owne hearts when wee are in prosperitie that we be not ouertaken with this vnthankfulnesse and that wee bee no more earnest in begging these temporary benefits then in praying also for an holy vse of them that they may serue as helps and furtherances vnto vs in all holy and Christian dueties for if the more we abound in them the more we abound in sinne against God then doe they cease to bee blessings and benefits and become snares to intangle vs and thornes to choak in vs all vertue and godlinesse Secondly that we arme our selues with patience when as wee are not so much increased in these temporall benefits seeing the Lord herein respecteth the good of his children and with-holdeth worldly blessings from them because hee knoweth they would abuse them vnto sinne Thirdly that we be not vexed out of measure with impatiencie when as those of whom we haue best deserued doe shew themselues vngratefull to vs considering that wee continually shew our selues much more vnthankfull against God vnto whom we are
hauing found vs carried vs on his shoulders into his sheepfold of grace and happinesse Thirdly we are to obserue the meanes whereby Christ Christs bloodshed the meanes of our gathering into the church gathered vs into his Church namely by shedding his blood for sinne which excluded vs out of it and scattered vs abroad could not be done away but by Christs death whereby Gods iustice was to be satisfied and his wrath appeased The consideration whereof as it should make vs most thankfull to our good shepheard Christ who hath not spared to giue his life for his sheepe so it should make vs most carefull to walke in the waies of Gods Commandements and to auoid the by-paths of errour and sinne lest after we are gathered together and brought into Christs fold we wander againe and goe astray and so fall into the iawes of the spirituall wolfe who daily seeketh to deuoure vs. For if we neglect the paines and labour yea the losse of the pretious blood of our good shepheard which he spilt in seeking vs that he might free vs from danger and bring vs safe to his sheepfold and suffer our selues to be allured with euery vaine triffle to leaue his flocke and to wander in the deserts of the wicked world till we are againe lost and subiect to the former dangers from which he freed vs let vs take heede lest he also basely account of vs as being vnworthie of a second labour in seeking of vs. Fourthly we are to obserue that the meanes whereby hee The ministrie of the word the meanes of applying Christs benefits vnto vs. Iohn 10. 27. applieth the former benefit vnto vs making it effectual for our gathering into his Church is the ministerie of his word his holy spirit and a liuely faith and therefore wee are carefully and conscionablie to heare Gods word which is the voyce of our shepheard whereby hee gathereth vs into his sheepefold And forasmuch as wee are dull of hearing and slow in comming both in respect of the stiffenesse of our limmes and stubbornnesse of our willes therefore let vs continually implore our good shepheard not onely to call vs with his voice but also to send his holy spirit to assist vs for he alone openeth our deafe eares suppleth our stiffe ioynts and mollifieth and inclineth our stubborne willes making vs both able and willing to come vnto him when he in the ministerie of the word calleth vs. And seeing wee also before we can come vnto Christ must be indued with a liuely faith therefore let vs vse all good meanes ordained of God to attaine vnto it and not cease begging of it at the hands of our heauenly father seeing it is not of our selues but wee haue it onely by his free gift as appeareth Eph. 2. 8. Ephes 2. 8. Gods spirit the bond of our vnion with Christ and one with another Lastly we are to obserue that this collection of Gods people is spirituall because the spirit of God is the bond of this communion which is amongst the saints and therefore it cannot be hindred by distance of place because the spirit of God filleth all places in heauen and earth The which serueth notablie for our comfort in that we haue by vertue of this spiritual and inseparable vnion part with al the saints in al their fastings prayers al good exercises and holy duties of Gods worship and seruice though we should bee exiled into the vttermost parts of the world because we are vnited vnto them by the same spirit But besides this spirituall communion there is also a local That there ought to be a locall gathering together of the Church and corporal gathering together in the same visible Church and congregation which as much as in them lieth is to bee desired and attained vnto of all the faithfull for they are the sheepe of Iesus Christ and therfore they are not wild beasts to be scattered and singled euery one from another in his owne denne but to flocke together in their owne sheepfold that they may ioyntly performe seruice to the great shepheard in hearing his word receiuing his Sacraments praying for those things they want and praysing him for those good things which they haue receiued that also by this outward collection of their bodies they may testifie the the inward coniunction of their minds and soules and not only testifie but also confirme and increase it by performing all mutuall duties one to another as instructing the ignorant helping the distressed relieuing the poore comforting those that mourne defending the weake and exhorting one another to all holy actions of pietie and righteousnesse Neither must they consort themselues with wolues goates beares and such wild beasts that is with worldly and wicked men who either will seduce or else destroy them seeing it is the nature of the true sheepe of Christ to flocke together and to sequester themselues from all other companie as much as they can in this worldlie wildernesse wherein oftentimes necessitie and not choice intermingleth those which should be seuered And thus much for the vnitie of the faithfull The second The vnanimitie of the faithfull thing expressed is their vnanimitie which appeareth in their ioynt consent and generall agreement in the choice of their head and gouernour For after they are called by God and gathered together into the Church and kingdome of Christ then being thus chosen to bee Christs people and subiects they likewise make choice of him to be their king and head And this is signified in these words And shall appoint or as the decorum of the matter requireth the words may well beare choose or set ouer themselues one head that is one king and supreme gouernour namely the Lord Iesus Christ For he alone is the great King of his people the great shepheard of his flocke the head of his members which is his Church as appeareth in many places of the Scripture So Ezech. 34. 23. 24. 37. 22. 23. 24. Ioh. 10. 16. 1. Cor. 11. 3. Ephes 1. 22. 5. 23. But here it may be demanded how this here is ascribed 〈…〉 Christ is â—et ouer his Church as head by God and how chosen by the faithfull Ephes 34. 23. Ephes 1. 22. to the Church to set ouer them a king and head seeing in other places this is attributed vnto God himselfe as Ezech. 34. 23. Ephes 1. 22. To which I answere that God the father first and principally doth appoint Christ head and king ouer the Church and the people of God do set Christ ouer themselues when as they giue their mutuall assent to Gods appointment and by a liuely faith receiue Iesus Christ for their king and head promising vnto him their alleageance and obedience Thus Saul was appointed and annointed King ouer Israel by God 1. Sam 10. 1. And the people also 1. Sam. 10. 1. 1. Sam. 11. 15. are said to haue made him king ouer them in Gilgal 1. Sam. 11. 15. So that it
are to liue like Gods subiects and doe seruice to their Lord and Sauiour who hath redeemed them to this purpose 1. Cor. 6. 20. and then to the kingdome of glorie where they shall receiue a rich reward for their seruice euen a crowne of glorie and euerlasting happinesse First then they must ascend out of the kingdome of darkenes Of our comming out of the power of darkenesse by vocation and iustification sinne and Satan into the kingdome of grace which is done first when as Iesus Christ hath effectually called them gathered them into his Church and vnited them vnto himselfe making them members of his owne body by vertue of his holy spirit and the fruit thereof a liuely faith By which vnion they haue right and propriety vnto the righteousnes death and merits of Christ their head whereby they are iustified in the sight of God for the iustice of God being fullie satisfied by the death and merits of Christ and the debt of our sinnes being discharged they are pardoned and done away and we being clothed with his righteousnesse and actuall obedience are accepted and reputed of God as iust and so reconciled vnto him and adopted for his sonnes in Christ And this is the first kind of our ascending out of the land and kingdome of darkenesse when as we are freed and deliuered out of the power of Satan and sinne in respect both of the guilt and punishment thereof so that now it cannot condemne vs nor any longer detaine vs as prisoners vnder the arrest of the law in the prison of death and vtter darkenesse And of this ascension the Apostle speaketh Ephes 2. 4. 5. 6. Secondly they ascend out of the kingdom of sin Satan Ephes 2. 4. 5 6. Our cumming out of the power of sinne by sanctification into the kingdom of Christ when as being vnited vnto him they haue part in his death and resurrection by the vertue and power whereof sinne is mortified in them and they raised from the death of sinne to holinesse and newnesse of life so that now their harts and affections their words and actions their life and conuersation is quite changed for whereas whilest they liued in the land of darkenesse vnder the kingdome of sinne and Satan they were wholly earthlie carnall and diabolicall now being ascended out of the land into the kingdome of Christ they are spirituall and heauenly their heart and affections which in former times did lie groueling on the earth minding nothing but worldlie and carnall things are now mounted aloft so that though their bodies be on the earth yet their conuersation is in heauen from whence they expect their Sauiour the Lord Iesus Christ Phil. 3. 20. And being risen with Christ they doe not Phil. 3. 20. seeke those things which are on the earth but those things which are aboue as the Apostle speaketh Col. 3. 1. And as Col. 3. 1. they rise aloft in heart and affections so also in words and actions which are not as in former times carnall and earthly but spirituall and heauenly Of this ascension the Apostle speaketh Rom. 6. 4. 5. 6. And this is that first resurrection of Rom. 6. 4. 5. 6. which Iohn speaketh in which whosoeuer haue their part are blessed because on such the second death hath no power Apoc. 20. 6. Apoc. 20. 6. And thus the Church and people of God ascend out of the land of darkenesse and the kingdome of sinne and Satan first by their iustification whereby they are freed from the imputation guilt and punishment of sinne so that it cannot Rom. 8. 33. 34. accuse and condemne them and secondly by their sanctification when by vertue of Gods spirit dwelling in them and applying vnto them the death and resurrection of Christ they doe by little and little subdue and mortifie the power of sinne so that it doth no longer reigne and rule in them as Rom. 6. 12. in former times and hauing lessened and abated the corruption doe begin to rise from the death of sinne to newnesse of life yeelding voluntarie obedience to Gods commandements The second manner of the Churches going vp or ascending Of our ascending out of the land of darkenesse into the kingdome of glorie out of the land of darkenesse the kingdome of sinne and Satan is when they ascend into the kingdome of glorie whereof there are three degrees the first whereof is in this life which is onely in hope and in respect of the certaine assurance of their full and perfect deliuerance out of the kingdome of sinne and Satan and of their entrance into and possession of the kingdome of heauen The which their hope and assurance is grounded vpon their vnion with Christ for being assured that Christ their head clothed with their flesh is ascended into heauen they haue no lesse assurance that they his members shall also ascend thither seeing the vnion betweene them is inseparable And this is that ascension of which the Apostle speaketh Ephes 2. 4. 5. Of which in respect Ephes 2. 4. 5. of the certaintie of faith Gods people haue such full assurance that they are said not onely to hope for it but alreadie to haue entred into it and to haue taken possession of it Ioh. Ioh. 3. 36. 3. 36. He that beleeueth in the Sonne hath euerlasting life So 1. Ioh. 3. 14. We know that we are translated from death to life 1. Joh. 3. 14. because we loue the brethren The second degree of their ascension out of the kingdome of sinne and Satan into the kingdome of glorie is at the time of their dissolution when their bodies resting in the graue their soules haue entrance into a reall possession of the heauenly ioyes And of this the Wise man speaketh Eccles 12. 7. And dust returnes to the earth as it Eccles 12. 7. was and the spirit returnes to God that gaue it And the Apostle Paul thus desireth to bee dissolued that his soule might be with Christ Phil. 1. 23. Phil. 1. 23. The last degree is their full and perfect liberty which shall be at the day of the generall resurrection when as body and The last degree of our liberty soule shall be vnited together and being fully freed from the power of Satan sinne death and corruption shall for euer inherit the vnspeakeable ioyes of Gods Kingdome And this also they attaine vnto by vertue of that vnion which they haue with Christ whereby their bodies and soules being inseparably ioyned vnto him they by vertue of his spirit dwelling in them and applying vnto them the power of his resurrection are also raised and ascend into heauen that where he their head is there they his members may be also And of this the Apostle speaketh Rom. 8. 11. But if the spirit of him Rom. 8. 11. that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies
because his spirit dwelleth in you And this is that full liberty and perfect redemption of which our Sauiour speaketh Luke 21. 28. When these things begin to come to passe then looke Luk. 21. 28. vp and lift vp your heads for your redemption draweth neere And this is the meaning of these wordes The doctrines which from hence arise are these First we may obserue that The Do ∣ ctrines after Christ hath gathered his Church and they being gathered That as soone as we are vnited to Christ we ascend out of the kingdome of darknesse haue by a liuely faith chosen and imbraced him for their King and head then presently they ascend out of the land of darkenesse the Kingdome of sinne and Satan and that in respect both of their iustification whereby their sinnes being not imputed they are freed from guilt and punishment and are accepted as righteous being clothed with the righteousnesse of Iesus Christ and in respect of their sanctification whereby they are freed from the power and corruption of sinne when as the Spirit of God dwelling in them applieth vnto them the vertue of Christs death and resurrection whereby their sinnes are by little and little mortified and subdued and they raised from the death of sinne to holinesse and newnesse of life Whosoeuer therefore are gathered into the Church and haue chosen Christ for their head they may bee assured that they are iustified in Gods sight and so freed from the guilt and punishment of their sinnes and also that they are sanctified and in some measure freed from the power and iurisdiction of sinne so that it shall no longer raigne in their mortall bodies for these goe inseparably together so that hauing one we may be assured Rom. 6. 12. that we haue all the other and that wanting one we want all the rest Secondly we may obserue that the Church being set at liberty out of the land of darkenesse doth ascend into the The true members of the Church are not carnall but spirituall Kingdome of God first into the Kingdome of grace and then into the Kingdome of glory So that the Church of Christ and all the true members thereof are no longer earthly carnall and worldly but spirituall and heauenly they are no more citizens of the world but of the new Ierusalem which is aboue their hearts are not now groueling on the Phil. 3. 20. earth but they haue their conuersation in heauen minding not earthly but heauenly things For after that our Sauiour Christ our soueraigne Prince hauing ouercome our spirituall enemies in whose bondage we were inthralled hath pronounced the sentence of our liberty we then begin to shake off the bolts and chaines of our sinnes and corruptions and to come out of the prison and power of sinne and Satan neither will we then make a stay there but make all haste possible to get out of their kingdome and dominion lest againe wee should be ouertaken and inthralled in their bondage and because no other place can secure vs from this danger therefore we ascend into the kingdome of Christ desiring his aide and protection who alone is able to defend vs and forasmuch as whilest we continue in the suburbes of this kingdome the Church militant although we be neuer ouercome yet we are continually assaulted with our spirituall enemies therefore we continually desire and hope to enter within the walles of the heauenly Ierusalem the Church triumphant in heauen where not onely wee shall bee free from danger of being subdued but also from assault and molestation in the meane time setling our minds and hearts not vpon things present but vpon those future ioyes of which we are assured when we shall be admitted citizens of Gods kingdome of glory and attaine vnto our full redemption And these are the steps and degrees whereby we ascend out of the land of darkenesse into the kingdome of glory The degrees whereby we must ascend out of the land of darkenesse the highest whereof none can attaine vnto but they who begin at the lowest for first we must be subiects of the kingdome of grace before wee be subiects of the kingdome of glory we must first be members of the Church militant before we be members of the Church triumphant first wee must enter into the suburbes before we can come into the citie first we must haue assurance of our heauenly inheritance by faith and hope before we shall inioy the actuall possession and lastly we must haue our mindes hearts and affections transported into our heauenly country or else our bodies soules shall neuer ascend thither So that in this point also one of these steps and degrees being ascended it giueth vs assurance that we shall stil ascend till we come to the highest and on the other side if we begin not at the first we shall neuer ascend to the last namely the glorious ioyes of Gods kingdome The last thing to be considered is by what vertue and power we ascend out of the land of darknesse into the kingdome By what vertue and power we ascend out of the land of darkenesse of glory to wit not our owne but Iesus Christs for he alone is it who by his death and merits hath set vs free out of the land of darknesse and deliuered vs from the guilt and punishment of our sinnes and he onely it is who by vertue of his Spirit applying his death and resurrection vnto vs doth enable vs to ascend out of the power of sinne and to subdue and mortifie the corruptions thereof And none but he raiseth vp our mindes from the earth and earthly things and giuing vs entrance into his heauenly ioyes by faith and hope doth transport our hearts and affections thither whither our soules and bodies shall afterwards ascend In a word it is he alone who by vertue of the same spirit vniting vs vnto him as members of his body doth cause vs to ascend in soule at the houre of death and in body and soule ioyned together at the general resurrection and giueth them full and actuall possession of Gods kingdome And therefore let vs beware that we trust not to ascend vp into heauen by the broken ladder of the merits of Saints or our owne works and worthinesse for so shall we rob Christ of his glory and our selues of all comfort in this life and happinesse in the life to come seeing these rotten and broken steps will most faile vs when we most rest vpon them but let vs looke to ascend by Christ alone who is the onely sound and strong ladder vpon which the Angels descend to carry vs vp with them into Abrahams bosome Iohn 1. 51. and the true and straight John 1. 51. way whereby we may ascend out of this vale of misery into the Kingdome of euerlasting glory as himselfe speaketh Iohn 14. 6. Iohn 14. 6. And thus much concerning the description of the Churches happinesse vnder the gouernment of
vngarnished without all care or conscience zeale or deuotion But such are to know that the Lord will not be pleased with the worship of an Idoll for little regardeth he the outward habite if the heart and soule bee defiled beggarly and naked Fourthly we may out of the order which the Prophet here The idolaters progresse obserueth in setting down their idolatrie note the progresse which idolaters make in their sinne ascending from one degree to another till they come to the highest First hee saith that through the naturall inclination which is in euery man they are drawne to worship and serue their Idols Secondly more and more doting in their fond loue toward them they decke and adorne both their statues and images and themselues being to performe worship vnto them with gold siluer iewels and pretious ornaments that hereby they may themselues performe seruice vnto them with greater pleasure and also allure others to ioyne with them in their idolatrie Thirdly hauing thus bewitched themselues with their owne sorceries they goe forward in their idolatrie with great pertinacie and wilfull obstinacie And lastly they so inebriate themselues with drinking in this golden cup of fornications and are so wholly intent and deuoted vnto their blinde superstitions that they quite forget the Lord and his true worship All which are noted in this place in the idolatrous Israelites by the Prophet and may be obserued in the practise of the Papists in our owne daies The consideration whereof should moue vs to flee the first allurements vnto idolatrie and the beginnings and first degrees of this sinne for one steppe will bring vs to another till we come to the highest namely forgetfulnesse of God and vtter neglect and contempt of his pure religion Fiftly we may obserue that the worship of the true God The worship of God and idols will not stād together and the seruice of Idols will not possibly stand together for assoone as we begin to offer incense vnto Baal we forget Iehouah when we loue Idols we cease to loue the Lord when we depend vpon them we distrust God and this is that our Sauiour teacheth vs Matth. 6. 24. No man can serue two masters c. and the Apostle telleth vs that we cannot drinke of Matth. 6. 24. the cup of the Lord and the cup of diuels c. 1. Cor. 10. 21. That 1. Cor. 10. 21. there is no concord betweene Christ and Belial and no agreement betweene the temple of God and idols 2. Cor. 6. 15. 16. The 2. Cor. 6. 15. 16. 1. Sam. 5. 2. ark of God Dagon cannot stand together 1. Sa. 5. 2. There is no halting betweene God and Baal but if God be God serue him if Baal be god serue him 1. King 18. 21. And therefore 1. King 18. 21. let vs not hearken vnto those who would reconcile together Christ and Antichrist Michael the Archangell and the Dragon the whore of Babylon and the spouse of Christ Gods true religion and popish superstition and so make a hotch potch of religion like vnto the religion of the Samaritanes condemned by God 2. King 17. 33. 41. Let vs take heed that 2. King 17. 33. 41. we doe not to make peace on earth proclaime warre against heauen and ioyne in league with men to fight against God and his truth assuring our selues that light and darknesse righteousnesse and vnrighteousnesse God and Belial may as well be reconciled together as Christs true religion with the superstitious idolatries of the Romish Babylon Sixtly wee here learne that not to remember the Lord to They forget the Lord who doe not remember him according to his word be such an one as he hath reuealed himselfe in his word is altogether to forget him as appeareth in the example of the Israelites of whom the Lord complaineth that they had forgotten him notwithstanding they still outwardly professed that hee was their God and they his people because they remembred and worshipped him in their Idols So they who forget any of Gods attributes whereby in his word he hath made himselfe knowne vnto vs forget God himselfe for his attributes are his essence as the wisedome of God is the wise God the infinitenes of God is the infinite God the loue of God is the louing God c. And therefore that God which they remember is not the true Iehouah but an idoll of their owne making If then we only remember that God is mercifull and doe not remember that hee is also iust as it is the custome of carnall secure men wee make an idoll vnto our selues but forget the true God and so in like manner wee forget the Lord if with desperate sinners wee remember his iustice and forget his mercie And the like may be said of his omnipotence omnipresence al-sufficiencie prouidence and the rest of his attributes Lastly we may here obserue that the Prophet concludeth The authority of Gods word countenāceth his Ministers in their embassage all his reprehensions of their sins and threatning of punishment by telling them that whatsoeuer he had deliuered was not his owne but the word of the Lord whereby he confirmeth his former denunciations of iudgements and certainly assureth them that how vnlikely soeuer they thought them yet they should most vndoubtedly come to passe seeing it was the word which truth it self had spoken and therfore if they would escape them there was no dallying nor delaying of the time but speedily they must preuent them by turning vnto God by true repentance And secondly hereby hee auerteth all their malice and displeasure from himselfe seeing these heauie tidings were not the deuices of his owne braine but the word of the Lord of which onely he was the Embassadour and therefore if they would without taking any exceptions patiently heare an Embassadour sent from an earthly King denouncing warre against them because iniury or violence offered to an Embassadour is condemned by the law of nations how much more should they heare him without all malice or preiudice seeing he only deliuered the embassage which the Lord of hosts had put into his mouth From which example Gods Ministers may learne to deliuer nothing to the people but the pure word of the Lord which they are boldly to vtter though it seeme neuer so improbable to flesh and blood for as much as hee who hath spoken it will most surely accomplish it otherwise they shall commit the sinne of Ionas who when the word of the Lord was put into his mouth durst not deliuer it but being sent to Niniue fled to Tarshish and in this respect make lesse conscience of their calling then Balaam as appeareth Numb 24. 13. Numb 24. 13. And so likewise the people may here learne with patience to heare Gods Ministers though they denounce Gods heauie iudgements against their sinnes if they deliuer nothing but that which they haue warrant for out of Gods written word seeing they are bound in conscience of
sinnes I see no reason why in our exposition we may not comprehend them both Yea but this people transgressed the first table in many other respects as namely by their grose Idolatry false worship contempt of Gods word and profanation of his Sabbaths why then doth he onely here accuse them of this sin of swearing I answere hee doth vnder this one particular comprehend all the rest eyther because this sinne most notoriously raigned amongst them or els because this prophane and false swearing is vsually accompanied with all impietie for he that maketh no conscience of vaine vsuall and false swearing maketh conscience of no impietie But let vs consider what kinde of swearing is here condemned neither must we vnderstand this of all manner and kindes of swearing seeing a lawfull Oath is in Gods word commaunded as a notable part of his worship and seruice So Deut. 6. 13. Thou shalt feare the Lord thy God and serue Deut. 6. 13. and 10. 20. him and shalt sweare by his name Chap. 10. 20. Yea and sometimes it signifieth the whole seruice of God as Psal 63. Psal 63. 11. 11. All that sweare by him shall reioyce in him But here onely vnlawfull swearing is condemned which sinne is diuersly committed as first in regard of the object Esay 65. 16. when men sweare by any thing besides the Lord alone Secondly in respect of the manner when as they doe not sweare in truth justice and judgement Thirdly in respect Ier. 4. 2. of the end when as in their oathes they do not chiefly ayme at Gods glory or their owne or their neighbors good which sinne they commit who sweare rashly ordinarily and in their rage and fury But of this argument I purpose to speake more largely else where therefore I will here passe it ouer The other sinne signified by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cursing and direfull imprecations which is vsed against our selues Of Cursing or against our neighbours against our selues when as rashly vainely and vnnecessarily we inuocate Gods feareful Iudgements against our state person body or soule for the needlesse confirmation of some truth eyther in our asseuerations or promises or for the binding of our selues to the performāce of some vnprofitable or euil action An example wherof we haue in Iesabel 1 King 19. 2. Against our neighbours when in malice or rage we desire God to poure vpon them 1 King 19. 2. some grieuous punishment The which is an horrible abuse of Gods name power and justice when as we goe about to make him our instrument of vnjust reuenge and the executioner of our malicious and wicked outrages and likewise a haynous sinne against our neighbours when as our malice exceeding our power vve wish vnto them those euils which we are not able to inflict And this our Sauiour condemneth though it be vsed against those vvho curse and persecute vs. Math. 5. 44. So Rom. 12. 14. Mat. 5. 44. The second sinne of which the people of Israell are accused Rom. 12. 14. and conuicted is Lying for the better vnderstanding Of Lying whereof that knowing it we may auoyde it vve will consider the nature and kindes thereof A Lye is when by any meanes a man vttereth an vntruth or the truth vntruely and with a purpose to deceiue So that What a Lye is there are two sorts of Lyes the first vvhen as a man speaketh not as the thing is the second vvhen hee speaketh the 2. Sorts of lies truth but deceitfully with a desire to be otherwise vnderstood then the truth is The first which is a logicall or a reall Lye is of two sorts first when as a man speaketh an vntruth against his minde and knowledge and this is the chiefe kind of Lying from whence in the Latine it hath his name for mentiri est contra mentemire Secondly when a man inconsiderately and through errour vttereth an vntruth thinking that hee speaketh true Which howsoeuer it bee a lie in the generall signification yet he that vttereth it cannot bee called a lyar because howsoeuer his words agree not with the thing yet they agree with his minde Onely hee offendeth through inconsiderate rashnes in that hee affirmeth that as certaine truth of which hee hath no certaine knowledge and thereby giueth offence to those that heare him who discerne the vntruth but doe not know the minde of him that vttereth it Secondly hee lyeth who speaketh the truth with a purpose to deceiue not knowing that to bee true which hee auoucheth or thinking it to be otherwise or knowing it to That he lyeth who speaketh the truth to deceiue bee truth desireth to be vnderstood otherwise then he speaketh it and this is as great a sinne as a plaine lie for as it is a lesser fault in regard it hath more shew of truth so it is greater because it is ioyned with more deceipt As therefore a man may pronounce an vntruth and yet be no lyer so hee may be a lyar in vttering the truth when as hee doth not speake it with a simple heart And these are the diuers kindes of lying which are here condemned the which howsoeuer they seeme small sinnes That lying is a great sinne in gods sight in the sight of men as appeareth by their common practise yet they are great in Gods sight and therefore carefully to be auoyded by all christians which that we may the rather doe let these motiues perswade vs. First because the Lord in the scriptures hath straightly forbidden it Leu. 19. 11. Ye shall not lye one to another Eph Leu. 19. 11. 4. 25. Cast of lying and speake the truth euery man to his neighbour Ephe. 4. 25. for wee are members one of another Col. 3. 9. Lye not one to another seeing ye haue put off the old man and his workes Col. 3. 1. Secondly because it is condemned as a greuous sinne namely as an abhomination to the Lord Pro 12. 22. as a sin which God abhoreth Pro. 6. 17. As being the cursed off-spring Pro. 12. 22. of that wicked father the diuell Ioh. 8. 44. The which is to bee vnderstood not onely of pernicious lyes but also Ioh. 8. 44. merry lyes for God condemneth it as a sinne to make Princes merry with lyes Hos 7. 3. Yea of officious profitable lyes For truth must not be sould at any price Pro. 23. 23. Hos 7. 3. Pro. 23. 23. And it is vnlawfull to lye for Gods cause Iob. 13. 7. 9. and Iob. 13. 7. 9. therefore much lesse for any worldly benefit Thirdly as truth maketh vs to resemble our heauenly father Lying maketh men resemble the Diuell who is the authour and fountaine of truth so Lying maketh men to resemble the Diuell who is the father of Lyes and as truth is the badge or cognisance of a Christian in earth and Heire of heauen so Lying is a note and Psal 15. 2. token of
these benefits belonging to the Priest-hood and so expose them to shame reproach As though he should haue said because you haue vngratefully abused all those benefits and prerogatiues which I haue endowed you with aboue all the rest of my people and in stead of the fruits of loue thankfulnesse and obedience haue taken occasion by my benefits the more to dishonour me and to prouoke my displeasure by multiplying your sinnes against me therefore I will strip you vtterly of all my blessings in which your chiefe glory consisteth and so expose you to be scorned and despised of all who haue seene your passed glory and now behold your present misery And this punishment was accordingly inflicted First when as the Lord exposed these ignorant Priests to the contempt of the people but principally when as they were led into captiuitie at what time not only the glory of the Priest-hood but the Priest-hood it selfe ceased and so they who were Captaines and leaders became as common souldiers yea as miserable captiues vnder their enimies who had no respect of their place and calling And so much for the meaning of the wordes the The priuiledges of the Ministerie doctrines are these First wee may obserue that the Lord aduanceth his Priesthood Ministerie and endoweth them with many singular prerogatiues and priuiledges aboue the rest of the people as he noteth in this place the which may further appeare if wee consider their function and calling for they are chosen of God to stand in his stead to represent his owne person and to performe his owne worke which himself performed vnto his Church in the dayes of the Patriarks vntil Moses time For then the Lord taught them with his owne mouth vntill the Israelites being terrified with his feareful voyce earnestly desired that they might be informed in Gods will by the Ministerie of men Deut. 18. 18. So Deut. 18. 18. our Sauiour performed this office and function whilest he remayned on the earth but when he ascended into heauen he appointed his Ministers to supply his place to instruct his Church Mat. 28. 19. So that now they are in his stead Mat. 28. 19. and as his ambassadours doe deliuer the word of reconciliation vnto the people 2 Cor. 5. 20. Whose voyce if the people 2. Cor. 5. 20. here and obey the Lord acknowledgeth that obedience as done to himselfe whom if they dispise he accounteth the contempt offered against his owne person Luk. 10. 16. Luk. 10. 16. But their dignitie and the greatnesse of their priuiledges God Ministers are his mouth to the people will better appeare if wee consider their office and Ministerie and the titles wherewith in the Scriptures the holie ghost hath honoured them For First in the Ministerie of the word they are the mouth of God to the people and his ambassadours who performe his owne worke as it is 1. 1. Cor. 16. 10. Cor. 16. 10. euen the worke of reconciliation justification sanctification and saluation And therefore the Lord vouchsafeth them this dignitie to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellow 1. Cor. 3. 9. labourers with God vnto whose most glorious and infinite Maiestie it is an aduancement aboue the worthynesse of the most excellent creature to be acknowledged his meanest seruant So in prayer they are the mouth of the people vnto God The mouth of the people to God and as it were the ambassadours generall of the earth by whom they make their suits knowne vnto God intreat a supply of their wants and returne thanksgiuing vnto the Lord for all his benefits In like manner the Lord hath committed vnto them the administration of the Sacraments which are the seales of his They are the keepers of Gods seales the Sacarments couenant whereby all his gracious promises are ratified confirmed vnto vs so that as in respect of the rich treasure of Gods word committed to their disposing they are the Lords treasurers so in respect of the Sacraments they are the keepers of his great seales Now if these offices be great vnder mortall Princes in corruptible thinges how are these officers aduanced who are vnder in these places the King of Kings who dispence not transitorie trifles but heauenly treasures nor seale assurances of earthly patrimonies but of an eternall inheritance and a most glorious kingdome But come we from their office to their titles and we shall The titles giuen to the Ministerie find that they are much aduanced aboue others For the rest of Gods people are called his seruants these his stewards Luk. 12 42. who haue the custodie of his keyes committed Luk. 12. 42. vnto them that they may releeue those of the familie who are obedient out of their store and shut the stubborne and rebellious out of the doores Mat. 16. 19. They are called the Mat. 16. 19. Lords sheepe these the shepheards Ezech. 34. 2. They the Ezech. 34. 2. Lords corne and haruest these his husbandmen Mat. 9. 37. Mat. 9. 37. They the Lords Plants in his garden Cant. 4. 13. these his Cant. 4. 13. gardeners who plant water them 1 Cor. 3. 6. They liuing stones in the temple of God these maister builders 1 Cor. 3. 1. Cor. 3. 6. and 3. 9. 9. who finish this worke and bring it to perfection Ephe. 4. 12. 13. They children in Gods familie these spirituall fathers Ephe. 4. 12. 13. who by the seede of the word beget them vnto God 1 Cor. 4. 15. 1. Cor. 4. 15. And these were the spirituall prerogatiues with which The temporall priuiledges of the Ministerie the Lord hath endowed his Priesthood and Ministerie besides which hee allotted vnto them many temporall priuiledges as for example the double honour of reuerence and maintenance for in respect of the first none were in greater honour account among the people next vnder the King then the Lords Priests and for the other none more plentifully maintayned then they who had not onely the tithes but the first fruits oblations and daily sacrifices all which they had not at the peoples deuotions but chalenged them in Gods right as being his portion which when he gaue vnto them the land he reserued for himselfe Neither is the Lords liberalitie shortened towards his Ministers in the time of the Gospell for he hath commanded the people to giue vnto them double honour the honour of reuerence and the honour of maintenance as appeareth 1 Tim. 5. 17. 18. For if 1. Tim. 5. 17. 18. the Lords care were such both for the honour and maintenance of the legall Ministrie and Priesthood which was the Ministerie of the letter which killeth the Ministrie of death and condemnation how much more that the Miinsterie of the new couenant which is the Ministerie of the spirit that giueth life and the Ministerie of righteousnesse that is whereby we of sinners are made righteous should excell in glorie as the Apostle