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.
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
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
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
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
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
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
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
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
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
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
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.