Lectures Upon Hosea 1-4

BVt let us come to the words themselves, Verse 2. So I [Verse. 2] bought her to me for fifteen pieces of silver, and for an Homer of Barley & an half Homer of Barley. In which words is contained both the people's punishment, and the love of God, who inflicted it: the punishment is, that they should become captives in a strange country; and this is signified by this phrase of buying, for no free people, but only captives, slaves and servants were bought for money. So that the meaning of this part of the vision is this; as the Prophet buyeth an adultrous wife as though she were a captive: so the children of Israel shall be led into captivity, and bought and sold for money.

Yea but the Prophet was commanded to love this adulteress, and here no mention is made of his love, but only that he bought her, that is, brought her into the base estate of a slavish captive; how then doth this signify the love of God, seeing it seemeth rather an effect of hatred? I answer if we respect God's end, which was the profit, conversion and salvation of the Israelites, this was a singular note of gods love. For when they abused their liberty to all licentiousness, God caused them to live in captivity, but to this end, that by this misery he might reclaim & regain them unto himself. So that the Lord's severity was exceeding profitable and necessary to reform this adulteress, and to make her keep her marriage faith inviolable for the time to come, when as she felt the smart of her uncleanness. If a husband laying aside his right of superiority and rule, do basely cocker and flatter his adultrous Wife, and suffer her at pleasure to raunge abroad and company with her lovers, his fondness will harten her in her wicked courses, and cause her the more to scorn and contemn him; the Lord therefore like a wise husband dealeth otherwise here with this adulteress, that is, he retayneth his authority, he handleth her roughly, and restrayneth her of her liberty, but yet inwardly he loveth her, for he doth all this to cool the heat of her lust, and to make her chaste and faithful, that so being reclaimed, he may receive her into his wonted favor.

The Next point to be considered is the baseness of their estate in their captivity, signified by the price here given for the Adulteress, to wit, fifteen pieces of silver. What was the precise quantity of this sum it is uncertain, neither is it material to the understanding of the Prophets purpose, only this we are to know, that the Prophet maketh mention of a certain price given, that he might in more lively manner set forth this vision as a thing done, & hereby more feelingly affect his hearers: & secondly, that this Adulteress was bought at a very low rate, seeing there is such a slender price paid for her, as fifteen silver pieces.

For there was three sorts of silver coin in use amongst the Israelites, the Shekell of the Sanctuary, which was about two shillings four pence in value, and this had on the one side Aaron's rod, and on the other, the pot of Manna: the common or half Shekell, amounting to fourteen perice; and the Gerah or Obolus, which was about the value of our three half-pence. Now we are not to understand these words of the Shekell of the Sanctuary, which was only the price of holy things, and therefore not of an adulteress; and if we understand them of the common Shekell, then the whole price amounted but to the sum of seauenteene shillings and six pence, which was given for this Adulteress: whereby the base estate and contemptible condition of this harlot is shown, in that she is valewed at less then a slave or captive. For if an Ox gored a servant, the owner was bound to give to the master thirty Shekels in recompense, as appeateth, Exod. 21. 32. and here this Adulteress is prized but at half so much, whereby is signified that the people of Israel should be contemned and exceeding basely esteemed of in their captivity. And this agreeth with the complaint of the faithful. Psal. 44. 12. Thou sellest thy people without gain, and doest not increase their price. 13. Thou makest us a reproach to our neighbors, a jest and laughing stock to them that are round about us, &c.

And this is the first part of the price: the other is expressed in these words: And for an Homer of Barley, and half an Homer of Barley. The Homer, or Chomer contained ten Ephaes, as appeareth. Ezech. 45. 11. and the Epha was almost a pottle less then our bushel, whereby is signified, first the slavish condition of the people in their captivity, for Barley was eaten only of slaves and captives, and not of free women: secondly their poverty which is noted by the small quantity of this course fare, allotted unto them as their only sustenance for a long time; so that their fare was both course and sparing: thirdly here is employed the Lord's love in that he gave them some maintenance for the preservation of life, and but a sparing measure of course food, that hereby he might humble and reclaim them.

The meaning then of this part of the vision is, as the Prophet bought the adulteress, so shall the people be bought and sold, and live like slaves and servants; as he bought her at a low & base rate, even for half the price of a servant, so they shall be basely esteemed and meanly valued more like vassels and slaves then the spouse of God; as he doth not give unto her Wheat but Barley, and that in small quantity, so the Lord will afflict them with course diet, whereof they shall not eat unto saciety but sparingly by measure, as if the Lord should have said; seeing you have abused your liberty unto licentiousness, and when the reign was laid on your own necks have run away from me like unruly colts, therefore I will bridle and curb you in with captivity, and make you to return unto me; seeing every base trifle hath moved you to sell yourselves to be slaves to sin, I will also cause you like slaves to be bought and sold at vile rates; seeing you have abused your honorable estate, unto which I called you, namely, to be my Church and people, and have thereby been puffed up in pride, I will humble you with your enemies contemptible & disdainful usage of you; seeing your plenty and prosperity hath made you to forget and neglect me, I will rub your memory with poverty and want, but yet I will not leave you comfortless, for I will not utterly forsake you and suffer you to perish in your penury, but will allow unto you some poor maintenance, and by my hard usage I will not destroy you, but buy you that is, reclaim and reduce you again under my government.

And this is the meaning of the words: The instructions hence to be gathered are these. First we may observe that the Lord approveth his love to the people of Israel, by those afflictions which he layeth on them, to the end that he may reclaim them from their sins. For as there is no greater sign of God's hatred and our rejection, then when the Lord giveth us over unto our selves, to do what we list, to prosper in our sins, and without any check to run forward in the ways of wickedness, to our destruction; so can there not be a more evident sign of his love, then when like a careful father he correcteth us, that he may not disinherit us, and maketh the pleasures of sin loathsome unto us, by mingling them with the Wormwood of afflictions.

And hence it is that the Apostle saith, that whom the Lord loveth he chasteneth, and he scourgeth every son whom he receiveth. Heb. 12. 6. So Apoc. 3. 19. For the Lord aimeth not at our hurt and punishment, but at our good and profit, that we might be partakers of his holiness. Heb. 12. 10. And when we are judged we are chastened of the Lord, because we should not be condemned of the world, as it is, 1. Cor. 11. 32. The Lord bridleth us with afflictions, that we may not run headlong in the course of sin, and like a good schoolmaster he correcteth us, that he may teach us in his ways, and make us more diligently apply our lessons. And this David well knew by his own experience, and therefore he saith, Psal. 119. 67. Before I was afflicted I went astray, but now have I kept thy word. And verse 71. It is good for me that I have been afflicted, that I may learn thy statutes. When our heavenly Physician dyeteth us from the pleasures of sin, which we love better then out meat and drink, & giveth us the bitter pills and loathsome potions of afflictions, it is a sign that he intendeth the cure, and that there is some hope of our recovery; but when he letteth us have whasoeuer we lust after, and letteth our appetite be the only rule of our diet, it is a shrewde token that he hath given us over as being a desperate cure: when our father suffereth us to go on in all wicked and licentious courses, it is a sign he neglecteth us, and meaneth to disinherit us: when our Lord and master lets us neglect all duties without controlment, and suffers us to go on in our stubbornness and disobedience, without any reproof or correction, he makes it manifest that his purpose is to turn us out of his service; and when he lets us feed at will in the pleasant pastures of sin, it is more then probable that he hath destinated us to the slaughter.

The use which we are to make hereof is: first, that we faint not in our afflictions, imagining that they are signs of God's hatred, and our rejection; but bear them with patience, considering the Lord hereby showeth his love and care over us: especially let us be not only patient, but also joyful and thankful, when the Lord crosseth us in our sins, and restraineth us from going forward in any course of wickedness; for such afflictions are blessed which preserve us from God's eternal curse, and that is a sweet chastisement which keeps us from being condemned with the world.

Secondly, seeing the Lord in love correcteth us, that he may reclaim us from our sins, let us, when we suffer any affliction, labor to find out our sins, bewail them, and turn from them unto the Lord by true repentance; and then the same love which moved the Lord to correct us, will also move him when we are reformed, to ease us of our affliction, neither will he cause us any longer to drink these bitter potions, when he hath already recovered us of our health.

Thirdly, we learn to judge charitably of those whom the Lord exerciseth with afflictions, and not to imagine that because any are extraordinarily afflicted, therefore they are more then ordinary sinners, as the Jews did. Luke. 13. 1. 2 And the Barbarians. Act. 28. 4. For then we shall condemn the generation of God's children. Psal. 73. 15. Yea even the Son of God himself, as it is. Esa. 53. 3. 4.

Secondly, we may here observe what fearful punishments the Lord inflicteth upon those Idolaters whom he purposeth to convert and save: first, Captivity under their enemies; for when they will not serve the Lord who loveth them, the Lord will make them serve their foes who hate them. Secondly, Ignominie and base contempt, for those that dishonor God by their Idolatry and unthankfulness, the Lord will cause them to be dishonored, scorned, and reproached. Thirdly, Pouerty and want, for those that will not be thankful to the Lord for his benefits, nor employ them to his glory; he will deprive them of them, and by their penury teach them to acknowledge him, the author of them: Those that forget God by reason of their fullness, he will cause them through emptiness and want, to call him to their remembrance. Where we may note how the Lord fitteth his punishments to their sins, because they refused to use their liberty to gods glory, in worshipping and serving him, but rather abused it to the service of sin and Satan, the Lord made them Captives and slaves to their enemies; because they were not moved by that high degree of honor of being God's peculiar people, to give glory unto God; but grew hereby proud and disdainful, the Lord deiecteth them into a baser estate then the usual condition of a servant or Captiue: because by their fullness and luxurious excess in all dainties and delicatenesse they were grown wanton, forgetful of God, and unthankful, the Lord cureth their surfeit, by allotting them course and slender diet.

And so much concerning the first part of their misery, consisting in the evils which they suffered. The second part respecteth the good things whereof they were deprived, which was their communion with God, and the comfortable fruition of his presence, & also of the outward signs thereof, both in the Ecclesiastical and political government, and in his public worship and service. And this is set down typically. Verse 3. Where the Prophet continuing in the former Allegory or Parable, compareth the deprivation of God's presence, and the outward signs thereof, unto the widow-hood of the Adulteress. And afterwards this Type is expounded. Verse 4.

THe Type is contained in these words: And I said unto [Verse. 3] her, thou shalt abide with me (or rather thou shalt abide unto me, or wait for me) many days: thou shalt not play the Harlot, and thou shalt be to no man, and I will be so unto thee. The which words are the speech of the Prophet unto the Adulteress, after that he had bought her unto him, wherein he telleth her, that howsoever in love to her, he had bought her, yet considering that she was an Adulteress, his purpose was, for a time to keep her single and separate both from himself and all others, that so he might make trial whether indeed she did truly repent of her former wicked courses, and so upon sufficient experience of her reformation, he might take her again to wife.

But let us come to the words. And I said unto her: that is, after I the Prophet had bought the Adulteress in my vision, I did likewise in vision say unto her, Thou shalt abide me: The words are, Thou shalt sit for me: which in this phrase of speech have this sense, Thou shalt wait for me. So Exod. 24. 14. the same phrase is used, Sit for us here, that is, tarry and wait for us. The meaning is, I will not marry thee presently, but thou shalt wait my leisure, for as yet thou art not fit to be my spouse, seeing thou art not cleansed from thy Adultries, neither as yet have I had sufficient experience of thine unfeigned repentance. Where he alludeth to the rite in the old Law. Deut. 21. 13. which required that those who had taken Captives, and desired to make them their wives, should not presently marry them, but keep them in their house a Moneth, till they were after a Legal manner purged from their Gentillisme.

He further addeth: Thou shalt not play the Harlot, that is, thou shalt not live in thy adultries and uncleanness with thy lovers as thou hast done in former times, but thou shalt wholly wean thy heart and affections from them, that thou mayest fixe it wholly upon me. And thou shalt be to no other man, or, thou shalt be to no man: that is, thou shalt remain like a desolate widow, and spend thy time in sorrow and mourning for many days, without either lover or husband, for neither will I myself be married unto thee, neither will I suffer thee to marry with any other man, but thou shalt abide single and solitary, till I see fit time to take thee to wife. Now because it might seem some wrong, if the Prophet restraying this adulteress from all others, should in the mean while reject her and make choice of some other wife, therefore to comfort her that she might bear her widow-hood with greater patience, he assureth her that in the mean time he will make choice of no other, but remain single and alone as well as she. And this he signifieth in these words, And I will be so unto thee, that is, as thou shalt not come at me nor match thyself with any other, so I will neither join myself unto thee as yet, nor in the mean time, reject thee utterly and make choice of any other, but I will remain single as well as thou, that when thou hast given sufficient testimony of thine unfeigned repentance, I may again join thee unto myself in marriage.

And this is the meaning of the words being understood typically, of the Prophet & the adulteress, which being fitted unto the Lord and the Church of Israel (which are the parties represented in this type, by the Prophet and the Harlot) do signify thus much; that howsoever the Lord so loved this harlot the people of Israel that he took care of her conversion and salvation, and to this end used means, that she might forsake her idols & spiritual whoredom, yet so horrible and odious were her adultries and unthankfulness in his sight, that he would not be reconciled unto her and admit her into the former communion of marriage, till by many trials & much experience, she had given assured testimony of her unfeigned repentance. And therefore his purpose was to afflict her with a tedious captivity, wherein he would restrain himself from her & have no communion with her, either in respect of political or ecclesiastical government, for neither should she have any form of a common wealth, wherein he should rule as their King, nor of a Church, wherein he should be worshipped as their God, with such public service as he required in his word: and as he would restrain them of the public means of his worship, so also he would not suffer them to forsake him, and to make choice of other God's and so to commit spiritual whoredom with their idols, as they had done in former times, but they should keep themselves from idolatry, waiting the Lord's leisure, till in his son Jesus Christ he would be reconciled unto them, and again contract them unto himself in marriage.

Now because this tedious captivity and confused anarchy should not be without comfort, therefore the Lord giveth them some testimony of his love, by assuring them that he would as well wait for their true conversion, as they for his mercy, and that in the mean time he would not reject them, and make choice of some other people to be his Church, but would stay his choice till upon their true repentance he might receive them into his former love and favor.

And this is emphatically signified in these words, And I will be so unto thee: where the Lord not doth explicate his meaning at large, but (like those whose minds are exceedingly perturbed with grief, indignation, or some singular commiseration) he useth this abrupt and broken speech, as though it so much grieved him to defer reconciliation, and to withhould the outward testimonies of his love from his people, that he was not able to pronounce this his definitive sentence at large, but in these abrupt and broken speeches. So that here is Judgment mixed with Mercy: Judgment in that he with-holdeth from them the signs of his love for a time; Mercy in that he with-holdeth them not forever; Judgment in that he would not as yet admit them to be his people; Mercy in that for their sakes he will make choice of no other, but expecteth their repentance, that thereupon he might be reconciled unto them.

But against this there may be made two objections; first that this testimony of God's love, and hope of their future reconciliation, will not stand with God's former threatenings, namely, that he would no more have mercy upon them; Chap. 1. Ver. 6. That they should not be his people, nor he their God. Ver. 9. That he had utterly divorced and rejected them. Chap. 2. Ver. 2. And secondly, that it will not stand with the event, seeing the Lord did never after espouse this whole people, nor yet them alone. Both which objections are taken away with one answer: namely, that this Prophecy is not to be understood of the whole body of the people, but of the faithful amongst them, which belonged to God's Election; of which it is truly verified, so as it may well stand with the former Prophecy, and the future event. For though he rejected the whole body of this people, yet he reserved a remnant, according to the Election of grace, whom after their repentance and conversion he did espouse to him: and for these he reserved his grace, so as he would not after the people were excluded from the outward covenant, admit of any other, neither before the coming of Christ, nor after he was come, till he had called and reconciled them; and so upon occasion of their calling and conversion, he called also and converted the elect Gentiles, amongst whom they were scattered, and to them both, who only were the true Israelites, according to the spirit, he made good his promises of mercy and grace: and this appeareth. Mat. 10. 5, 6. & 15. 24, 26. Act. 13. 46.

And so much for the exposition of the words: the doctrines which from hence arise are these. First, whereas the Lord saith, that he will not presently be reconciled unto the Church of Israel, but she shall wait his pleasure, and be content to live in an afflicted estate, until he saw fit time of giving unto her assurance of his love and favor: hence we learn to arm our selves with patience, when our afflictions are tediously continued, and not desperately to cast aside all hope, as though the length of our afflictions were a sign of our utter rejection; for as it appeareth in this place, the Lord causeth the afflictions, even of those that belong to his Election, to endure for a long time together, and maketh them to wait and expect, till he seeth the fit time for their deliverance. Examples hereof we have in the captivity of Egypt, and Babylon, in David, Job and many others.

The use hereof is, that though our afflictions be of long continuance, we wait the Lord's leisure, and possess our souls with patience; and so in the end we shall be assured of deliverance. An example hereof we have in David, Psal. 40. 1. I wated patiently for the Lord &c. In the faithful grievously afflicted. Psal. 123. 2. Isaiah. 8. 17. in Jacob Gen. 49. 18.

Which duty that we likewise may perform let us consider: first, that the Lord enjoineth and requireth it at our hands. Psal. 37. 34. Wayte thou on the Lord, and keep his way.

Secondly, that the Lord waiteth upon us, that he may find us fit to receive his mercy, that is, humbled in the sense and feeling of our own misery and want, and earnestly hungering after his grace. Esa. 30. 18. Yet therefore will the Lord wait, that he may have mercy upon you. Seeing then the Lord waiteth on us to show mercy, great reason have we to wait, that we may receive mercy; for waiting and attending better becometh suitors then benefactors.

Thirdly, let us wait upon the Lord, because the holy Ghost commendeth it unto us, as a good thing. Lamen. 3. 26 It is good to trust and to wait for the salvation of the Lord.

Fourthly, if being afflicted, we do not only watch, but also wait in prayer, it is a good argument, to confirm our faith in this assurance, that our prayers shall be heard, and our petitions granted; and therefore the Church useth this reason for the strengthening of her faith. Isaiah. 33. 2. O Lord have mercy upon us; we have waited for thee. And Mich 7. 7. she joineth these two together, I will wait for God my savior: my God will hear. Of this David had experience Psa. 40. 1. I waited patiently for the Lord, and he inclined unto me and heard my cry.

Fifthly, because our waiting and patient abiding the Lord's leisure, shall assuredly have a good issue: for he will not suffer those that wait upon him to go away ashamed. Isaiah. 49. 23. And howsoever the hope of the afflicted may be deferred, yet it shall not perish forever. Psal. 9. 18. But those that attend the Lord's leisure, in the end shall be exalted, & have the land in possession. Psal. 37. 34. They shall be saved and delivered from all evil. Pro. 20. 22. Yea they shall be eternally blessed. Isaiah. 30. 18. The Lord is the God of judgment; blessed are all they that wait for him. Howsoever therefore the hope of the afflicted being deferred, is for the present, bitter and irksome, yet in the end their patient abiding shall be gladness, as it is. Pro. 10. 28.

The second thing to be observed is, that the Lord will not presently be reconciled with his people, and show unto them the wonted signs of his favor, till he hath taken trial of their repentance by manifold afflictions; and this he doth not so much to approve their unfeigned repentance to himself, for he searcheth the heart and reigns, and therefore needeth not these outward signs; but first that by these signs, their own faith may be assured, that they are truly converted, seeing they endure the trial with patience, because they have sinned. Secondly, that he may show his detestation of sin, in that he will not easily be reconciled, even with those whom he dearly loveth, when they have grievously offended Thirdly, that by these corrections he may make them careful for the time to come, that they do not again by their sins provoke his displeasure; for he that with a wounded conscience and broken spirit, hath long sought and sued for mercy, and hath spent many a bitter sigh and grievous groan before he could attain unto the assurance of gods favor, having obtained it will not easily be allured again by his sins to hazard and loose it. Fourthly that hereby he may glorify his name, by approving his justice and righteous judgments even to those that are without, when as they see that he will not wink at sin, no not in his dearest children; who otherwise would take occasion upon their sin and impunity to blaspheme. 2 Sam. 12. 14. Lastly, that he may hereby teach the wicked what they are to expect, for if the Lord so correcteth those sins in his children which of infirmity they have committed, how will he punish the sins of wicked men which they commit with full consent of will? If he be displeased with the faithful, and will not presently assure them of his favor, after they have repented, then what can they look for that continue in their sins without repentance, but that he will pour upon them the full viols of his wrath? If he so severely chastiseth sin in his sons and friends, how grievously will he punish it, in slaves and enemies? examples hereof we have in Adam, David, Hezekiah, the people of Israel, and Christ himself.

The use hereof is, that we carefully take heed that we do not wound our Consciences, by committing against our knowledge grievous sins, seeing we are assured if we belong unto God that he will sharply chastise us for it; and will not suffer the beams of his love comfortably to shine upon us, till we have approved our repentance by many trials, and have endured much more grief and sorrow, through our crosses, and the restraint of his love, then our pleasure and delight was in the committing of our sins; and therefore let us not to please the flesh wound the spirit, nor purchase a dram of carnal delight, with a pound of sorrow.

Secondly, this may serve to comfort and refresh us, when as we are ready to sink under the weight of sin, and heavy burden of affliction, and in regard hereof are ready to conclude that we are cast out of God's favor; for then we are to remember that the Lord oftentimes restrayneth the signs of his favor, and continueth the afflictions of those, whom notwithstanding, he dearly loveth for the causes above said, &c.

Thirdly, whereas the Lord saith, that she shall stay for him in her afflicted estate, and shall not play the harlot, &c. hence we learn, that the reason why the Lord continueth to restrain his favor, and to afflict his people, is not because he hateth them, but that hereby they may be moved more seriously to repent, and to fly from their sins with greater detestation, when they see these miserable effects that follow them. If our heavenly father, when we grievously offend, should cocker us, and show no sign of his displeasure, or being somewhat offended, should presently be reconciled us; we finding no bitterness neither of God's anger, nor of affliction, which might cause us to distaste the sweet pleasures of sin, would never soundly and seriously repent of them: but when we apprehend his heavy displeasure, and cannot with much entreaty be assured of reconciliation; when we feel the smart of sharp afflictions, and can by no means find ease, then we call our sins to remembrance, and are grieved at the heart that we have committed them; then we hate and detest them, as being the fountain from which do flow these waters of bitterness; and then we resolve with our selves, that if our heavenly father will but this once forgive, and be reconciled unto us: if he will but cause the wonted beams of his favor to shine upon us, and ease us of the heavy burden of our afflictions, we will never again be persuaded so by our sins to provoke his displeasure, though all the profit, pleasures, and preferment of the world were offered unto us.

The use which we are to make hereof is, that when the Lord doth exercise us with afflictions, we exercise our selves in repentance, and make the day of tribulation, the day of humiliation; for this is the main end why the Lord afflicteth us, which when he hath attained, he will put an end to our afflictions: and therefore the way to ease our selves of the burden of punishment, is to cast away the burden of our transgressions; the best means to lighten our souls with saving comfort, is to load them with bitter sorrow for sin; if we would have God well pleased with us, we must be displeased with our selves; and if ever we mean to come unto the palace of joy, we must travail unto it by the path of mourning. For blessed are they that mourn, for they shall be comforted. Blessed are they that weep, for they shall laugh.

Fourthly, whereas the Lord saith, Thou shalt not play the Harlot, not so much by way of prohibition, teaching them what he would not have them do, as by actual restraint, showing what he would cause and enable them to refrain, notwithstanding their proneness thereunto, through their natural corruption: hence we learn what is the chief cause whereby we are withheld from running headlong into all manner of sin; namely, God's powerful word, which as it saith, Thou shalt not sin, so it enableth us through the secret operation of his spirit, to yield obedience. For in our own natural disposition, we are ready to draw sin unto us, as with Cart-ropes, and to drink iniquity like water, our thoughts are only evil, and that continually. Gen. 6. 5 We are not able so much as to will that which is good Phil. 2. 13. And instead of being restrained by God's Law from sin, it taketh occasion by the commandment, to work in us all manner of concupiscence. Rom. 7. 8. But it is only God's Evangelical and spiritual word, whereby we are restrained from sin, and enabled to perform obedience; when as the spirit giveth life and power to the dead and weak letter, & by the secret operation thereof, maketh it effectual for the working of that grace in us, which it requireth, and to the stirring of us up to perform that duty which it enjoineth. John. 6. 63.

The use which we are to make hereof is: first, that we yield unto the Lord the whole praise of our obedience, and of restraining us from committing those sins into which we see others f • l, for he alone maketh the difference between us and them. Secondly, that we do not presumptuously trust in our own strength, thinking that we are able to stand when others fall: but let us work out our salvation with fear and trembling, and whilst we think we stand, let us take heed of a fall. As the Apostle exhorteth. Phil. 2. 12. 1 Cor. 10. 12. And wholly distrusting in our own strength, let us solye rest upon the Lord, and the power of his might. Eph. 6. 10. And to this end let us remember the example of Peter, Mat. 26 33. 74. And think with our selves, that if this rock were shaken with the tempest of temptation, that we who in comparison are but reeds, cannot stand steady in our own strength. Lastly, considering that God's powerful word and spirit upholdeth us from falling into sin, we learn continually to crave the Lord's assistance, and to make that prayer which Christ hath taught us: O Lord lead us not into temptation, but deliver us from evil, and then shall we find the Lord true of his promise. 1. Cor. 10. 13. For he knoweth how to deliver the godly out of temptation, &c. 2. Pet. 2. 9.

Fifthly, we may observe how the Lord mingleth Mercy with Judgment, and even in his corrections showeth his fatherly love and compassion: he will not presently receive them to mercy, but yet he doth not exclude them from it forever, he correcteth them for a time, but least they should faint, he promiseth an end to their afflictions; he restrains his favor and as it were banisheth them his presence, not that he intendeth utterly to reject them, but that they may be moved hereby more soundly and seriously to repent; he diuorceth them from him, but in the mean while he reserveth himself for them, and waiteth for their repentance that he may restore them into his former favor. How infinite therefore are God's mercies, seeing his judgments are so full of compassion? how sweet and comfortable is his love, bounty and goodness, seeing the actions of his anger and justice are not without the mixture of such comfortable sweetness? and if he be so gracious when he punisheth, how gracious will he appear when he rewardeth? Many examples hereof we have in the book of God: when he cast Adam out of Paradise, he giveth him hope to inherit heaven, and when he threateneth him with labor and sorrow, he promiseth him a Savior, in whom he should have joy and eternal rest. When he threateneth captivity to the posterity of Abraham, he limiteth the time, which being expired he promiseth deliverance. He denounceth against David temporal punishments, but first he pardoneth his sin and releaseth him of those eternal torments which he deserved. He layeth upon Levi a curse, that he should be scattered amongst his people. as though he were not a Tribe, and had no portion amongst his brethren. Gen. 49. 7. but in this curse was included a blessing, for he therefore scattered them that he might gather them unto himself, and deprived them of other portions, that he himself might be their portion and reward. Deut. 10. 8, 9. He caused Manasseh to be led captive, and to be bound in chains, but his captivity was to be preferred before his liberty; his dungeon before his stately palaces; and his chains of iron, were better unto him, then his chains of gold and most rich ornaments; for God used his Captivity, as a means to free him out of the captivity of sin and Satan, his chains to preserve him from the chains of darkness, and his dungeon to keep him from running head-long into the dungeon of hell,

The use hereof serveth to comfort us in afflictions, when as we consider that they not only proceed from love, but also are so tempred with mercy and compassion, that they cannot hurt us: they are bitter indeed and unpleasant unto the taste, but yet they are not poisons to kill us, but wholesome potions, which our heavenly Physician hath wisely tempered to cure us of the diseases of sin, and to purge away our corruptions: and howsoever they may make us sick whilst they are in operation, yet this sickness tendeth to the recovery of continual health, and to the attaining of eternal life.

ANd so much concerning the Widow-hood of the Church of Israel Typically propounded: Now we are to speak of it, as it is plainly expounded. Verse 4. For the children of Israel shall remain many days without a [Verse. 4] King, and without a Prince, and without an Offering, and without an Image, and without an Ephod, and without a Teraphim.

Where he showeth: first, who shall remain in this estate of a mournful widow, namely, the children of Israel, by which we are to understand the ten Tribes, who in the land of their Captivity, were without Priest or Magistrate; and not the people of Judah, who had both: neither yet is it to be understood of the whole body of the people, but only of the elect Israelites: for they only remained for a time, without Civil or Ecclesiastical government, and without public means of worshipping either the true God or Idols; for these they would not worship, nor communicate with the Gentiles in their Idolatries; and God they could not worship after that public manner prescribed in his word, seeing they were exiled from the Temple: until Christ came, who was their King, Priest and Prophet, which took away the difference of places, and restored unto the converted Israelites, the public means of serving God: whereas the reprobate Israelites ever remained without the true worship of God, and not only unto a certain time: and were not without Images and Idols, seeing they communicated with the heathen in their Idolatryes.

Secondly, he setteth down the time, wherein they should remain in their widows estate, namely, for the space of many days, that is, even to the coming of their Messias Jesus Christ: which from the sixth year of Hezekiah, wherein the Israelites were led captive into Assyria by Salmanaser, was 680. years.

Thirdly, he implieth the sorrow and mourning of the people, by this phrase of sitting; which usually in the Scriptures is ascribed to those, who are in grief and heaviness: for not knowing which way to ease themselves, nor having any appetite, when they are oppressed with sorrow, to go about anything, they sit down & bewail their misery. So it is said of Job's friends, that they sat down to mourn with him, when they could not help him. Job. 2. 13. Of Nehemiah, that he sat down and wept, and mourned for certain days. Nehe. 1. 4. Of Jerusalem, that she sat solitary like a widow, mourning and lamenting her afflictions. Lamen. 1. 1. 2. And Babylon saith of her self, that she would not sit as a Widow. Isaiah. 47. 8.

Fourthly, he showeth wherein her widow-hood consisteth: namely, in being deprived of the outward signs of her communion with God, both in regard of Civil and Ecclesiastical government, and of the means of God's pure and public worship: as also in being restrained from worshipping and serving Idols & false God's. All which are expressed in these particulars, Without a King, and without a Prince, that is, without any Magistrate of their own nation, or any public form of government, whereby God's presence is represented in the common wealth. And without an Offring: that is, they should not offer Sacrifices and Oblations; for neither was it lawful to erect an Altar, or offer a Sacrifice anywhere, saving at Jerusalem, the place appointed for God's public worship. And without an Image: namely, made to represent God's presence, such as were the Images erected by Jeroboam in Dan and Bethel. 1 King. 12. 28, 29. and those spoken of 2 King. 17. 10. And without an Ephod: of which there were two kinds: the one made of Gold, blew Silke, Purple, Scarlet, and twined Linnen: in which were the two Onix stones, wherein were graued the name of the twelve Tribes, and the Vrim and the Thummin; and this was proper to the high Priest, of which we may read. Exod. 28. 6. &c. The other made of Linnen, of which we may read. 1 Sam. 2. 18. 2 Sam. 6. 14. The meaning is, that they should be without a Priest-hood, which should instruct them, and ask counsel for them of the Lord. Lastly, he saith, that they should be without a Teraphim: that is, they should have nothing to do, with the Idol God's of the heathen: for the Teraphims were Images which the Idolatrous Heathens worshipped, of which kind were those Teraphims or Images, which Rachel stole from her Idolatrous father Laban. Gen. 31. 19. and that Teraphim in Michaes house. Judge. 17. 5.

So that hereby it appeareth, in what the widow-hood of the Church of Israel consisted; namely, that she should have no sign of God's presence, in the ciuell government, for she should have no King nor Magistrate; nor yet in the Church, for she should have no offering, nor Ephod, that is, no Priesthood, nor public means of worshipping God, according to his word. Neither yet should she follow her lovers, and commit Idolatry with them; for she should not worship the true God after a false manner, as Jeroboam did in images; nor the heathen idols, for she should be without a Teraphim.

Now the Lord's end in all this was, that he might wean the elect Israelites from their vain hopes, by withdrawing from them all those things wherein they trusted, that so having no other hope of being delivered out of their misery, they might turn to the Lord by true repentance, and so expect from him alone freedom from their afflictions. For as long as they had any Kings and government, or any form of a common wealth, whilst they had any show of Religion, or any outward means of worshipping God, though they were never so much depraved and corrupted, they rested, nay they boasted in it, as though they were in good estate: and therefore to beat them from this vain conceit, the Lord threateneth to bring upon them a confused anarchy, & to deprive them of all show & outward appearance of a Church, that so being humbled in the sight and sense hereof, they might be moved laying aside all other hopes, to expect salvation in Jesus Christ, and be the better fitted to receive him when he was exhibited, as their only King, Priest, Prophet, and Redeemer.

And this is the meaning of the words: from whence we may observe these instructions. First, whereas he saith that the people of Israel shall sit waiting in heaviness, without any outward signs of gods comfortable presence; hence we learn that even God's dearest children oftentimes have the beams of God's favor so clouded from them in their afflictions, that they seem unto themselves desolate, and utterly forsaken of God, as appeareth in this place. So Job complaineth, Chap. 13. 24. Wherefore hydest thou thy face, and takest me for thine enemy. And David Psal. 13. 1. How long wilt thou forget me O Lord, forever? how long wilt thou hide thy face from me? And 88. 14. Lord why doest thou reject my soul, and hidest thy face from me? 89. 46. So Isaiah complaineth in the name of the faithful, Chapter 45. 15. Verily thou O God hidest thy self. The Church likewise, Lamen. 5. 20. Wherefore doest thou forget us forever, and forsake us so long time? Yea this was the complaint of the son of God himself, when as he bore our iniquities, Math. 27. 46. Not that indeed the Lord doth ever forsake those whom he hath once chosen, but only for a time with-holdeth the outward signs and inward feeling of his comfortable presence, that he may move them more seriously to sorrow for sin, more earnestly to beg and pray for the return of his favor, and more preciously to esteem of it being restored unto them, when they perceive how barraine of all comfort and joy their souls are, as soon as the Sun-shine of God's favor is eclipsed from them.

The use hereof is, that if ever the Lord seem thus to withdraw himself from us in our afflictions, we be so humbled hereby, as that in the mean time we sink not into desperation, as though we were utterly rejected: and to this end let us remember that this hath been the lot of the dearest of God's children; and therefore let this comfort us, that the same afflictions have been accomplished in other of the faithful. Secondly let us call to mind times of old, wherein the Lord gave us sure testimonies of his love, and so from the immutability of his love, mercy and goodness, we may receive comfort. So David. Psal. 77. 11.

Secondly, we may observe how the Church behaveth her self when she seemeth left and forsaken of God, namely, she sits down like a desolate widow, and spendeth her time in mourning and lamentation: whence we learn not to make light of this heavy affliction, nor to walk under this weighty burden, with stiff and stretched out necks: but when God in the time of affliction seemeth to estrange and absent himself, we must humble our souls with mourning and lamentation, watch and wait for his return, and continually cry and call upon him by hearty prayer, desiring nothing in the world so much, as that he will hasten his coming, and re-assure us of his favor. And if we thus behave our selves, then shall we find God's promise verified. Esa. 54. 8. For a little while have I forsaken thee, but with great compassion will I gather thee. And by this means also, shall we gather unto our selves assurance, that we are indeed espoused unto God, when as the Lord our husband, having absented himself in some displeasure, we do not like strumpets rejoice in his absence; or if there be any little grief, seek to put it off by haunting the company of vain persons, and by passing the time in sports and pastimes: but like loyal and loving wives bewail his absence and displeasure, taking delight in nothing, till we enjoy his love again, in whom our soul delighteth.

Here therefore two extremes are to be avoided: for as we must not sink and fall down flat under the burden of God's displeasure: so we must not stand upright with stiff and stretched out necks, casting it aside without care or sorrow, but we must take the middle course, that is, we must stoop and buckle under our burden, as being weary of bearing it, we must sit down and mourn like a widow, forsaken and desolate, delighting in nothing till we feel and find that God deligheth in us, and is reconciled unto us. An example hereof we have in the Church. Psal. 137. 2. 3.

Thirdly, we are to observe God's wise mixture of Mercy and Judgment, that the Church might neither be secure and careless, nor yet comfortless and without hope: for whereas he saith, that she shall sit mourning for many days, herein is implied, that her afflictions should neither be very short, nor very long. First, he showeth that they should not be very short, for they should last for many days: and then that they should not be very long, for they should not last for many ages, or many years, but only for many days. He doth not reckon the time by minutes or hours, for then they would have been secure and reckless, and so taking no care to arm themselves with patience, they would have been altogether unprepared, when contrary to their hope their afflictions were tediously continued; nor yet by years or ages, least whilst he sought to arm them with patience, he should disarm them of hope, which is our chief stay to keep us from sincking under affliction.

The use which we are to make hereof is, that when we are in affliction, we do neither expect present deliverance, nor yet imagine that God will forsake us forever. For if our hopes be frustrate we shall grow impatient, and if we have no hope at all we shall grow desperate.

Fourthly, we may observe, that he saith the Israelites should continue in their afflicted estate many days, whereas in truth they continued diverse ages, even six hundred & fourscore years. So he saith that the Church of the Smirnians should have tribulation for ten days. Apoc. 2. 10. And that the Church should be fed in the wilderness of affliction a thousand two hundred and threescore days. Chap. 11. 6. By which computation he teacheth us how we are to accompt of the time of affliction; namely, howsoever to the flesh it seem long and tedious, yet it is to be judged short & momentary, in comparison of that eternal glory which attendeth for us, after we have finished the short skirmish of afflictions. When as therefore our troubles and crosses, seem so tedious, as though they would never end; let us comfort our selves with this consideration, that they are in truth but light, short and momentary, in respect of that superexcellent and eternal weight of glory, which is reserved for us. 2 Cor. 4. 17.

Fifthly, whereas the Lord describing the widdowhood of the Church of Israel, and the separation between him and her, doth after-wards expound himself, and showeth that it consisteth in the taking away of their King, Magistrates & civil government, and the means of his public worship and service: hence we learn, that Princes wisely ruling in the common wealth, and godly and faithful Ministers publicly executing their functions, which concern gods pure and sincere worship in the Church, are notable signs, representing unto us God's own presence. So that where the Lord hath established a lawful and wise Magistracy, and a godly, learned and faithful Ministry, there himself is present, joined in a near communion with that church & common-wealth; where these are wanting, from thence the Lord may be said to have withdrawn himself and to have made a separation, leaving such a people in the estate of an afflicted widow. And this appeareth not only in this, but also in diverse other places of scripture. For first for Kings and Magistrates, they are said to be breathing and mortal gods, and the children of the most high, who in their government after a more peculiar manner resemble their heavenly father, Psal. 82. 6. 7. In whose assemblies God standeth and judgeth righteous judgment, ver. 1. God standeth in the assembly of gods, he judgeth among gods. And for the ministry, and public service of God, we have Christ's promise, That where two or three are gathered together in his name, there is he in the midst of them Mat. 18. 20. And howsoever being infinite he filleth heaven and earth with his presence, yet after a more peculiar manner, he walketh in the midst of the seven golden candlesticks. Apoc. 1. 13. that is, he is present in his Church to rule, defend and preserve it. And hence it is, that when David was banished from the Temple, and debarred of the public means of God's worship, he complaineth that he was banished from God's presence, and cast out of his sight. Psal. 42. 2. and 84. 1. 2.

The use hereof is: first, that we highly value and esteem these outward signs of God's presence; namely, a civil and peaceable government in the common-wealth, under a lawful Prince, and a faithful and painful ministry in the Church, by whose means we enjoy the public worship & service of God. For whilst both these are settled amongst us, we have assured testimonies that God hath joined himself unto us in a near communion. And on the other side, when these for our sins are taken away, then doth the Lord hide his face from us, and maketh a visible separation between us and him. The consideration whereof should make us rejoice, and magnify the name of the Lord, when we enjoy these invaluable blessings; and to sit down and mourn like a desolate widow, when we are deprived of them.

Secondly, this serveth for the reproof, first of Popish Traitors who are ever plotting and contriving the death of Christian Princes, and continually labor to disturb and overthrow all peaceable and well settled government, that so bringing in all disorder and confusion, they may have better opportunity of fishing in these troubled waters. For what do they else herein, but even offer violence unto God's own person, when as they hurt Princes, whom he hath placed, as his lively Images, to represent his presence in the common wealth? What do they else, but as much as in them lieth, sever that communion which is between God and the people, and bring their country into the mournful estate of an afflicted Widow. How far are these from the precept of the Apostles. Rom. 13. 1. 5. 1 Pet. 2. 13. 17. And from the practice of David, whose heart throbbed because he had but cut the garment of the Lord's annointed, though he were already rejected of God, and himself chosen to his place. 2 Sam. 24. 6.

Secondly, hereby are reproved seditious Mal-contents, who never think nor speak of the manifold blessings and benefits which the land enjoyeth by the government of their lawful Princes, as Peace, Plenty, Safety, the Preaching of the Gospel, and such like: but are ever talking of the infirmities of their governors, and of the defects and imperfections of their government; the which seditious murmurings work no reformation of things amiss, but incense the Prince and discontent the people.

Lastly, hereby is condemned the practice of the Brownists, who deprive themselves of the outward signs of God's presence, the Ministry of the word, and the outward means of his public worship and service, because of some blemishes and corruptions remaining in the Church, from which the Church in no age was ever perfectly purged.

ANd so much concerning the first fruit of God's love, whereby he approveth it unto the people: namely, by inflicting upon them his fatherly chastisements: now followeth the second fruit, which is the sanctifying of these afflictions for their conversion. Verse 5. Afterwards shall the [Verse 5] children of Israel convert & seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the latter days. In which words is set down the conversion of the people of Israel, and the time thereof. Their conversion it self is first expressed, and then a twofold effect thereof: their conversion in these words, Afterwards shall the people of Israel convert, or rather, shall be converted. The which words have relation to their former afflictions, as though he should say, after they have been long exercised with grievous afflictions, at length the Lord will so sanctify them to their use, as that hereby they shall be truly humbled, converted, and brought to unfeigned repentance. The which promise tended to the singular comfort of the afflicted Israelites, when as being almost overwhelmed with miseries, they were assured not only that at length they should have an end, but also that they should bring forth this notable fruit of their true conversion.

The effects of their conversion are shown in the words following: first, That they shall seek the Lord their God and David their king. Where, by this phrase of seeking the Lord, we are to understand, that having bewailed their former apostasy, and forsaken their sins by true Repentance, they should labor to be reconciled unto God in Christ, worship and serve him according to his Word, invocate his Name, make profession of his true Religion, and embrace the true Jehovah as their only God, by a lively faith. And this large signification hath this phrase of seeking the Lord, not only here, but also else where. So Psal. 24. 6. and 27. 8. Isaiah. 55. 6.

It is further added: And David their King. In which words are implied two things: First, that the Israelites had formerly made a defection from the kingdom of David: namely, under the reign of Rehoboam. 1 King. 12. And secondly, that now they should make up this breach, by readjoyning themselves as obedient subjects to this kingdom. Where by David we are not to understand the son of Jesse, who was long ago dead: but our Savior Jesus Christ, who usually in the Prophets was called David, as appeareth. Ezech. 34. 23. 24. And I will set up a Shepherd over them, and he shall feed them, even my servant David. And 37. 24. David my servant shall be king over them, &c. Ier. 30. 9 They shall serve the Lord their God and David their king. The reason hereof is: first, because David was a Type of Christ: secondly, because he came out of his loins, and in this respect is usually called the son of David: thirdly, because the promise made to David, concerning the eternity of his kingdom, was known commonly to all the people, of which they are here put in mind, for the better strengthening of their faith.

So that by seeking the Lord and David their king, is meant, that they should know and acknowledge, worship and serve, both God the father, and his son Jesus Christ: according to that, John. 17. 3. This is life eternal, that they know thee, the only very God and whom thou hast sent Jesus Christ. For as when they were said to have made a defection from David, the meaning was not that this defection was made from his person, seeing he was dead many years before; but from his kingdom established in his posterity: so when they are here said to seek David their king, the meaning is, that they should not seek his person which was dead, but his kingdom established forever in his seed Jesus Christ.

The second effect of their conversion is expressed in these words: And shall fear the Lord and his goodness, or as the Hebrew hath it, shall fear unto the Lord. Whereby we are not to understand that they should perform that morral duty of fearing God, as our English translation seemeth to import: but that they should fearfully hasten unto the Lord and his goodness, that is, being affrighted with the sight and sense of their sins, the curse of the law, the anger of God, death, and damnation due unto them, they shall with all possible speed fly unto the Lord, & to his goodness, and by a lively faith lay hold upon gods mercy offered unto them in Christ, and rest wholly thereupon for their salvation, So that this seemeth to be a Metaphor taken from Birds, which being suddenly feared do fearfully fly unto their retiring places of greatest safety. And thus this word is taken, Chap. 11. 11. They shall fear as a sparrow out of Egypt, that is, being affrighted they shall fly with great hast. And in this sense the Latin word trepidare is used, as Liuij annalium 23. Mox{que} in sua quis{que} ministeria discursu trepidat ad prima signa. Uirgil. Aeneid. 9. Ne trepidate meas Teucri defendere naues, (id est, ne festinate.) Neue armate manus, &c.

And the rather do I thus expound the words: first, because it is an improper manner of speech to express the moral duty of fearing God, by this phrase of fearing unto God. Secondly, we are not said to fear God's goodness, but rather his justice and judgments. True it is that God is feared for his goodness, according to that, Psal. 130. 4. namely, as a gracious father, whom for his goodness towards us we are loath to displease, but his goodness it self is not fearful or terrible, but sweet and comfortable. Thirdly, because the word is so taken in other places.

The meaning therefore of these words, is briefly thus much, that the people of Israel being terrified and affrighted with the sight and sense of their sins, and the punishments due unto them, should fly speedily unto the Lord, as being their protector & sure defense, comforting themselves in the assured hope of his grace and goodness; whereby they should be assured that their sins shall be forgiven them, and they freed from them both in respect of their guilt and punishment.

And these are the effects of their conversion. The time is expressed in these words, in the latter or last days: that is, after that Jesus Christ the true Messias is exhibited in the flesh, which usually in the Scriptures is called the last days. Deut. 4. 30. Esa. 2. 2. Micah. 4. 1. Heb. 1. 1. 1 Pet. 1. 20. 1 John. 2. 28. The which time is specified. First, to show their obstinacy in their sins and corruptions, seeing these tough humors could no otherwise be purged away, but by the long working potions of tedious and bitter afflictions. Secondly, that they might prepare themselves patiently to bear these miseries, thus tediously continued, when as they were forwarned of them, for praemonitus praemunitus. Thirdly, that they might hereby be refreshed with some comfort, when as they were assured that howsoever their troubles were tedious yet at length they should have a happy end, seeing they should bring them unto God by true repentance and a lively faith.

And this is the meaning of the words: the instructions which from hence arise are many: first, we here observe, how the Lord sanctifieth the afflictions of the Elect for their conversion and true repentance, for after that the people are grievously afflicted, at the length they are humbled in the sight of their sins, and turn unto the Lord. The like examples we have in David; the Israelites in the Judges time; Manasseh; the prodigal Son; and many others, and this is that which the Prophet speaketh, Isaiah. 26. 16. O Lord in trouble they have visited thee, they have poured forth a prayer when thy chastening was upon them. So that affliction humbleth them whom prosperity puffeth up with Pride, it softeneth those whom prosperity hardened, it converteth into the ways of righteousness, those whom prosperity made to wander into the by-paths of sin. But yet they work not these good effects in all, but only in those, unto whose use they are sanctified by God's spirit, as we may see in example of Pharaoh, Saul, Jeroboam, &c. who the more they were hammered and beaten upon with afflictions, the more hard and obdurate they waxed.

The use hereof, serveth to comfort all the faithful in their greatest troubles and miseries, seeing they may be assured that the Lord will sanctify their afflictions for their humiliation, conversion & salvation. For well may we be contented to be beaten, that we may be betred; to be put into the furnace of affliction, that being purged from the dross of our corruptions, we may like pure gold be treasured up in the treasury of eternal happiness: to be pruned, that we may become more fruitful: to be hammered, that our hard hearts may be made contrite, and not only with patience, but also with joy, and love may we kiss that rod, which maketh us to run unto God for mercy and forgiveness.

But forasmuch as the tree of affliction bringeth forth no such fruits, unless it be watered with the sweet dew of gods spirit: therefore let us also make this use hereof, that when we are afflicted, we earnestly pray unto God, that he will sanctify our miseries to our use and benefit: and out of this poison, gather for our good, this sweet honey of humiliation and obedience: that is, that our poverty may turn to our spiritual enriching with the gifts of his spirit, that our trouble may tend to eternal rest, our shame to glory, our sense of pain, to the increase of our sense of sin, and that our light and momentary afflictions may cause unto us a superexcellent and eternal weight of glory.

Secondly, we learn that the Elect in their afflictions go directly unto the Lord, by his Son Jesus Christ, that they may be reconciled unto him, and be received into grace, and not unto Saints and Angels, as it is the custom of the Papists, who when they are in any danger or trouble make their prayers and vows unto the Virgin Mary, Peter and other Saints.

Thirdly, whereas he saith, that they shall seek Jehovah and David their king, that is, Jesus Christ: here we observe that the same divine worship is ascribed unto Christ, which also is attributed unto God; and consequently he is not mere man, but God coequal with his father, for unto God alone belongeth divine worship, and this Christ challengeth to himself. John. 5. 22. 23. Where he showeth, that the father hath committed all Judgment unto the Son, that all men might honor the Son, as they honor the Father.

Secondly, we hence gather that he is not God alone, but man also, for as this divine worship yielded unto him proveth him to be God, so his name David implieth that he is man, descended of David's posterity.

Again, from the conjunction of these two, seeking God and David; we gather that God is then alone worshipped aright, when as he is worshipped with his son and in his son. For in him alone the father is reconciled and well pleased. Mat. 3. 17. In him alone we are graciously accepted. Ephe. 1. 6. In him he will be worshipped and served, and whosoever worshippeth not God the father in his son Christ, they do not worship the true Jehovah, but an idol of their own framing, for whosoever hath not the son hath not the father. 1 John. 2. 23. Because howsoever they are distinguished in persons, yet they are one in substance, of the self same nature coessential and coeternal.

Where it appeareth that howsoever the Jews and Turks do profess that they worship God the Father, yet in truth they do nothing less, seeing they neither know nor acknowledge his son Jesus Christ as their only Savior and redeemer.

Fourthly, whereas he calleth Christ by the name of David, we may here observe the great and royal dignity of the faithful, in that the Lord vouchsafeth to call himself by their name, and to call them after his name. Because David faithfully served him in his life, therefore he honoreth him after his death, reviving his memory and eternizing his name by taking it upon himself; and so because we profess his religion, and worship him though with much weakness and imperfection, he vouchsafeth us this dignity, that according to his own name we should be called Christians. Thus he honored the Patriarchs, Abraham, Isaac and Jacob. Exod. 3. 15. And his people Israel, in that though he were the God of the whole Earth, yet he would be called after a peculiar manner the God of Israel.

The use hereof is, that we zealously serve the Lord, and seek his glory, in honor and dishonor, evil report and good report, not fearing any whit at all that we shall be reproached, have our names traduced, and loose that reputation which we have in the world, by being over forward and precise in performing the duties of God's worship and service; for let us assure our selves, that whilst by our Godly conversation we honor God, he will not only cause us to be honored in our lives, but even after our death our names shall live, and be kept upon record in the honorable roll of his holy Servants, and be calendred amongst the Saints. Whereas on the other side, the name of the wicked, though it be never so glorious in their lives, yet shall it be ignominious in their death, and putrefy in the air as fast as their bodies in the earth, as the wise man showeth. Prov. 10. 7. The memorial of the just shall be blessed, but the name of the wicked shall rot.

Fifthly, we may observe, that when the people of Israel, are affrighted and terrified with the sight and sense of their sins, and those miseries which do accompany them, they do then, and not before, fly unto the Lord for grace and mercy: in whose example we have a notable president of our own disposition and practice; whilst we continue in our carnal security and hardness of heart, we never desire mercy and forgiveness; whilst we think our selves whole and sound, we never seek to our heavenly Physician, to be cured of our spiritual Leprosy and sickness of sin; whilst we think our selves rich, and have no sense of our poverty and nakedness, we never labor after the riches of God's mercy and Christ's merits, nor to be clothed with the glorious garment of his innocence and obedience; whilst we have no sense of our own unrighteousness, we will never hunger after Christ's righteousness; whilst we think our selves already highly in gods favor, we never seek to Christ our Mediator, to reconcile us unto his father: but when our hearts are broken & contrite, & our consciences wounded, then do we earnestly desire the oil of God's mercy, and the precious baulme of Christ's blood, that thereby we may be cured; when we see our own poverty, we labor after the riches of his merits, and in a word, when we are terrified with the sight and sense of sin, and labor under it as a heavy burden, then do we fly unto the Lord for comfort, and sue unto Jesus Christ, that according to his gracious promise, he will ease and release us. Of the former we have examples in the young Iusticiarie. Mat. 19. 16. 20. The Pharisee. Luke. 18. 11. 14. And in the Pharasaycall Papists. Of the latter in Job, Chap. 41. 6. In David, Psal. 51. In the prodigal son. Luke. 15. In the poor Publican. Luke. 18. And in the Jews. Act. 2. 37.

Sixthly, we may observe, that howsoever the Elect are affrighted and terrified with the sight and sense of sin, and the apprehension of God's displeasure, yet this their fear doth not make them to fly God's presence, but moveth them with all possible speed to hast unto him, and his goodness: for they are not like unto slaves, who having offended, and being without any assurance of their masters love, do for fear of the whip run away; but like ingenious and well nurtured children, who having by their faults displeased their father, do not fly his presence, but rather run unto him, and fall down at his feet, acknowledging their fault, promising amendment, and imploring pardon and forgiveness. For howsoever the apprehension of his displeasure greatly feareth them, yet the persuasion of his love moderateth their fear, and begetteth in them some hope of remission and reconciliation. So that here we have a plain difference between the Son-like fear of the faithful, and the desperate and servile horror of the wicked: for that causeth them with awful reverence to fly unto the Lord for mercy and forgiveness, because of the experience which they have of his goodness: and the other causeth the wicked to fly from God, by reason of the fearful expectation which they have of God's just vengeance. Of the former we have examples in David, Psal. 51. In Daniel, Chap. 9. 5. And in the prodigal son. Luk. 15. Of the latter, in Saul, Judas, and in the reprobate. Apoc. 6. 16.

Seventhly, whereas he saith, that being affrighted with the sight and sense of sin, they should hast unto God's goodness: here we learn what is our best place of refuge, when our sins terrify us: namely, God's free and undeserved goodness, for the shade of God's mercy is our best shelter, when as we are scorched with the heat of his wrath: and our best course when we are pursued by his Justice, is to fly to the throne of his grace and goodness for pardon and forgiveness. When therefore our consciences accuse us for sin, let us not fly unto our own righteousness, merits, & satisfactions, for whatsoever we have done it was but our duty, and no man dischargeth one debt by paying another; nor yet to the merits of Saints, for they could merit nothing for themselves, much less for others; neither have we any propriety unto them, nor they sufficiency to make satisfaction for the least sin; but we must fly unto God's goodness, and expect pardon only through his free and undeserved mercy, and Christ's all sufficient merits. An Example hereof we have in David, who having sinned, doth not seek for pardon by pleading that he had been in former times, a man according to God's own heart, or by promising to make satisfaction by his future obedience, but disclaiming all opinion of desert, he only relieth himself upon God's mercy. Psal. 51. 1.

Eighthly, out of the time of the accomplishing this promise, concerning the conversion and deliverance of the afflicted Israelites; namely, that it should be after that they had a long time been tried with afflictions, and in the last days: hence we observe, first that such is the obstinacy and hardness of heart, even sometimes of those that belong to God's election, that they had need for their humiliation and conversion to be afflicted, not only with grievous but also long lasting miseries. And therefore it is not always expedient for us to have quick deliverance out of our afflictions, unless they have wrought that good work in us, for which they were inflicted, that is, humiliation and unfeigned repentance: for it will little avail us to have our souls, wounded with sin, once or twice dressed, if they be so left before they be perfectly cured, because they will again ranckle and become as dangerous as they were before; it will nothing profit us to have ben cast into the fiery furnace of affliction, if presently we be taken out before we be purged and purified from the dross of our corruptions.

Secondly we may observe, that howsoever the afflictions of gods elect, being tediously continued, do seem to threaten their utter destruction, yet in the end the Lord will grant deliverance, & cause them to further their conversion and salvation; it may be whilst we defer our repentance, the Lord will delay his help, as though he had utterly forsaken us, but we may assure our selves, that though he be long in coming to our aid, yet at length he will come and grant unto us a good issue out of all our trials. Examples hereof we have in the Israelites in the Egyptian captivity; in Babylon, and Assyria; in the three Children; Daniel in the Lions den, and many others.

BVt let us come to speak of these special parts more particularly: the first whereof, is contained in the three first verses: wherein the people of Israel are by law convicted, and then by God's just sentence condemned. They are convicted in these words, verse 1. Hear the word of the Lord, [Verse. 1] ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. verse 2. By swearing, and lying, and killing and stealing, and whoring, they brake out, and blood toucheth blood.

Where is set down: first, the summons and araignement of the people; Hear the word of the Lord ye Children of Israel. Secondly, the cause hereof, which is a controversy between the Lord of heaven and earth, who is the party offended, and both the plaintiff and the judge; and the Israelites who are the delinquents and parties offending. For the Lord hath a controversy with the inhabitants of the Land. Thirdly, the crimes whereof they are accused and convicted, which are the causes moving the Lord to pursue them with his justice, because there is no truth, &c.

In the handling of which points I will observe this order: First I will expound the words. Secondly observe out of them such instructions as they naturally offer unto us. Thirdly I will apply them to our own times.

Concerning the First, we are first to note the context, and so come to show the meaning of the words themselves. In the former chapter, the Lord under certain types and Parables, comforted those Israelites which were to be afflicted, in a grievous and tedious captivity, by assuring them of his love, and that their miseries were but the chastisements of a loving father, for their good and conversion, and not the punishments of an enemy for their hurt and destruction. Now lest the secure Israelites of his own times, should take encouragement unto them, by the former doctrine of consolation, to be moved thereby to continue in their impaenitencie; he showeth that howsoever the Lord was purposed to be gracious unto his elect Israelites in after ages, yet he would in the mean time punish severely those heinous & enormious sins as reigned amongst them, unless they prevented his judgments by their unfeigned repentance.

And this is the context: now let us come to the meaning of the words. Hear the word of the Lord ye children of Israel. Wherein the Prophet summoneth the people to appear before the Lord, to answer unto such things, as should be objected and laid to their charge. For as, judges, before they suffer any to be accused or condemned, do cause their clarke or crier to summon and call forth the party, to see what he can answer for himself; so doth the Lord take the same judicial course with sinners, for the approving of his righteous judgments; that is, he citeth them before he accuseth them, and accuseth them before he condemneth them. The which summons he pronounceth sometimes immediately by himself, as when he cited Adam to appear before him in Paradise, Gen. 3. 9. And thus he summoneth men when as he speaketh unto their harts & consciences by his judgments and punishments: And sometimes by his Ministers, and that either men or Angels: by men as by his Prophets & ambassadors, an example whereof we have in this place: the like whereof we have Esa. 1. 18. Ier. 2. 4. 5. Mich. 1. 2. and 6. 1. 2. 3. &c. By Angels either in this life, when he maketh them his instruments and ministers of his afflictions, judgments and punishments, or at the end of the world, when as the arch-Angel with the sound of his trumpet, shall summon all men to appear before the tribunal seat of God's judgment; of which we may read Math. 24. 31. 1 Cor. 15. 52. 1 Thes. 4. 16.

Now the main drift of these summons is, to move the people to hear with greater reverence, care and conscience, the reprehensions and comminations which after follow: for howsoever they might have some reason to neglect and contemn them, if they regarded the Prophets person and the meanness of his quality & condition, yet there was great cause why they should hear them, not only with reverence but also with fear and trembling, if they considered that he was but a crier, who summoned them in the name and at the appointment of the supreme judge of heaven & earth; and but a mean ambassador, who delivered unto them not his own words, but the ambassage of his glorious and most mighty king, from whom he is sent.

But let us more specially consider of those arguments which are contained in these summons, proclaimed by the Lord's Cryer, whereby he moveth them to receive his message with attention, fear and reverence: The first is taken from the manner of his speech, which is used when matters of great weight and importance follow, and therefore is not to be hearkened unto negligently, or lightly to be regarded. The second is taken from the person of him, from whom this message is delivered; namely, because it is Jehovah that speaketh unto them, who created them, and continually preserved them, who is all-sufficient to reward those who hearken unto him, and almighty to punish those who neglect his word: who had given unto them many testimonies of his love, and multiplied upon them all his benefits, above all other nations of the earth; who did not reprehend and punish them for malice to their persons, or other sinister respects, but that he might preserve them from utter destruction, if they would repent and forsake their sins, or glorify his justice in their punishments, if by no means they would be reclaimed, but obstinately persist in their sins, after they had so often warning. The third reason to move them to hear and obey the voice of the Lord summoning them by his Prophet, is taken from their own persons, to whom the message is delivered; in that they were the people of Isel, descended of the holy Patriarchs, chosen amongst all other nations to be God's peculiar Church and people, with whom God had made a covenant, and had on his part most absolutely performed it, preserving them from their enemies, and multiplying upon them all his benefits.

And this is the people's summons, where by they who had a long time neglected the word of the Lord in the mouth of his Prophets, were now cited to answer their contempt before the Tribunal seat of God's Judgment. Now followeth the cause of this summons, which is, for the trial of a controversy between the Lord and the people of Israel. For the Lord hath a Controuersie with the Inhabitants of the Land: Where first, we are to consider the nature of this controversy, and secondly, the parties between whom it is controverted. God's controversies with a people are either verbal or real: Verball, when as by his word, either immediately pronounced by himself (as we may see in the example of Cain) or by his Ministers he reproveth, convinceth, and condemneth a people for their sins, and threateneth his Judgments due unto them: Real, when as a people notwithstanding God's reprehensions and threatenings continuing in their impenitence have deserved punishments inflicted upon them. Of both which kinds of controversies this place may be understood, but yet principally as I take it, of the latter. For whereas the people had long contemned God's verbal contentions, by the Prophets, and continued in their impenitency, without any amendment, the Lord now threateneth that he will contend with them after another manner: namely, by inflicting upon them his real Judgments, seeing words would not prevail with them.

The like place to this we have. Gen. 6. 3. Therefore the Lord said, my spirit shall not always strive with man, because he is but flesh, and his days shall be an hundred and twenty years: The meaning is, that because the world was rooted in a desperate wickedness, and would not be reclaimed by his spirit preaching unto them by righteous Noah, therefore he would no longer contend with them in verbal controversies, seeing they were wholly carnal and corrupt: but would bring upon them real punishments, and that within the space of an hundred and twenty years, unless in the mean time, they prevented his Judgments by turning from their sins by true repentance. So here the Prophet telleth them, that because God's word was of no force with them for their amendment, the Lord would no longer thus strive with them, and seeing his Prophets and their reprehensions were derided, neglected, and contemned, therefore he would take his own cause into his own hand, and contend no longer verbally, but really with them, proceeding from words to blows, from threatenings to punishments.

The parties between whom this debate is, are the Lord and the people of Israel, which are here called the inhabitants of the land; whereby he implieth, First that the Lord himself was now become their adversary, seeing there is no controversy or contention but between adversaries; as though he should say; the contention shall not be hereafter between you and the Prophets, because ye contemn their persons as weak and base men, and deride and neglect their admonitions, reprehensions, and threatenings, as though they were false and ridiculous; but between the Lord himself and you, who is most wise to find out your sins, and most just to punish them. And this controversy shall be begun in the Court of Conscience, before the Tribunal Seat of God's Judgment, where by the law which you have transgressed you shall be convicted, and after shall be fully determined when as he shall inflict upon you, such real punishments as your sins have deserved.

Secondly, he hereby implieth that the Israelites are guilty of enormious sins, and grievous transgressions, when as he saith, that the Lord hath a controversy with them; for such is God's exact justice, that he sueth none, but such as are indebted unto him, neither contendeth he with any, but only such as have wronged and offended him.

Thirdly, whereas he saith, that the Lord had this controversy with the Inhabitants of the Land: hereby first he convinceth them of their breach of Covenant, which they had made with God; for howsoever the Lord had made good his promise, in driving out the Canaanites, and giving unto them the Land in possession: yet they had broken their promise made to God, violated their faith, forsaken God's true Religion, and denied their obedience unto his laws.

Secondly, he aggravateth their sins and gross ingratitude, in that after the Lord had cast out the Canaanites, the ancient inhabitants of this country, for their Idolatry and other sins, and given this land to the people of Israel for their possession, that therein they might make profession of his true religion, and glorify his name by worshipping and serving him according to his will; they nevertheless neither remembering gods judgments inflicted upon the Canaanites, nor his mercies multiplied upon themselves, forsook the covenant of their God, broke his laws, committed idolatry, and all other outrageous sins, and so defiled the land with the same sins for the which the Canaanites were expelled, in the which gods true religion, holiness of life, and righteousness should have reigned and flourished.

And this was the cause or matter of their inditement; in all which the Prophet aimeth at this, that he might bring the people to true repentance upon some hope of their reconciliation; for whereas he saith that the Lord had a controversy with the people, he doth herein include a secret admonition, that seeing the Lord was not only far mightier then they, but also had the law & equity on his side, therefore they should labor after reconciliation, by turning unto him by unfeigned repentance, for other means there was none to escape his just judgments. And this is indeed the main end at which the Lord aimeth in all his threatenings, namely that those his people whom he threateneth hearing of his judgments, might prevent and escape them by their repentance. For as a loving father when he threateneth his child, showeth that he hath no desire to punish him, seeing by threatening he giveth him warning to desist from his faults, that so he may escape: so our gracious and heavenly father, threateneth his judgments in the ministry of the word, that heareing them we may avoid them, by forsaking our sins and humbling our selves before him, and this end of the Lord's contending with his people is plainly expressed. Isaiah. 1. 18. Ezech. 33. 10. 11. Ier. 18. 7. 8.

And so much concerning the cause why the Israelites are arraigned: Now we are to speak of the particular crimes whereof they are accused, convicted and condemned; and these are of two sorts: the first privative or sins of omission, verse. 1. the second positive or sins of commission. verse. 2. The sins of omission whereof they are accused, either respect their neighbor or God himself: those that respect their neighbor are reduced to two heads. First sins of injustice under the word truth. Secondly, neglect of mercy. The sins which respect God are all included under one, namely that there was no knowledge of God in the land, and consequently no religion, no faith, no obedience.

The first sin whereof he accuseth them is, that there was no truth in the land: for the understanding whereof we are to know, that truth respecteth either the mind and heart, and then it is called simplicity or integrity, or else the outward carriage and behavior, and that either in our words or speeches, which properly is called verity; or else in our works and actions, which is called justice or upright dealing.

Whereas therefore he chargeth them that there was no truth in the land, the meaning is, that there was no simplicity or integrity in their minds and harts, no verity in their speeches, nor justice in their actions: and because virtues and vices are contraries without mean, so that the denying of the one in a subject capable of it, is the affirming of the other; therefore hereby he implieth when he saith there was no simplicity in the land; that it was full of hypocrisy and dissimulation; and when he affirmeth that there was no verity, he implieth that there was lying; and when he accuseth them to be without truth or justice in their actions, he intimateth also that they were full of all manner of fraud and deceit.

The second sin whereof he accuseth them is, that they were without mercy; the word signifieth either benignity or beneficence, and in the former signification it is referred to the mind and heart, and so is called mercy and compassion; and in the latter to the words and works, and then it is called beneficence, and comprehendeth in it all works of charity and christianity: as when in our words we are ready to help and benefit our brethren by exhortation, counsel, consolation, admonition and reprehension: and in our works, by defending them with all our power, and relieving them with our riches. Whereas therefore he chargeth them to be without mercy, his meaning is that they were destitute of all these virtues, and neglected all these Christian duties; and contrariwise he implieth, that their minds were full of malice and cruelty, their words rotten and unsavory, their works replenished with oppression, violence and barbarous inhumanity.

And these were the sins which respected their neighbors, and the breach of the second table: their sins which immediately respected God are all comprehended in this, that there was no knowledge of God in the land: under which particular he compriseth the neglect of all the duties enjoined in the first table, and of all religion & piety; for as from the true saving knowledge of God, as from the root of all graces, there springeth Faith, affiance, hope, love, the fear of God, obedience, and all true worship of God: so contrariwise ignorance is the root of all impiety, infidelity, diffidence, presumption, despair, hatred of God, contempt, disobedience, superstition & idolatry. And therefore whereas he chargeth them that they were without the knowledge of God, he necessarily implieth that they were utterly destitute of all grace, piety and all true religion, and guilty of the breach of all the commandments of the first table: for where the root is dead there the branches must needs perish.

Now these their sins are aggravated, in that he saith, that there was no verity, mercy, nor knowledge of God in the Land. First, in that it was a Land which God in great mercy had bestowed upon them, to the end, that therein they should worship and serve him; a land wherein he had protected and preserved them; a land wherein he had plentifully afforded unto them the means of attaining these graces of truth, mercy and knowledge: namely, his Word and Sacraments.

Secondly, in that this impiety and neglect of Religion, did not only lurk in some few corners, but overspread the whole land: neither were there only some few men tainted with these vices and corruptions, but generally the whole body of the people. So that they did not only hide these sins as being ashamed of them, but being come to be as it were a common fashion, they impudently professed and defended them.

And so much for the meaning of this first Verse: the doctrines which are to be observed are these. First, we here learn that if God's Prophets have long contended with a people in God's cause, as his advocates, and do not prevail with them, by causing them to humble themselves before him by true repentance, then the Lord will take his cause into his own hands, and ceasing to contend with them any longer by his word and spirit, will prosecute his controversy with them by afflictions and punishments; and if having often sent his Ambassadors with reasonable conditions of peace, men neglect them, and refuse to hearken unto their ambassage, then will this powerful king march against them with an army of his judgments, and never cease encountering them with his plagues, till he hath either humbled or destroyed them. And this appeareth in this place, as also Gen. 6. 3. In the example of the Jews, led captive into Babylon, and afterwards destroyed by the Romaines. So that God first dealeth with men by his word; and then if this will not prevail, by his chastisements; and lastly, if these will not reform them, by his destroying plagues and punishments. Would we therefore escape his corrections? then let us suffer our selves to be reformed by his word: would we not be destroyed by his fearful punishments? then let us labor to profit by his gentle chastisements.

The use hereof serveth for the comfort of God's faithful Ministers, when their persons are disgraced and contemned, and their Ministry neglected and dirided by wicked men; then they are to remember that they being the Lord's advocates to plead his cause against an impenitent people, are sure to be strongly backed by the Lord's own power, whereby those shall be brought under, who would not submit them selves to be ruled by the scepter of the word.

Secondly, it serveth for the terror of all those scoffers and desperate wicked men, who contemn and deride those threatenings, which they hear denounced in the ministry of the word against them for their sins: for let such know, that if they will not be reclaimed from their wicked courses, by the ministry of God's Prophets, the Lord himself will follow his own cause, and ceasing any longer to contend with them with his word and spirit, he will prosecute them by his judgments and punishments.

The second thing to be observed, is God's judicial course of proceeding in the execution of his Judgments: although being infinite in wisdom, power, and justice, he might suddenly inflict his punishments upon sinners, as soon as they have offended, yet first (to approve the justnes of his judgments) he doth in the Ministry of his word summon them before his seat of Justice, arraign and convince them; that so they may be moved to sue for a pardon, by turning unto God by true repentance, & hereby prevent deserved punishments. So he sent Noah to the old world, before he brought the Deluge: Lot to Sodom, before he destroyed it with fire and brimstone: Moses to Pharaoh, before he drowned him in the red sea: The Prophets to the Jews and Israelites, before he brought them into Captivity: and our Savior Christ and his Disciples, before their utter destruction and desolation. All which as it serveth to commend God's merciful justice; so also to condemn the hardness of men's harts, and to leave them without excuse, who will not after so manifold warnings turn from their sins, by unfeigned repentance, that so they might escape these fearful punishments.

Thirdly, whereas he calleth this summons to Judgment, the word of the Lord, which notwithstanding was pronounced not by the Lord immediately, but by the Prophet: hence we learn that the voice of God's messengers in the Ministry of the word, is to be esteemed as the voice not of mortal men, but as the voice of the everliving God, speaking by them. So it is said, Heb. 1. 1. that in old time God spake by his Prophets. And our Savior Christ saith that they who hear his Disciples and Ministers, do hear him; and they who contemn them, contemn him. Luke. 10. 16. And thus have the faithful always esteemed the Ministry of the word, even as the voice of God himself. So the Church Isaiah. 2. 3. Cornelius. Acts. 10. 33. The Thessalonians. 1. Thes. 2. 13. And so are we also to esteem of it, if ever we mean to find it to be the strong power of God to salvation unto us. When therefore in the ministry of the word, we hear sweet consolations offered to all that mourn, we mourning are to be comforted hereby, even as if the Lord himself from heaven should speak comfortably unto us: when we hear God's Judgments denounced against all unrepentant sinners, we living in our impenitence, should no less be terrified hereby, then if the Lord even with his own thundering voice should proclaim them against us, &c.

Fourthly, whereas he saith, that the Lord had a controversy with the inhabitants of the Land, upon which he had bestowed so many benefits: hence we learn, that God's former mercies, multiplied upon a people, should be no motive to persuade them securely and presumptuously to continue in their sins without repentance, as though they were exempted from God's Judgments: nay rather the experience of God's goodness should work in them amendment; otherwise they are to assure themselves that if they abuse gods grace, unto wantonness, impenitency, and forgetfulness of him, the Lord will more speedily and fearfully punish them then any other. If the Lord have given us pleasures, and we abuse them, the greater shall be our torments. Apoc. 18. 7. If he give us power and authority, and we thereby become more insolent, proud and rebellious, our Judgments shall be the more increased, for the mighty shall be mightily tormented. Wisd. 6. 7. If his Gospel and true Religion, and we bring forth no fruits thereof, neither live according to our holy profession, it will not delay but hasten our punishments. 1 Pet. 4. 17. Ier. 25. 29.

And secondly whereas the Lord denounceth his judgments against the inhabitants of the land generally: here we learn that a general defection, shall be punished with a general punishment: for it is not with God as with men, Vbi multitudo peccantium tollit poenae locum, with whom the multitude of offenders doth cause impunity: but he inflicteth upon national sins, national punishments: for it as easy with him to punish a whole country as one private man▪ And therefore let us take heed, that we do not follow a whole multitude unto evil, nor suffer our selves to be carried away in the common stream of sin, least the Lord also sweep us away in the universal deluge of his punishments.

Fifthly we may here observe, what is the cause of all controversies between the Lord and the inhabitants of any land; namely their sins whereby his law is transgressed. If therefore we would not have the Lord, to be our enemy and adversary, if we would not have him to summon and arraign us before his judgment seat, and being convicted to condemn us to punishment; let us fly sin, or having sinned let us sue for pardon and reconciliation, by turning unto the Lord and bewailing our sins by unfeigned repentance. It is the wise man's counsel, that we strive not with a mighty man, least we fall into his hands. And our Savior adviseth us to agree with our adversary quickly, Math. 5. 25. What folly then is it in us, by our sins to make God our adversary, who is omnipotent, and not our adversary only to accuse us, but also our judge to condemn us? or if we have caused a controversy between us by our sins, what madness is it to defer the seeking of our reconciliation with him, by turning from our sins by unfeigned repentance? For if it be a fearful thing to fall into the hands of a mighty man, how terrible is it to fall into the hands of the everliving God? As the Apostle speaketh Heb. 10. 31. If one man sin against another the Judge shall judge it, but if a man sin against the Lord who will plead for him? as Eli speaketh to his sons. 1 Sam. 2. 25.

And these are the doctrines to be observed out of the [The doctrinea] arraignment of the children of Israel before God's tribunal; now let us in the next place consider what instructions may be gathered out of their particular inditement, and out of the special crimes laid to their charge, which are either sins of omission in this verse, or of commission in the next. Where first we are to observe, that to neglect a duty commanded, is reputed in God's sight a grievous sin, as well as to commit a vice forbidden; and that we make God our adversary, when he findeth us empty of goodness as well as when we are replenished with evil: that though we never actually committed any sin, yet if we have omitted those duties which God requireth it will be sufficient matter for our condemnation. Meroz was cursed, not for fighing against gods people, but because they did not assist them in the battle against the mighty. Judge. 5. 23. Dives was tormented in hell not for taking away food from Lazarus, but because seeing him in want he did not relieve him. Luk. 16. The unprofitable servant was cast into utter darkness, not for misspending God's tallent, but because he had not well used it to his masters advantage. Mat. 25. 27. 30. The foolish Virgins were shut out of the marriage chamber, not because their Lamps were full of false light, deceit, rapine and cruelty, but because they were emptye of the oil of faith, charity and a good conscience. Mat. 25. 3. And the reprobate are condemned at the day of Judgment, not for taking the meat from the hungry, but for not feeding them; not for dislodging the stranger, but for not entertaining him; not for stripping the clothed, but for not clothing the naked, not for hurting and iniuring the sick and prisoner, but for not visiting and comforting them. Verse 41. 42. &c. The reason hereof is, because we being the Lord's servants, it is not sufficient that we do not serve God's enemies, or that we spend our time in idleness, and serve nobody; but we must do faithful service to him our Lord and Master, for which end he hath created and redeemed us, and spend our lives not only in abstaining from evil, but also in doing of good. Moreover virtue and vice being extremes without mean, hereof it followeth that the absence of the one, in a subject capable of it, argueth the presence of the other: so that if we be destitute of virtue, we are replenished with vice: If our houses be clean swept and empty of God's graces, they become forthwith fit habitations for unclean spirits: if we be not endued with knowledge, we are blinded with ignorance: if we be destitute of faith, we are full fraught with infidelity: if we cease to do good, immediately we begin to do evil. And therefore our sins of omission, being always accompanied with sins of commission, are sufficient matter of inditement, for our just condemnation whensoever the Lord shall summon us to appear before him.

The use hereof is, that we do not with simple idiots bless our selves, because we are harmless and do no man wrong, and because we abstain from such gross impieties, as we see others commit; for the Lord requireth that we not only refrain from evil, but also that we do good: so that it is not sufficient that we do not scorn God's worship, if we do not also religiously serve him; nor to abstain from biaspheming God's name, if we do not also glorify it; nor to forbear doing wrong to our neighbor, unless also we be ready to perform the duties of justice, charity and christianity towards them.

Secondly, out of the order which the Prophet useth in reprehending the people's sins, we may observe that he first convinceth them of their sins against their neighbors, and then of their sins committed against God: and this method is usual in the Scriptures, which the holy Ghost observeth: first, that he may beat down the pride and vain boasting of hypocrites, who are ready to brag of their knowledge, faith, love of God, and other hidden graces, though they be destitute of the love of their brethren, and barren of good works. And therefore he bringeth such as these, who make a golden show of spiritual and inward graces, in respect of God, to the true touchstone of outward obedience, and the external works of charity and mercy towards their brethren; to the end that if they will not abide this trial, it may appear, that though they make never so glittering a show of spiritual and hidden graces yet they are nothing but dross and Copper guilt. And this is the Touchstone which Christ giveth us, to discern a Hypocrite from a sound professor, namely, by their fruits, Mat. 7. 16. By their fruits ye shall know them. And the Apostle James. Chap. 2. 18. Shew me thy faith, by thy works. The Apostle John likewise. 1. John. 4. 20. If any man say I love God, and hate his brother, he is a liar, &c. And Chap. 2. 4. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. Verse 9. So our Prophet knowing how ready the hypocrites of his time, were to brag of their Religion towards God, doth convince them of the want hereof, by laying open their injuries and cruelties towards their neighbors. Secondly, this is done for the behoove and benefit of God's children, who by reason of their natural blindness, and self love, cannot easily spy out their secret and hidden corruptions, but contrariwise are ready to flatter themselves, with an opinion of a great measure of their spiritual graces: these also are to examine themselves by this touch-stone, for their love of God is not much, if their love of their neighbor be but a little: their faith is not strong, if their obedience be but weak: their knowledge is not great, if their practice be but small, and their Religion is rootelesse, if it be but fruitless.

Thirdly, whereas he includeth the breach of the first table, and all manner of impiety against God, under this one particular, that there was no knowledge of God in the land: hence we gather, that as true knowledge of God, is the fountain of all true obedience: so contrariwise ignorance is the cause of all neglect of Religion, of all impiety and wickedness. And this may further appear, both by reason, and also by manifold examples. By reason, for they that know neither God, nor his will, they are ignorant of that which pleaseth him and displeaseth him, and therefore though they had some good intention to serve God, yet they must needs displease him, through ignorance and error. Again whosoever sinneth, he also erreth according to that. Prov. 14. 22. Do they not err that imagine evil? and those that err do err either through ignorance or willful maliciousness.

Thirdly, for this cause sinners are called 〈 in non-Latin alphabet 〉 , that is, such as are ignorant, and through ignorance are deceived. And sins are called 〈 in non-Latin alphabet 〉 , that is, Ignorances. Heb. 5. 2. and 9. 7.

So also this appeareth by examples. For this was the cause of Adams transgression; because he knew not God's truth, both in his promises and threatenings. Gen. 3. Of the sin of the Israelites; for the Lord himself rendereth this reason, why his people erred, because they had not known his ways. Psal. 95. 10. This made the Jews to err because they knew not the Scriptures. Mat. 22. 29. This caused them to crucify the Lord of life. Act. 3. 17. And to become proud iusticiaries, testing in their own righteousness, because they knew not the righteousness of God. Rom. 10. 3. This was the cause of the Gentiles Idolatry. Gal. 4. 8. But when ye knew not God, ye did service to them which by nature were not God's. And of Paul's persecuting God's Saints. 1 Tim. 1. 13.

And as this Ignorance is the cause of all vice and sin, so it maketh all our inclinations which are good and virtuous, being guided with the light of knowledge, to degenerate and become evil: for example, Religion joined with ignorance bringeth forth Idolatry: devotion joined with Ignorance, begetteth superstition: hope blinded with Ignorance, becometh presumption: and fear hereby is turned into desperation, &c.

Secondly, we here observe, that as ignorance is the fountain of all sin, so also it is the cause of all punishment, for when a land is destitute of the knowledge of God, then doth the Lord proclaim, that he hath a controversy with that people, and that he will after a real manner plead against them, till he hath destroyed them with his Judgments. And indeed many are the evils which in the Scriptures are threatened against men for this sin of Ignorance: as for example, the Lord threateneth that he will laugh at their destruction, & stop his cares at their prayers, who hate knowledge. Prov. 1. 28. He punisheth it with Captivity, Isaiah. 5. 13. Therefore my people is gone into captivity, because they had no knowledge. With desolation Isaiah. 27. 10. The defensed city shall become desolate &c. 11. For it is a people of none understanding; therefore he that made them shall have no compassion of them. It bringeth destruction and moveth the Lord to forsake us. Hos 4. 6. It maketh men subject to the curse and wrath of God; and therefore the Prophet boldly prayeth that the Lord would pour out his wrath, upon them that do not know him. Jer. 10. 10. Psal. 79. 6. It maketh them strangers from the life of God. Ephe. 4. 18. and also from life everlasting; for as he that is ignorant of the way, cannot come to the journeys end, so they who are ignorant of the means of coming to eternal life can never attain unto it. In a word it maketh men subject to gods vengeance at the day of judgment; for the Apostle telleth us. That the Lord will come in flaming fire, to render vengeance to those that do not know him. 2. Thes. 1. 8.

The use of this doctrine serveth first, to refute the practice of the Papists, who use all means to extinguish the light of knowledge, and to bring into those lands wherein they have any authority, more then Egyptian darkness, and barbarous ignorance. To which purpose they take away the preaching of the Gospel, the only ordinary means of begetting faith, yea they cannot endure that the people should enjoy the sun-shine of the scriptures, but interpose between it and their understanding, the dark cloud of an unknown tongue; they cannot abide that they should behold this radient Pearl, & most precious diamond, which would send forth his bright rays in the darkest night of ignorance, but keep it close hidden and fast locked from them, under the lock of an unknown language, persuading the people that they may be most devout, when they are most ignorant, and that being destitute of any true faith of their own, they are notwithstanding in good case if they have only an implicit faith, whereby they believe as the Church believeth, though they know not what. But let all such know who have willfully suffered themselves to be hudwinckt with this thick veil of ignorance, that these Romish shavelings, do notably abuse the people to their perdition, seeing they take away knowledge, the root and foundation of all grace, virtue and obedience, and bring in ignorance the fountain of all error, sin and wickedness; and consequently make whole nations & countries liable to God's judgments, because the knowledge of God and his true religion, is banished from amongst them.

Secondly, it serveth for the reproof, of those ignorant idiots, and secure worldlings, who content themselves to live still in ignorance, being utterly destitute of the knowledge of God and of his religion, and imagine that they are religious enough, if they have a good meaning, and that they are exempted from gods judgments, and highly in his favor, if they be of a civil conversation and honest behavior; though in the mean-time they remain willfully blind, shutting their eyes against the light, and contemning or at least carelessly neglecting all means of knowledge. But let such know that being destitute of knowledge, they are also destitute of all saving grace, and that living in ignorance, they live also in their sins; and consequently have God their adversary, who will contend with them, and unless they repent adjudge them to deserved punishments.

Lastly, this serveth to stop the mouths of those, either foolish, or malicious slanderers; who accuse the preaching of the Gospel, as the cause, which hath impaired the state of the land, both by making it more to abound with sin, & also more liable to God's judgments. It was never good world say they, since this new religion came in, and since there was so much preaching. Never so much infidelity, hypocrisy, dissimulation, fraud, oppression, and cruelty. Never such want and scarcity, plague and sickness, and all sorts of miseries. But let such know that not the preaching of the gospel, is the cause of all this, but the neglect and contempt of the Gospel preached; and because whilst the light of God's word shineth, yet men love darkness more then light, and therefore are justly given over of God to a reprobate sense. It is not our too much knowledge, which is the cause of our sins and punishments, but our great ignorance, notwithstanding the Lord hath a long time granted plentiful means of knowledge: and as well may we say, that the light of the Sun causeth men to stumble, and go out of the way: that the faithful surgeon and good salve do make the sore: that the Judge maketh the thief: or that the Law doth make transgressors: as that the word of God, or the knowledge thereof, should be the cause, either of our sins, or of our punishments.

And so much for the doctrines which are to be observed out of this first verse. Now in the last place, let us apply that which hath been said, to our own times, for our own use & benefit. And to this purpose let us examine, what similitude there is between the land of Israel, as it was in the time of Hosea, and our own Country in these days; and whether we are not guilty of the same sins, whereof they are here convicted: to the end that if we prove clear and innocent, we may have the comfort hereof in our own consciences; or if we be found alike faulty, that we may humble our selves by unfeigned repentance. Otherwise let us assure our selves, that if there be between us similitude of manners, there shall also be similitude of punishment, if we be guilty of the same sins, the Lord will take the same course with us; that is, he will summon and arraign us before his Judgment seat, where being convicted, we shall be condemned to suffer the like, or greater punishments.

The first sin whereof he accuseth them is, that there was no truth in the land: in which respect, if we examine the state of men in these days, we shall find that there is but too great similitude between us and them For may we not in our times, and in our land, take up the complaint of the Prophet, that there is no truth? may we not justly say of these times, as the Prophet Isaiah of his, namely, that truth is fallen in the street, and that it so faileth, that he who refraineth from evil maketh himself a pray? Esa. 59. 14. 15. For that we may come to particulars: where are those simple hearted Nathaniel's, in whom there is no guile? how small is the number of those faithful men, who speak the truth from their harts? where almost shall a man find, that integrity, simplicity, and uprightness of heart, which is in so many places of the Scriptures commended unto us, both by precept and by example? Nay, rather is not this simplicity so much hated, that even the name it self is had in reproach? for a simple man and a fool are commonly used in the same signification: and contrariwse he is reputed most wise, who is most deceitful, double hearted, and void of truth. Is not everywhere the serpentine subtlety in great request, & in the mean while the simplicity of the Dove, not only contemned, but also derided, as if it were sottish folly? is it not a chief point of policy in our days to pretend one thing, and intend another? to dissemble hatred with lying lips, and Judas-like to betray under color of kissing and embracing? by all which it clearly appeareth, that there is no truth, that is, no simplicity nor sincerity in the hearts of men.

But as truth is banished from the heart and reins, so also from the tongue and speech; for as men are double hearted, so also they are double tongued; and well may we in our times complain with David. Psal. 12. 1. 2. The faithful are failed from among the children of men. They speak deceitfully everyone with his neighbor, flattering with their lips and speak with a double heart. The wise man persuadeth us, that we be ready to buy the truth, and not to sell it at any rate. Prov. 23. 23 But now truth is so basely esteemed, that it is not thought worth the purchasing: and contrariwise all sorts of men are willing to sel it at the lowest prises, as though it were nothing worth. Some part with it for nothing, speaking untruly upon no cause, but merely their own vanity: some sell it for the least penny of profit, or the lightest dram of vain pleasure. Have they committed any fault? presently truth is sold, to buy a cover of a false excuse, wherewith they may hide it from those, whom they are more loath to displease then God himself. Do they hunt after the favor of great parsonages? then truth must needs be sold through base flattery to purchase it. Would they spitefully revenge them selves upon their neighbor, and yet he shall never know who hurt him? they part with truth through backbiting and slandering, for which if at any time they are called in question, they make untruth their best salve to cure that wound which they have made with their lying tongues. In a word the least cause is thought sufficient, to make men part with truth through false speaking, and though it ought • o be unto us most precious, yet almost everyone is willing to forgo it at any rate.

Lastly, as there is no place left for truth in men's hearts and tongues, so neither can it easily be found in their actions and behavior, for as this age is double hearted and double tongued, so also it is full of double dealing; and as the Prophet speaketh, Justice standeth a far off. Isaiah. 59. 14. For in this faithless age, there is no respect of keeping promise, though it hath been backed with many protestations, when as it may be broken with some small advantage; neither is there any cable so strong which can bind men to observe covenants concluded, when their fidelity is attended with the least loss or inconvenience. In ancient times when men esteemed their credit more then wealth, their word was sufficient in any contract; but when truth began to fail the law provided for better security, that covenants should be expressed and recorded in writing, and injustice yet prevailing, seals unto these writings were annexed: But in this truthles age all this is little worth unless men be bound in a double forfeyture of wealth, from forfeyting of their honesty and credit, yea so boundless is men's falsehood in these times, that bonds are not sufficient to bind men to just and honest dealing, unless they be also chained in statutes and recognisances.

The like want of truth may be observed in all states, and in all dealings between man and man, wherein truth is not bought as being precious, according to the wisemans counsel, but sold at vile prises: It is sold by states men for treacherous policies; of Magistrates for rewards, friendship, or respect of persons; of Lawyers, for fees; it is commonly sold of shop-keepers, that by the sale of truth, they may make their wares more saleable; of Artificers, who supply all defects, either of their labor or bad stuff, by untruth and falsehood. And as this is the state of Court and City, so also of the Country, where a man shall find that the simplest have wit enough to betray the truth; and the poorer that the people be, the more ready are they to sell truth at the basest rate. And I would to God, this want of truth, were wanting in the Church, and that in the banishment of truth out of the common wealth, yet the Church might be a sanctuary and place of refuge, where it might retire it self, and besafe guarded from violence; but alas in these days, it is far otherwise, for many instead of God's truth, preach their own fantasies & frothy conceits of wit, raking in the puddle of Popists postils, that they may stuff their Sermons with such dotages of wit, as better beseem the Stage then the Pulpit: leaving in the mean time the pure fountain of God's word, as though these waters of life were not worth the drawing, and loathing to bring any sound exposition of their Text, because they imagine such vulgar simplicity to be a great disparagement to the acutenes of their wit, and therefore they choose rather to wrest and wring the scriptures unto such senses, as shall serve to be fit foundations, whereupon they may ground their idle quirkes, and witty fooleries, then to deliver any sound interpretation, whereout they may gather any wholesome doctrine, and profitable instructions: wherein they utterly forget the presence in which they stand, the end wherefor they are sent, the majesty and authority of the ambassage, and the gravity required in such ambassadors; and plainly show, that they aim not at the saving of souls, or the building of men up in Christ, but that they gape after the wind of vulgar praise; that they envy poets their fantastical wits, and therefore contend with them for the Laurel, who shall most abound in giddy conceits; that they labor to rob Players of their popular applause, and to get to themselves their thronged audience, when as their hearers may receive as much delight, and as plentifully furnish their treasury of wit▪ by coming to their exercises, as by frequenting the theaters. Others there are who with Ahab's Prophets betray the truth through base flattery; dissembling the truth because it procureth hatred, and teach lies because they think this the best ladder whereby they may climb unto preferment: and such are those who preach prosp eritie, where the Lord threateneth ruin; who proclaim peace where the Lord denounceth war; who so they please, care not how little they profit; who sow the pillows of gods mercies and put them under the elbows of obstinate and impenitent sinners, that so they may with more security, and less check of conscience, continue in their wickedness.

And thus you see how much truth faileth in our days, both in the Church and common wealth; which may be unto us a just cause of fear, that the Lord hath a controversy with the inhabitants of this land: the like also may be said of mercy, whether we understand thereby, benignity and compassion, or beneficence, consisting in the actions of charity and christianity. In respect of the first, we may well acknowledge, that this is the iron age of the world, wherein the most part of men are cruel, hard hearted destitute of all pity and compassion, and quite senseless in the feeling of their neighbors miseries, for who almost is touched with such a fellow-feeling of other men's calamities, as becometh those who profess themselves members of the same body? who is ready to mourn with those that mourn, or to be a co-partner in another man's grief, if he be not also partaker in his misery? who being well clothed feeleth cold, when he seeth another's nakedness? who abounding in wealth, compassionateth another's want? who enjoying liberty, is touched with the sense of that wretchedness which others feel that are imprisoned? who living in health, groaneth at another's sickness, or who living in security, is touched with fear when he seeth his neighbors dangers? and yet we boast our selves to be members of Christ Jesus, and fellow members one with another, though we be destitute of all compassion and fellow feeling.

The like want also we have of Christian beneficence, and of the works of mercy: for the coldness of Charity in the heart doth cause it also to freeze in the tongue & hand, for who almost in our time, is ready to instruct the ignorant, to exhort the sluggish, to admonish those who fall through weakness, to reprehend those who sin through negligence or obstinacy, to counsel the simple or to comfort the distressed? And contrariwise how many are there amongst us, who are content to be Satan's ready instruments to discourage others in any good course, both by their word and example also? How many are ready to seduce the ignorant, to discourage the forward by reproaching their profession, to corrupt the weak, by their unsavory profane and filthy communication, to applaud men in wicked courses, and by insulting over those who are in misery, to add affliction unto affliction.

And as this beneficence is wanting in communication, so also in charitable actions, and in works of mercy: for is not I pray you good hospitality almost q ••• e decayed, and almsdeeds utterly neglected? are not those goods which God hath bestowed upon the Land in great abundance, wholly spent, in gorgeous attire, in maintaining of Horses, Coaches, Hounds, Haukes and Whores, in dicing, carding, masking, and revelling: or if not thus prodigally spent, yet (which is as bad) hoarded up in Misers Chests, and worshipped as Idols? Are not men in these times, more ready to strip the clothed, then to cloth the naked? to spoil the needy of their provision, then to feed the poor? to dislodge the harboured, then to lodge the harborless? to cast into prison, then to relieve the imprisoned? witness our streets, wherein we see daily many pampered Horses, and near-starved people: witness the stately houses in the Country, abandoned by their masters, because they have no other means to abandon their poor neighbors; as though these Babels were built for the honor of their majesty, and not for hospitality, for show and not for use: witness the prisons replenished with prisoners, either for small or desperate debts, laid in by cruel creditors, rather for merciless revenge, then any hope of satisfaction: witness the complaints of the needy, and cries of the distressed, which daily ascend up into heaven, and move the Lord to take the cause of the poor into his own hand, and to proclaim a controversy with the inhabitants of this land, because there is no mercy to be found amongst them.

Neither are we wanting to our neighbors alone, in the duties of Justice and Charity; but also unto God, in the duties of piety, and of his worship and service: for if we make a general search through our whole people, we shall find that there is little knowledge of God in the land, in respect of the plentiful means hereof, which the Lord hath granted unto us, above all the nations which are round about us. For how many are there amongst us, who despise and contemn knowledge, and the means of coming by it, continuing in the blindness of ignorance, because they willfully shut their eyes in the clear light of the Gospel? how many securely neglect it, being wholly taken up with the world, so as they have not any leisure to seek after this precious pearl throughout the whole week? how many are there, who in their outward behavior make show, that they respect knowledge, and seek after it, that labor in this pursuit so coldly and remissly, that they make it manifest they seek for that which they do not care to find? for how many of those who make some profession of Religion, who come to the Church, and hear the word of God both read and preached, who nevertheless remain children in knowledge, ignorant of the History of the Scriptures, and of the principles of Christian Religion, of our state by nature, of the work of our Redemption wrought by Christ, of the manner and means of our Justification and salvation? how many are there who are not able to give any account of their faith and hope, in any reasonable sort after so many years of instruction? yea, how many are there, who (if we set aside the outward Ceremonies, which are subject to the senses) can put no difference between the religion of Christ and Antichrist? and howsoever in words they profess themselves such forward Protestants, that they could be content to burn for their Religion, yet in truth are not able to put a difference between the doctrine of our Church, and refined Popery? and as many amongst us spit at the Devils name, and defy him in word, and yet in their lives and conversation remain his vassals, being at his beck to do him service; so many show an outward detestation of the Pope and popery, but yet their hatred extendeth no further, then the name; for either they exclayming against the Beast, retain his mark, being not yet purged from the dregs of Popery, and Superstition, or else remain ignorant of God's true Religion, and so lie open as an easy pray to all Seducers.

And thus you see how small the number of those is, who have the knowledge of God, in comparison of those innumerable numbers of ignorant persons, which live amongst us. Now further, if we make a diligent search among those who have some knowledge, and consider how many of this number have only an historical and speculative knowledge swimming in the brain, whereby they are able to discourse of Religion: and in the mean time make no use of it, for the sanctification of their hearts and affections, or for the reformation of their lives and conversation: all which may truly be said to be without the true knowledge of God & his religion: for we are truly said to know so much only in Christianity, as we make a fruitful and profitable use of, for the purifying of our inward affections, and for the bettering of our outward actions. And if having set all these aside, we then take a view of those that remain, who know God and his Truth, and live according to their knowledge in holiness and newness of Life: we shall find the number so small, that the Lord may justly also in this respect contend with us, because there is no knowledge of God in the land.

And thus you see that if the Lord should summon us to appear before him, & should arraign us before the tribunal seat of judgment, to answer for our selves, in respect of these sins here laid to the Israelites charge, we also must needs plead guilty, and put our selves wholly upon the plea of mercy. All which our sins are much aggravated hereby, in that they are committed by the inhabitants of this land, upon which the Lord hath bestowed many more and far greater benefits both temporal and spiritual, then ever he bestowed upon the people of Israel.

Secondly, in that he hath by his omnipotent power and watchful providence preserved us, in this land from the open violence and secret treasons of our malicious enemies, especially from that more then barbarous conspiracy, whereby the enemies of gods truth had plotted by one blast of gun-powder, to blow up the whole state, ruin the Church, and overturn the whole common-wealth, which deliverance, is cause sufficient in it self alone, to move us daily with incessant praises to magnify gods mercy, and to show our thankfulness by performing unto him all holy duties.

Thirdly, in that we having bound our selves by covenant to our God; that we would embrace truth, & mercy, and increase in his saving knowledge, yet nevertheless have broken our covenant, by utter neglect of these holy duties.

Fourthly, in that the Lord having given unto us, singular means, of attaining unto these rich ornaments of the soul, namely his word printed, read, and preached amongst us, and the use of his Sacraments, yet we have made no fruitful use of them, but still remain in our spiritual nakedness.

Lastly, in that these are not the sins of some few persons, but generally of the inhabitants of the land, which do not hide themselves in some secret corners, but walk boldly in the open streets, being privileged from both shame and punishment, in respect of the multitude of offenders.

Seeing therefore we are guilty of the Israelites sins, yea and have aggravated them by many circumstances, what can we say for our selves why we should not be subject to their punishments? Seeing there is no truth, nor mercy, nor knowledge of God in the land, what can we expect but that the Lord will contend with us, and that not in verbal controversies by the mouth of his ministers, for though we have often heard them yet we have little regarded them, but have contemned their persons and despised their threatenings; neither can we hope that he will any longer use his his fatherly corrections and gentle chastisements, for these he hath often used in vain, as for example he hath diverse times summoned us by famine, sickness, plague and pestilence, danger of enemies, yea and of late laid the head of our whole state, as it were upon the block, and lifted up the fearful axe of his fierce judgment, being ready to give the mortal stroke; and yet are we hereby nothing reclaimed from our sins, nothing moved to the performance of any holy duties. And therefore seeing neither words nor chastisements are available for our amendment, and seeing after that the Lord hath repriued us as it were from the block yet we remain unreformed; what can we further expect but that he should in his fierce wrath sweep us away, in an universal deluge of his judgments, unless we seek reconciliation, and appease gods anger, by speedy humiliation, and unfeigned repentance.

ANd so much concerning the sins of omission, whereof the people of Israel are here accused and convicted: now follow the sins of commission; whereby they had positively and actually broken God's commandments. verse. 2. By swearing, and lying, & killing, & stealing, & whoring, [Verse 2] they break out, and blood toucheth blood. In the original text, these sins are expressed in the Infinitiue mood, to note their continued act of sinning. To swear and lie, & kill, & steal, & whore, is their usual custom, or common fashion, so that they do not only sometimes fall into these sins through infirmity but willfully continue in them, and make them as it were their ordinary exercise, and common practice.

The sins whereof they are here convicted and condemned, either immediately respect God and the breach of the first table, or their neighbor, and the breach of the second Table: both which are first propounded, and then intended and aggravated.

The sins which respect God and the breach of the first Table, are all comprised under this one particular of swearing: the word here used may either signify swearing or cursing, and so is diversely translated by diverse: but seeing it was the purpose of the Lord in this place to set down a brief Epitome of the people's sins, 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 gross Idolatry, false worship, contempt of God's word, and profanation of his Sabbaths, why then doth he only here accuse them of this sin of swearing? I answer: he doth under this one particular comprehend all the rest, either because this sin most notoriously reigned amongst them, or else because this profane and false swearing is usually accompanied with all impiety, for he that maketh no conscience of vain, usual and false swearing, maketh conscience of no impiety.

But let us consider what kind of swearing is here condemned, neither must we understand this of all manner and kinds of swearing, seeing a lawful Oath is in God's word commanded, as a notable part of his worship and service. So Deut. 6. 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. Chap. 10. 20. Yea and sometimes it signifieth the whole service of God, as Psal. 63. 11. All that swear by him, shall rejoice in him.

But here only unlawful swearing is condemned, which sin is diversely committed: as first in regard of the object, when men swear by anything besides the Lord alone. Secondly, in respect of the manner, when as they do not swear in truth, justice and judgment. Thirdly, in respect of the end, when as in their oaths, they do not chiefly aim at God's glory▪ or their own or their neighbors good: which sin they commit who swear rashly, ordinarily, and in their rage and fury. But of this argument I purpose to speak more largely else where, & therefore I will here pass it over.

The other sin signified by this word 〈 in non-Latin alphabet 〉 , is cursing and direful imprecations, which is used against our selves, or against our neighbors: against our selves, when as rashly, vainly, and unnecessarily we invocate God's fearful Judgments against our state, person, body or soul, for the needless confirmation of some truth, either in our asseverations or promises, or for the binding of our selves to the performance of some unprofitable or evil action. An example whereof we have in Jezebel. 1 King. 19. 2. Against our neighbors, when in malice or rage we desire God to pour upon them some grievous punishment. The which is an horrible abuse of God's name, power and justice, when as we go about to make him our instrument of unjust revenge, and the executioner of our malicious and wicked outrages: and likewise a heinous sin against our neighbors, when as our malice exceeding our power, we wish unto them those evils which we are not able to inflict. And this our Savior condemneth, though it be used against those who curse and persecute us. Math. 5. 44. So Rom. 12. 14.

The second sin, of which the people of Israel are accused and convicted, is Lying: for the better understanding whereof, that knowing it we may avoid it, we will consider the nature and kinds thereof.

A Lye is, when by any means a man uttereth an untruth, or the truth untruly, and with a purpose to deceive. So that there are two sorts of Lyes: the first, when as a man speaketh not as the thing is: the second, when he speaketh the truth, but deceitfully, with a desire to be otherwise understood then the truth is. The first which is a logical or a real Lye, is of two sorts: first, when as a man speaketh an untruth against his mind and knowledge, and this is the chief kind of Lying, from whence in the Latin it hath his name: for mentiri, est contra mentemire. Secondly, when a man inconsiderately and through error uttereth an untruth, thinking that he speaketh true, Which howsoever it be a lie in the general signification, yet he that uttereth it cannot be called a liar, because howsoever his words agree not with the thing, yet they agree with his mind. Only he offendeth through inconsiderate rashness, in that he affirmeth that as certain truth, of which he hath no certain knowledge, and thereby giveth offense to those that hear him, who discern the untruth but do not know the mind of him that uttereth it.

Secondly, he lieth who speaketh the truth with a purpose to deceive; not knowing that to be true which he avoucheth, or thinking it to be otherwise, or knowing it to be truth desireth to be understood otherwise then he speaketh it: and this is as great a sin as a plain lie; for as it is a lesser fault in regard it hath more show of truth, so it is greater because it is joined with more deceit. As therefore a man may pronounce an untruth, and yet be no liar so he may be a liar in uttering the truth, when as he doth not speak it with a simple heart.

And these are the diverse kinds of lying, which are here condemned; the which howsoever they seem small sins in the sight of men, as appeareth by their common practice, yet they are great in God's sight, and therefore carefully to be avoided by all Christians: which that we may the rather do, let these motives persuade us.

First, because the Lord in the scriptures hath straightly forbidden it, Leu. 19. 11. Ye shall not lie one to another Eph, 4. 25. Cast of lying and speak the truth every man to his neighbor, for we are members one of another. Col. 3. 9. Lye not one to another seeing ye have put off the old man and his works.

Secondly, because it is condemned as a grievous sin, namely as an abomination to the Lord Pro 12. 22. as a sin which God abhoreth Pro. 6. 17. As being the cursed offspring of that wicked father the devil. John. 8. 44. The which is to be understood not only of pernicious lies, but also merry lies; for God condemneth it as a sin to make Princes merry with lies. Hos. 7. 3. Yea of officious & profitable lies: For truth must not be sold at any price; Pro. 23. 23. And it is unlawful to lie for God's cause. Job. 13. 7. 9. and therefore much less for any worldly benefit.

Thirdly, as truth maketh us to resemble our heavenly father, who is the author and fountain of truth; so Lying maketh men to resemble the Devil, who is the father of Lyes: and as truth is the badge or cognizance of a Christian in earth, and Heir of heaven; so Lying is a note and token of one who is the son of perdition: for Liars have their childes-part in the Lake which burneth with fire and brimstone.

Fourthly, because by Lying men loose their credit, so as no man will believe them when they speak the truth.

Fifthly, because it taketh away the true use of speech, which is to express the meaning of the heart: and overturneth all human society, contracts, and commercements between man and man, &c.

Lastly, it maketh the Lord to proclaim, a controversy with us, and to contend with us by his heavy Judgments, For a false witness shall not be unpunished, and he that speaketh Lyes shall not escape. Prov. 19. 5. But he shall perish. Verse. 9. And be destroyed. Psal. 5. 6. As appeareth in the example of Ananias and Sapphira. Act. 5. And after this life he shall be shut out of God's kingdom. Apoc. 22. 15. And be cast into hell fire. Apoc. 21. 8.

The third sin whereof they are convicted and condemned, is killing: whereby we are not only to understand the taking away of the life of man, which is murder in the highest degree; but also all hurts, wrongs, and injuries offered against the person of their neighbor: for as in the former verse, by the want of mercy was understood the want of love, compassion, and all Christian beneficence; so by this sin of commission opposed thereunto, we are to understand the contrary vices, cruelties, injuries and oppression committed against the person and life of our brother. Again it seemeth that it was the Prophets purpose in setting down this short Epitome of the people's sins, to bring them to an examatition of themselves by the Law of God, that so the obstinate might be convinced of their manifold transgressions; as though he should say: if you, who upon every occasion are ready to justify yourselves, would examine your hearts and consciences, your lives and conversations according to God's Law, you should find that you have broken all and every part thereof: as namely, by swearing, lying, killing, stealing, &c. Seeing then the Prophet in this place, hath relation unto the Law of God violated by them, it followeth, that as these sins are condemned in the Law, so also here. But in the Law is condemned not only the capital sin, which is specified, but all other of the same kind, with the means and occasions thereof; and therefore whereas the Prophet doth accuse them of Killing, he doth under this one word include all other their sins of this kind and nature.

As first, the killing and murder of the heart, to which is to be referred all unjust anger, inveterate malice, repining envy, purpose of taking private revenge, disdain, rejoicing at other men's harms, cruelty, discord and such like.

Secondly, the murder of the tongue, to which is referred, chiding, railing, cursing, scoffing, backbiting and slandering.

Thirdly, the murder of the hands, under which is comprised all manner of violence against the person of our neighbor, as quarrelling, fighting, wounding, and killing either of his body or soul.

The fourth sin is Stealing, whereby (as in the former) we are not only to understand Theft in the grosest kind, as that open and violent Theft, which is called Rapina & Latrocinium, Rapine and Robbery, or that secret and deceitful Theft, which we call Furtum, that is, pilfering and stealing; but also all manner of unlawful means, whereby our neighbor is defrauded and deprived of his goods, whether they be condemned by human Laws, or allowed and tolle rated. And this is a Tree which sendeth forth many branches: For either this theft is committed out of contract, or in contract: to the first we are to refer all violent and forcible courses, taken for the spoiling our neighbor of his goods. As first oppression, whereby those who excel others in power authority and riches, are ready to devour & swallow up the poor, to grind their faces, feed upon their sweat, and even drink their blood; of such we read. Isaiah 3. 14. 15. Micah. 3. 2. 3. And in this respect those oppressors are called roaring Lions, and devouring Wolves. Zeph. 3. 3. And this oppression is committed either through mere violence, and without color of Law, which is the usual Theft of Tyrants, and cruel Land-lords: or else when some show of Law is pretended; which is called extortion, and is the sin either of Magistrates, who make Laws for the oppression of the common wealth, who take bribes to betray the cause of the innocent, who press the extremity of the Law, and strictly stand upon the outward letter, though in respect of circumstances it be without all equity.

Or else of officers, who inhaunce their fees, & grate upon the poor, delaying the dispach of his business, unless for expedition their duties be doubled and trebled.

Or else of Lawyers, who taking upon them to be the patrons of poor men's causes, become latrones of their goods: robbing and spoiling whole common wealths under color of righting the wronged, and maintaining equity and Justice.

Or else of Ministers, who fleece the sheep, eat the milk, and cloth themselves with the wool, but do not feed the flock; being either utterly unfurnished of sufficient gifts, or being sufficient, neglect their duty through idleness or for ambition.

Or else, this theft is committed by the people, who receiving spiritual things from their Ministers, will not communicate unto them their carnal things, but by fraudulent or violent courses with-hold from them that necessary and sufficient maintenance, which both by the laws of God & man is allotted and allowed unto them. The which howsoever it is esteemed a small fault, or none at all, yet it is not only theft, but Sacrilege in God's sight, as appeareth. Mal. 3. 8.

The second kind of theft is cloaked and disguised under the habit of lawful contracts, unto which we may refer all manner of deceit and fraud used in buying and selling, usury selling time under show of giving credit and such like.

All which kinds of theft are grievous sins in God's sight, forbidden and condemned in gods Law, Exod. 20. 25. And punished in this life with gods curse. Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdom 1. Cor. 6. 10.

The last sin, whereof they are accused and convicted, is whoring, by which we are to understand all manner of uncleanness, either internal in the mind, or external in the body: the internal are the unclean lusts of the flesh, which are either suddenly entertained, condemned by Christ, Math. 5. 28. or nourished and retained, which the Apostle, calleth burning. 1. Cor. 7. 9. And our Prophet compareth to a hot Oven. Hos. 7. 4.

The external uncleanness of the body, is either the uncleanness of the eyes, an example whereof we have in the old world. Gen. 6. 2. In Shechem. Gen. 34. 2. In Putiphars wife. Gen. 39. 7. In David, 2. Sam. 11. 2. And in those fleshly men of whom Peter speaketh, whose eyes were full of adultery 1 Pet. 2. 14.

Or of the ears, when as they commit adultery with the ribauld tongues of obsceane persons, whilst with pleasing and tickling delight, they listen unto unchaste and filthy talk.

Or of the tongue, when as men take delight in unchaste speeches, and filthy ribauldrie, where-with the hearers are offended or corrupted, and their own lusts inflamed. From which the Apostle dehorteth, Ephe. 4. 29. and 5. 4. Col. 3. 8. And which who so useth what profession soever he maketh yet his religion is in vain. I am. 1. 26.

Or lastly this uncleanness is committed in fact, either between unmarried persons, which is called simple fornication, or between married folks, one or both which is called adultery. That I may say nothing of those sins of uncleanness against nature, which a modest tongue cannot without shame speak of, nor a chaste care hear without glowing and blushing.

All which kinds of adultery and uncleanness, are carefully to be anoyded of all Christians. First because they are grievous sins. Secondly, because they are punished with a fearful measure of gods heavy judgments. For the first, adultery is a grievous sin, because the adulterer in a high degree sinneth against God, his neighbor and himself.

Against God, by resisting his will, 1. Thes. 4. 3. By taking away the use of marriage, which is his own ordinance, 1 Cor. 7 2. By making the members of Christ the members of an harlot, & by drawing as much as in them lieth our Savior into fellowship of their sin, 1. Cor. 6. 15. By defiling the temple of the holy ghost & turning it into a stews. 1. Cor. 6. 19.

Secondly, against their neighbor, and that both singular persons, and whole societies. Singular persons, as namely those whom they draw into the same wickedness and punishment; for as they sin not alone, so they do not go into hell alone, but have another at least to bear them company; so they sin against the parents of the virgin whom they defile; or the husband or wife of the married party; yea they sin against the fruit of their own body, whom they disgrace and brand with a note of perpetual infamy. Deut. 23. 2.

So they offend against whole societies; as first, the family, by defiling it and bringing into it an Abimelech, who oftentimes doth overturn it. Judge. 9. 5. Secondly, against their country, by causing the Lord to contend with it, by defiling the land, and by making it to vomit out the inhabitants. Leu. 18. 25. 27. 28. Thirdly, against the Church, by hindering as much as in them lieth the propagation thereof, unto which is required a holy seed. Mat. 2. 15.

Thirdly, they sin against themselves, and that both body and soul. Against their body, for other sins are without the body, but this is committed against the body. 1. Cor. 6. 18. And this is done, by abusing it as the instrument of sin and Satan, which was made for the service of God. Secondly by weakening it, and making it subject to loathsome diseases. Pro. 5. 11. and 31. 3.

Against the soul, both in this life, by besotting and infatuating it, in which respect Venus is called 〈 in non-Latin alphabet 〉 , a heart-stealer, and Cupid is said to be blind, because it blindeth the eye of reason, and darkeneth the judgment and understanding; so that he who is thus besotted goeth unawares to destruction, as a bird to the snare, Prov. 7. 22. 23. and 7. 7. But specially they sin against their souls, in respect of the life to come, for he that committeth this sin destroyeth his own soul. Prov. 6. 32. Excludeth himself from God's presence. 1. Cor. 6. 9. And plungeth both body and soul into the Lake which burneth with fire and brimstone. Apo. 21. 8.

But as these sins of uncleanness are heinous and grievous, so also they are punished with fearful punishments, both in this life and the life to come. In this life, both with corporal and spiritual punishments: with corporal, as first, with poverty, and beggary, for this sin consumeth the substance, Prov. 29. 3. And bringeth a man to a piece of bread. Prov. 6. 26. As appeareth, in the prodigal Son. Luke. 15.

Secondly, with perpetual reproach and infamy; for he that committeth Adultery, shall find a wound and dishonor, and his reproach shall never be put away. Pro. 6. 33.

Thirdly, with barrenness and want of Issue, for they that commit Adultery shall not increase, as it is in this Chapter Verse. 10.

Fourthly, with noisome and loathsome diseases, as we, have but too good experience in our own times.

Fifthly, with shortness of life; for the Adulterer spendeth his strength with women, & maketh himself hoary-headed even in his youth, &c.

But besides these corporal punishments, God also inflicteth upon them spiritual judgments, as blindness of mind, impenitence, and hardness of heart: whereof it cometh to pass that they are hardly reclaimed, according to that Prov. 2. 19. All they that go unto her return not again, neither take they hold of the ways of life.

And these are the punishments inflicted upon Adulterers in this life: the which howsoever they are grievous, yet are they but small and light, in comparison of those which they shall suffer in the life to come. For the Harlots house tendeth to death, and her paths unto the dead. Prov. 2. 18. that is, not only the death of the body, but of the soul likewise, So the Apostle saith, that the wrath of God is upon Adulterers. Col. 3. 5. 6. That they shall be excluded out of God's kingdom. Eph. 5. 5. For no unclean thing shall enter in thither. Apoc. 21. 27. And shall have their portion in the Lake which burneth with fire and brimstone. Verse. 8.

And these are the sins whereof the Israelites were accused and convicted, the which are further aggravated by two adjuncts: the first, in these words, They brake out, the which speech is Metaphoricall, borrowed from the practice of unruly beasts, which will be held in no pasture, but break through all their fences and hedges, and so wander abroad: and sometimes it is applied unto rivers running with violent & swelling streams, whose course being stopped, causeth them to break down their banks, & to overflow the whole country. Whereby he implieth, that the people were desperately given over to work wickedness, so as they would not be contained within any bounds, not restrained with any fence, namely the law of God, his fear, shame, nor punishment, but violently rushed through all these hedges, into the open pastures, and broad ways of all sin and wickedness; yea, the more they were stopped in these ill courses, the more their swelling lusts overflowed, spreading over the whole country, with an universal deluge of impiety and iniquity.

The second adjunct, whereby their sins are aggravated, is expressed in these words: And blood toucheth blood. For the understanding whereof, we are to know, that blood in the Scriptures often signifieth grievous sins, together with the guilt and punishment, which doth accompany them; because he that sinneth, maketh himself guilty of his blood, which as a just punishment, he deserveth to shed in lue of his transgression. So Leu. 20. 9. He that curseth Father or Mother, shall die the death, his blood shall be upon him. Joshua. 2. 19. Whosoever goeth out of the doors, his blood shall be upon his head, and we will be guiltless. 2 Sam. 1. 16. 1. Kings 2. 37. Psal. 5. 6. The Lord will abhor the man of blood. And in this sense the Jews cried Mat, 27. 25. His blood be upon us and our children. And thus the words are to be understood in this place, namely that they had committed heinous transgressions and thereby had made themselves subject to guilt and punishment, and in this phrase of speech, their sins are further aggravated, in respect of their multitude, implied by the plural number here used: bloods touch bloods. 2 in respect of their continual practice of wickedness, signified by this word touching; whereby he implieth that their sins were continual, and as it were contiguous one with another; so as they had no sooner committed one sin, but presently they were ready to commit another, and as it were to heap wickedness upon wickedness.

And this is the meaning of the words: the doctrines which out of them may be gathered are diverse. First whereas [Doctrine.] the Israelites who were gods people, and professed his religion, did not only fall into these sins, but were grown into a habit of committing them; hence we learn what is the nature of sin; if we yield never so little unto it, it will gain upon us; if we entertain it but once it will come again without bidding, and if we bid it well-come the second time, it will grow so strong and impudent that it will not away but become a daily guest, yea and it will not come alone, but bring with it his companions also. The best way therefore to be rid of it, is when it first offereth to enter to shut the doors of our harts against it, and to turn it back with a frowning countenance; for if we do not give it a repulse, it will continually haunt us, till at last with his pleasing allurements it have persuaded us, to keep open house for the free entertainment of all sin and wickedness. But if we have already fallen into any sin, then our best course is quickly to expel it, and to take heed that it do not take possession of us, and so pleading custom grow to a habit and second nature: For it is our mortal enemy, and therefore as it is the best course for our safety, to keep it from entering into our coasts: so it is next the best, to give it a sharp encounter at the first entrance, and to keep it from fortifying and entrenching it self against us. It is a poison, and therefore we hazard the life of our souls, if we drink of it; but if we have already swallowed it down, our best course is presently to cast it up again, before it have dispersed it self into the vital parts, for then our case will be desperate. It is the Ague of the soul, for the curing whereof, the best method in spiritual Physic, is to prevent it before it come, and to take away the causes thereof, or if through our ignorance and unwariness we are fallen into it: we are at the first to apply speedy means for our recovery, for if it once cease upon us we shall not leave sin till sin leave us.

The use hereof tendeth to meet with a deceiueble conceit of our corrupt nature, which being so terrified by gods Law, and fearful judgments, that it cannot resolve to continue a constant course in sin, will yet presumptuously borrow leave of God for once or twice, with a purpose then to give it over. So some think I will neglect the sanctification of the Sabbath, and the hearing of the word this once, and after I will become very diligent: I will now swear, being in heat, or standing upon my credit, but my purpose is hereafter to give it over: I will now for once break my word, seeing it is greatly for my advantage, but henceforward I will make conscience of my promise: I will for a while continue my deceitful dealing, but when my state is a little better grounded, I will become just and honest: I will play the good fellow now I am in this company, but my purpose is to frequent better, and to become more precise: I will but this once commit adultery, and then having but a trial of it, I will resolve to live chastely: but let such consider, in what a fearful case they are, if the Lord should (as he justly may) take them away in his wrath, whilst they are committing these presumptuous sins, or before they have repented of them: for as the tree falleth so it shall lie. Eccl. 11. 3 and they shall receive judgment, not according to their unconstant resolutions, but according to their certain actions. And in the second place let them know, that the more their dropsy souls, swelling with presumption, drink of these waters of iniquity, the more they thirst: the more they listen to these Sirens, the more they are inueigled with them: & if they are unable to resist the assaults of sin, when they are vnconquered, in their full strength, without maim or wound, and assisted by God's spirit, how much less will they be able to stand in the encounter, when they are once spoiled, weakened, maimed, wounded, especially God's spirit, which by their presumptuous sins they have grieved being departed from them?

The second thing to be observed is, that he comprehendeth all impiety and the whole breach of the first table, under this one sin of unlawful swearing: and as in the former Verse, he had comprised all the sins of omission, under the want of knowledge as being the fountain of all the rest, and the internal root from which they spring; so here he comprehendeth all sins of commission under this one of abusing God's holy name, which is an external sin of the tongue. First, because it is an undoubted sign & an inseparable companion of all manner of wickedness; for he that maketh no conscience of blaspeming God's holy name, by either false, or vain and idle oaths, he maketh conscience of no sin, but would (if he might with as little disgrace and danger do it) commit all manner of impiety; he that will not be restrained by God's fear, love, mercy, goodness, and the manifold benefits which he hath received of him, from vain swearing, whereby he receiveth no profit, but loss, even the loss of God's favor, the assurance of salvation, of a good conscience, and of reputation amongst those that fear God; nor any pleasure, unless he take (like the Devil himself) a hellish pleasure in acting sin, and despiting God; nor hath thereby any credit, but rather is branded with the black mark of a profane person; he that will contemptuously trample under feet the precious body and blood of Jesus Christ, which he spared not to give for our redemption, and so irreligiously scorn the greatest benefit that ever the Lord bestowed upon us, it is not to be doubted, but that this man what show soever he maketh, is a profane person: who when he is allured by the baits of the world, riches, honors, and pleasures, will not stick to commit any manner of wickedness, seeing he is ready to commit this horrible sin of blaspheming gods name, being induced thereunto without any respect of the least good.

Secondly, he implieth under this one sin of swearing, all the sins committed against the first table; because all these sins are linked together and so inseparably joined one with the other, that whosoever is held in bondage under one of them, he is subject to the rest; according to that, I am. 2. 10. Whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all. The reason is, because he that willfully neglecteth any part of God's Law, he doth not perform any one duty as he ought in obedience to gods commandment, and for the advancement of his glory, but for sinister respects; for if out of a good conscience, and the true fear of God, he performed any duty, then the same causes would move him to perform all, seeing God enjoineth one commandment as well as another, as the Apostle there reasoneth, Verse 11.

The use hereof is, that we make conscience not only of one, but of all God's Commandments, and that we carefully avoid, not only this or that sin as Herod did, but all kinds and degrees of sin; especially false or vain swearing, for this alone includeth or necessarily inferreth all manner of impiety: and therefore let blasphemous swearers make at sometimes what show of religion they will, yet we may safely and surely conclude with the Apostle as in the general, so especially of this sin of blaspheming God's Name, that if any amongst you, seemeth Religious, and refraineth not his Tongne, from customable swearing and vain Oaths, he but deceiveth his own heart, and his Religion is in vain. James. 1. 26.

The third thing to be obserned is, that the Lord convinceth and condemneth the Israelites of all their transgressions under the names of the greatest sins of that kind: as cruelty and oppression under the name of murder: all manner of deceit under the name of theft: all kinds of uncleanness under the name of whoring and adultery. And this he doth: [Reason. The First] First, to give us to understand, that howsoever we make small accompt of these sins, yet in his sight unjust anger is no better then murder; deceit though never so cunningly cloaked no better then theft; and unlawful lusts are reputed in his estimate, adultery, as our Savior also expoundeth the law. Mat. 5.

[Reason. The Second] Secondly, that hereby he might move us to a hatred and detestation even of all sin whatsoever, and to make conscience of committing the least transgression. Naturally we minse sin and extenuate it with vain excuses; this is but a small sin, and I would nobody did worse, I am content to leave all gross sins, and therefore in this small trifle I hope the Lord will be merciful unto me, we cannot here be Saints and to be too scrupulous, is to be more precisethen wise. But unto such as thus extenuate their sins the Lord aggrauats them, plainly affirming that their covetousness is theft; their rash anger, murder; their inward lusts and unchaste speeches adultery in his sight.

[Reason. The third] Thirdly, as the Lord by this means restraineth us from committing the smallest sins, so if we have fallen into them, he doth hereby humble us, and bring us to serious repentance, when as we consider, that those sins which we have innumerable times committed, making no reckoning of them, are reputed heinous in the Lord's sight, who is to be our judge; so that hereby we may be moved to lay our hands upon our mouths, to desire with the Prophet that the Lord would not enter into judgment with us, to disclaim our own righteousness, and to hunger after the righteousness of Christ; to cease boasting with the Pharisee, I am no extorcioner, murderer, adulterer, &c. and to change the Pharisees brag, into the poor Publicans humble prayer. God be merciful unto me a sinner.

Fourthly, whereas he saith they break out like unruly beasts who would be held in by no sense, & like swelling streams, which break down their banks, and over-flow the whole country; here again we may observe the nature of sin, which if it be not quickly suppressed will grow so violent & contagious, that nothing will restrain nor contain it with in any bounds. The violence thereof if once it hath taken full possession of us is such, that neither God's love, mercy and manifold benefits, nor yet his law, fearful curse, fierce wrath nor terrible judgments will restrain us from running head-long into it; yea rather sin will take occasion by the commandment to work in us all manner of concupiscence; as appeareth, Rom. 7. 8. And such is the contagious infection thereof, that it will not be contained in the persons who are already poisoned there-with, (but like a river which hath swelled over his banks) overfloweth a whole country. And as the canker, or gangreene, having taken one member of the body, if it be not presently cured, or cut off doth corrupt the next, until it have rotted the whole body: so if sin having tainted some few members of a body political, be not by wholesome laws and execution of justice killed and suppressed, it will like the gangreene spread over and corrupt the whole body of the common wealth.

The use hereof is, First that if sin have made an entrance into us, we labor to cast it out, before it have taken full possession, and that we crush in pieces this Babylonish brood, before they grow too strong for us.

Secondly it serveth for the confutation of the foolish conceit and practice of worldly men, who nourish their corruptions, and defer their repentance from year to year, thinking that howsoever it is now some-what difficult to master their sins, yet hereafter they may do it at pleasure: but let such know, that the longer their sins grow upon them, the more hardly will they be subdued, & if now they seem too strong for them, let them assure themselves, that in further process of time they will grow altogether irresistible; neither will any fence restrain them from running and rushing into the pleasant pastures of sin and wickedness.

Thirdly, seeing sin is of such a contagious, spreading, and overflowing nature; this must make us careful to avoid the company of wicked men, least we be tainted with their corruptions; and if it have like a general Deluge overflowed the whole country where we dwell, then as Noah was preserved from drowning, by keeping himself within the Ark, so if we would not be drenched and drowned in this Sea of corruption, which over-spreadeth the whole earth, we must keep our selves in the Ark of God's Church, and frequent the company of God's faithful people, for if we haunt the fellowship of the wicked, we shall be surely carried away in the stream both of their sin and also of their punishments.

Fourthly, more particularly it teacheth Magistrates and Masters of Families, to suppress sin in those committed to their charge, before it be grown over strong and violent, least it make head against all laws and good orders, challenge freedom and impunity, in respect of the multitude of those that offend, and so grow to such audacious impudency, that it dareth to vaunt it self against goodness, and to disdain and scorn all virtue and godliness. Let them therefore follow the example of Abraham, and when they see an Ismaelite scoffing at the children of promise, let them, if there be no other means to reform him, cast him out of the family: If there be an Abimelech, let him be suppressed, or removed, least he destroy the whole linage of the godly, and disturb the Church & common wealth. Judge. 9. If Eli know the wickedness of Hophni and Phinehas, and will not correct them, it will bring the heavy Judgments of God upon the whole posterity: If David cocker Absalom, and will not keep him under, in the end he will conspire against him, and draw the whole people into his rebellion. Let therefore all Magistrates and householders propound David's practice for their pattern. Psal. 101. that is, let them resolve not only to suppress the wicked in the family and common wealth, but let them do it betimes, as he protesteth verse. 8. least as David speaketh of the sons of Zeruiah, they grow in the end too strong for them.

The last thing to be observed is, that he calleth their heinous sins by the name of blood; to note both unto them and us, that sin maketh us subject to the greatest guilt and punishment, even to the shedding of blood, yea, our dearest life blood. So the Lord threatened our first parents. Gen. 2. 17. In the day that ye eat thereof, ye shall die the death. And Ezech. 18. he reckoneth up diverse sins, and concludeth that he who committeth any of them, shall die the death, and that his blood shall be upon him. Verse. 13. And this was signified by the sacrifices of the Law, in which for the expiation of sin, was required the shedding of blood: for the the Apostle saith, Heb. 9. 22. almost all things are by the law, purged with blood, and without shedding of blood there is no remission. In the offering whereof the law provided, that the offender should lay his hands upon the head of the beast which was slain, thereby testifying that by his sin, he had justly deserved that death which the poor beast suffered. Not that the blood of Bulls and Goats could take away the guilt and punishment of sin, but only the precious blood of Christ, which was thereby signified and prefigured. Heb. 9. 12.

The use of this serveth, first, to make us most careful in abstaining from all manner of known sins; seeing they make us subject to the greatest guilt and punishment, and bring our dearest blood upon our own heads. There is no malefactor so desperate, that would commit a capital crime if he were assured that he could not escape the hands of his just Judge: but all our sins are capital, and deserve death both of body and soul; neither can we fly the presence of the just Judge of heaven and earth, and therefore no pleasures, riches nor preferments should persuade us to commit sin, whereby we make our selves liable to such heavy punishments.

Secondly, if we have sinned, this consideration should move us most earnestly to labor that God's wrath may be appeased, his justice satisfied, and that we may be freed from the heavy burden of sin, which maketh us subject to death and condemnation. And considering that the guilt and punishment cannot otherwise be done away, but by blood, even by the precious blood of Jesus Christ, which alone purgeth away all sin. 1 John 1. 7. Therefore when our consciences are guilty of sin, let us labor above all things in the world to apply unto our selves the virtue of Christ's blood, death and merits, and hunger and thirst after his righteousness, that thereby being justified, we may stand righteous in his sight.

Lastly, it serveth to confute the conceit of the secure men of the world, who make but a May-game of sin, and imagine that they can appease God's wrath for all their heinous wickedness, by a broken sigh, or by saying, Lord have mercy upon us, for we are all sinners; or by making some counterfeit show of repentance in their sickness, or when they lie upon their death beds: as also it refuteth the doctrine of the Papists, who so lightly esteem of sin, that they teach it may be done away, by auricular Confession, Penance, human Satisfactions, Pilgrimages, saying over of so many Pater-nosters, Ave-Mary's, and Creedes, by a Bishops blessing, and Popish Pardons: but we are to know that howsoever they esteem of it, yet it is so odious in God's sight, that no satisfaction can be made for it, but by the alone sufficient sacrifice of Christ's blood, in which if we have not part, our blood will be upon our own heads, and the guilt and punishment of our sins will ever remain upon us.

And so much for the doctrines and uses which are to be observed out of these words: Now in the next place we are to apply them to our own times, and to examine whether we be not guilty of those sins of which the Israelites are her convicted and condemned. The first sin is swearing, in which respect if we take a general survey of our state, we shall find that we may well take up Jeremiah's complaint, that because of oaths this land mourneth. Ier. 23. 10. For the name of God was never so profaned and blasphemed amongst the people of Israel, as in this sinful nation, neither can we find that they ever so lightly, vainly, and impiously abused the dreadful and glorious name of their Jehovah, as it is abused amongst us: nay contrariwise we find that it was usual with them to rent their garments, when they hard God's name blasphemed, which if we should do in our days, we should never go in whole apparel, & the whole wealth of the land were scarce sufficient to furnish the people with clothes: yea such a superstitious respect they had of the name of God, that numbering by letters they durst not use the letters 〈 in non-Latin alphabet 〉 because one of God's names was thereby expressed, but instead of them used 〈 in non-Latin alphabet 〉 lest the name of god should be profaned by common use; whereas amongst us the fearful name of God is used, without all respect in jests and May-games, common swearing, and impious cursing. But the more full handling of this point I will reserve for a larger discourse of this argument.

And so much concerning the sin of swearing; the other sin, signified by the same word is cursing, and direful imprecations. The which sin also, doth exceedingly reign in this our land, and pulleth down gods heavy judgments upon us: for are men sporting themselves in their pleasures & recreations, if anything cross them in their delights what Poxes, Plagues and mischiefs, will their accursed cursing mouths thunder out? are they about their worldly affairs & business, if they do not sort according to their desire what direful curses will they utter? if they be by any accident incensed with anger, they have no readier way to ease themselves, then by belching out of their poisonous stomachs, curses and blasphemies; neither is there anything privileged from this their impious fury: for not only their enemies who have injured or abused them, are thought fit subjects upon whom they may lay their heavy curses, but also their friends who are near and dear unto them, yea whatsoever cometh next to hand; sometimes they thus reward their poor servants for their painful service; sometimes their seelie cattle are thus requited, for all the use and benefits which they have by them; yea sometimes the children of their own bowels have these hellish blessings bestowed upon them, and that upon small and trifling occasions; nay such is their senselessness in this sin that they are ready to curse the senstesse creatures, and that oftentimes when there is no fault in them, which are only their bare instruments, but in themselves who for want of heed, wit, or providence, could use them no better: but let such cursers know, that the curses which they have still in their mouths, shall fall upon their own heads; and that they are but like stones or balls cast against a hard wall, which hurt it not but rebound upon the throwers. Let them remember the saying of the Psalmist. Psal. 109. 17. As he loved cursing, so shall it come unto him, and as he loved not blessing so shall it be far from him. 18. As he clothed himself with cursing like a raiment, so shall it come into his bowels like water, and like oil into his bones.

And well were it, if he that curseth did bear the punishment of his own sin himself alone; but it is otherwise: for where cursing aboundeth, it causeth the Lord to proclaim a controversy with the whole land, and to inflict upon it his heavy judgments. The which as it should forcibly restrain men from this horrible sin, because thereby they make not only themselves, but also their dear country liable to grievous punishments; so also it should move Christian magistrates to be careful in the suppressing of this vice, seeing where it aboundeth, there the whole country lieth open to God's fearful plagues.

The third sin whereof the Israelites are accused, is Lying, in which respect if we take a view of our land, we shall find that neither they, nor the Cretans themselves exceeded our people in this vice. For look amongst all sorts and conditions of men, and it will plainly appear, that all sorts of lies abound: vain lies, which have no other end but to keep their tongues in ure: merry lies, for to that pass are men come, that they will lie for recreation, & sport themselves in their wickedness: officious lies for gain and advantage, though it be joined with the loss of their souls: yea, and pernicious lies, tending to the hurt, reproach and slander of their neighbors. If we take a view of state policy, we shall find that their mixta prudentia, which is so much admired and highly esteemed, is nothing else but a mixture of worldly wisdom with aduantageable lying and deep dissimulation. Look amongst our Lawyers, who take upon them to maintain truth and justice: and you shall see a common practice of lying in their false pleas and allegations, joined with an impudent facing out, and discountenancing of Truth, tending to the overthrow of justice, innocence and the advancement of wrong and oppression: the which sin is more dangerous to the state, because these liars are licensed and countenanced in their sin, and suffered to say what they will or can for their Client, though it be never so false, without check or controulement. Examine the state of the City, and you shall find, that among buyers and sellers there is scarce any bargain made without the help of many Lyes; the which they find so beneficial for the increase of their wealth, that they would not sell their gains which they get by Lying, for that which they get by their honest labors: yea, so highly is this sin in favor with them, that they read a Lecture of lying to their servants, which who so best learneth, he is esteemed the finest chapman, and fittest to be employed in his masters most weighty businesses. On the contrary side, he that is not expert in this Lying skill, either being naturally inclined to honest dealing, or else because he maketh conscience of his ways, such an one though never so faithful and painful in his calling, is in no favor with his master, but esteemed a heavy headed and dull witted fellow, altogether unfit for any employment. Yea so little account or conscience is made of this sin, that upon every tryfling occasion it is thought fit to be used: for let a mangoe to another but to speak with him, at his house, and he shall find all servants generally instructed to return a Lye, that they know not whether their master be within, but they will go see; and if the master liketh not the party or his business, then at the return of the messenger the Lye is doubled. Do these men think we believe the Scriptures, that a Lye is abhominable in God's sight, that he abhorreth it, that the Lyar shall be excluded out of God's kingdom, and cast into the Lake which burneth with fire and brimstone? without doubt either they are so invred to Lying, that they measuring God by themselves, do not believe his truth, or else they never meditate or think upon it; for there is none so gamesome that would leap into hell fire for sport; there is none so covetous that would wittingly and willingly sell his soul for every small trifle, which is of more value then the whole world; there is scarce any so given over to desperate wickedness, that would have his servant by a Lye to hazard his salvation, which danger might be prevented by undergoing little or no inconvenience.

The fourth sin laid to the Israelites charge is Killing; the which we must needs acknowledge doth exceedingly abound in this land, in all the kinds & degrees thereof: for first, if we examine our state concerning murder in the highest nature, we must needs acknowledge that our country is exceedingly defiled with blood: for how many outrageous and more then barbarous Murthers have been committed in every corner of this Land, within the compass of a few years? how many openly have been slaughtered by desperate Ruffians in frayes and quarrels? how many murdered by Thieves and Robbers? how many traitorously poisoned, and privily made away by treacherous enemies? the which bloody sins being committed by some private men, would not lie so heavy upon the whole state if they had ben severely punished by the Magistrates, and blood had been punished with blood. But alas, it hath ben far otherwise; for diverse horrible murders have had their pardons by the mediation of their great friends, contrary to the express commandment of almighty God. Gen. 6. 9. Exo. 21. 12. Num. 35. 30. 31. Whereby it is come to pass, that the whole land is defiled with blood, for as it is, Vers. 33. Blood defileth the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.

But if we speak of the other inferior kinds of Murder, we shall find, that not only some few persons, but even the whole body of the people is guilty of this sin; for to speak first of the murder of the heart, how doth it abound amongst us in the several kinds thereof? for how common is unjust anger without a cause? inveterate malice, whereby one beareth to another such hatred, that they will not so much as speak to them for long time together; yea and rather then they will forgive injuries, deprive themselves of the Sacrament, the seal of their salvation? spiteful envy, whereby one is vexed at the prosperity of another, & no less grieved at the sight of their neighbors good, then in the sense of their own evil. So how doth desire of taking private revenge bear sway in men's harts, insomuch that men think it a disparagement to their courage, and a great disgrace to them, if they put up an injury? how do men disdain and despise one another, if they come near them in place, apparel or account, whom they esteem their inferiors? what rejoicing is there in other men's harms, especially if they envy their state or bear them any secret grudge? when was there in any age the like cruelty in the harts of men, whereby they are not only restrained from doing good one to another in their greatest extremities, but moved also to hurt and oppress one another when they have opportunity? when were men so eagerly disposed to entertain discord and contention, when but the least show of an occasion is offered? by all which it appeareth; how the murder of the heart aboundeth.

The like may be said of the murder of the Tongue; for railing, chiding and reviling is to be heard in every corner, for every trifle one miscalling another by reproachful names; and out of the malice of their hearts, men are ready to utter for every light cause, such poisoned words, as tend to their disgrace and ruin? how ready are the most to deride and scoff one another with bitter frumps, thinking that they have much commended their wits, when they have taunted one another with biting jests? what back-biting, and slandering aboundeth in every house, where the continual subject of men's talk, both at their table, and in their ordinary communication, is the faults and imperfections of their neighbors, yea, sometimes of their most familiar friends? by all which it is manifest that the most men are guilty of the murder of the tongue.

Neither are the greatest part amongst us to be excused of the murder of the Hands: for although for fear of the Law, the most be restrained from actual murder, yet how many have offered violence against the person of their neighbor, by quarrelling and fighting, hurting and wounding of their bodies, thinking this to be a small or no sin at all, if they do not take away their lives?

So that if the Lord should contend with us, and arraign us before his judgment seat; we must generally plead guilty, and put our selves wholly upon the doom of God's infinite mercy.

The fifth sin whereof the Israelites are indicted and condemned, is Stealing, of which the whole people of this land is guilty many ways. For first, if we speak of the highest degree of this sin, the natural disposition of this people is so inclinable hereunto, that it doth not undeservedly bear the brand and reproach of this vice amongst other nations. And in truth amongst our selves we have great experience hereof: for howsoever theft is punished severely in this land by death it self, yet the most of our able poor, if they be of a base mind give themselves to begging, and those who are of more spirit and courage, choose rather to rob and steal then to live by their honest labors.

But howsoever many may plead not guilty in respect of this highest degree of theft, by reason of their sufficiency of maintenance, or fear of punishment; yet the other kinds of Theft, which are not punished by human laws, abound amongst us: as first, the Theft of the Heart, discontentedness with men's own estates; and covetousness, whereby they desire by unlawful means to get unto themselves the wealth of other men, doth as much abound in this nation, as amongst any people of the world. And hereby the seed of God's word and all spiritual graces are exceedingly choked, all holy duetyes of piety and Christianity neglected, the relief of the poor and all works of mercy omitted, and the contrary vices unmeasurably increased.

Come from the theft of the heart, to the theft which is in fact, both through violence and deceit, and we shall find our selves entered into an Ocean without either bottom or end: for where amongst any civil people was ever seen the like tyrannical oppression, whereby the rich and mighty eat up the weak and needy as the greater fishes devour the less? when was there ever heard of the like exactions, impositions, inhaunsement of rents to such unreasonable rates, that poor men cannot with the sweat of their brows earn their bread? such delaying, if not perverting of justice for friendship and respect of persons? In what age of the world was there such corruption in courts and Offices, such inhaunsing of fees, such extortion and intolerable pilling, proling and bribing? When did ever the Lawyers so flourish by the common spoil, by deceit and impostures, protractions of suites, defending injury and fashood, betraying the cause of the innocent, like thieves contending one with another in counterfeit strife, who shall have the true man's purse.

Neither is the state of the ministry to be acquitted of this crime of Theft; for how many is there in this land, which live upon the common spoil of the Parish, performing no duty for it? how many unprofitable Drones, who eat the honey and never labor? some because they cannot by reason of their insufficiency & ignorance, which are those dumb dogs, of which the Prophet speaketh, which not being able to bark, betray the flock into the jaws of the ravenous Wolf: some through idleness, because they will not take pains, prizing their own sweat at a higher rate, then the precious souls of all those which are committed to their charge: some through covetousness, adding living unto living, and so become negligent Non-residents, who feed themselves but starve the people, &c.

And as the ministers offend by defrauding their flocks of that spiritual food which should nourish them to everlasting life; so also do the people generally in the land, and especially in this City, defraud their Ministers of that sufficient maintenance, which both by the Laws of God and of the land are due unto them: some by might & force, some by deceitful conveyances, crafty collusions, and other unjust and fradulent courses; which although men in their carnal security can slightly pass it over, yet let them be assured that if ever they come unto any sense of sin, it will lie heavy upon their consciences, that they have thus defrauded their ministers, and in them God himself. Mal. 3. 8.

And these with many other kinds of theft are committed usually in this land in ordinary dealing out of contract, besides which, there are innumerable kinds of theft committed in contracts; as that legal theft of Usury, under color of lending, which now (especially in this city) is grown into such a common trade, that if there were a Corporation made of those who chiefly live by this profession, it would exceed in number the greatest Company in the City. The like theft is usually committed in buying and selling; for what innumerable deceits are used in our times by men of this profession? what false lights? what unequal measures, and deceitful weights? what corrupt and bad wares? what deceit in over-prizing them above their double value? what facing, lying, swearing, forswearing and over-reaching? in which respects these professions, may well keep their old names of Crafts and Mysteryes, seeing almost every shop is now become a School of deceit and falsehood, in which there are so many hidden subtleties, so many unknown secrecies, and subtle turnings and windings, that in their dealings there is not only fraud, but even a Mystery of deceit.

And thus have I briefly pointed at some kinds of theft commonly practiced in this land; the which if I should relate in all the particulars thereof, the very names of the diverse sorts of this sin, would be suffficient to fill a volume. But this which hath been said is enough to prove that by this sin of Theft we have justly deserved, that the Lord should contend with us, and inflict upon us his fearful judgments and most grievous punishments.

The last sin laid to the Israelites charge is Adultery, with which filthiness this land was never so much defiled as in these times, so that, if we could plead not guilty in respect of the former crimes, yet this sin of uncleanness were sufficient in it self alone, to cause this land in God's just wrath, to vomit out her inhabitants, who have thus wickedly defiled it. For to say nothing of the inward uncleanness of the heart, of which the Lord alone and men's consciences are the witnesses and judges; How many are there whose whoredoms are written in their for-heads, and who carry their adultery, between their breasts? How many are there who commit the adultery of the tongue, whilst they take their chief delight in ribauld and obsceane speeches, rotten and filthy communication? How many is there who commit the adultery of the ear, whilst with pleasing delight they attentively listen to baudie jests, and are never merrier then when they are in the company of filthy ribaulds? how many commit the adultery of the eyes, whilst they are so far from making with Job a covenant with their eyes, that they will not lasciuiously look upon a woman, that they purposely open them that they may take full view of obsceane objects, and frequent those places where they may most glut their adulterous eyes with wanton spectacles? How many openly profess their inward uncleanness of heart, by their immodest attire, wanton & esseminate apparel, and by laying open to the common view their naked breasts, as though it were a bill affixed to the door post, to signify to the passers by, that within that place dwelleth an unclean heart, & that whosoever will may there buy honesty & chastity at an easy rate? Yea how many are there in this land, who give themselves over to all manner of uncleanness and adultery in the highest degree, spending both their strength and whole estates upon filthy harlots, even till they rot with loathsome diseases, and have brought themselves to utter beggary? The which adulterous filthiness the more reigneth, because the Magistrates do (if not altogether wink at it) yet so slightly punish it, as though they jumped with the Papists in judgment, that it is but a venial sin, which may be well tolerated; or as though the multitude of offenders did privilege the sin, and take away all hope of reformation, the guilty which should be punished, exceeding the number of the innocent who should see them punished.

And thus have I shown, that the people & inhabitants of this land, are in most heinous manner guilty of all these sins, whereof the Israelites are here convicted and condemned; the which we have also fearfully aggravated by the same & many other circumstances, for they are not seldom committed & in few places, but they are come to a common custom & usual fashion, in every corner of the Realm, and especially in this City; there is no modesty or moderation in committing of them, but men break out, and like unruly beasts will be contained by no fence; for neither God's infinite goodness, his marvelous mercy, nor his innumerable benefits, so bounteously bestowed upon this country will restrain them from committing of these sins; no nor yet the curse of his law, the fearful denunciation of his heavy judgments, so often sounding in our ears, his fatherly admonitions and gentle chastizements, where-with we have diverse times ben exercised. Yea so barbarously bold are men grown in their sins, that the more diligently the Lord useth all good means to stop them in their wicked courses, the more their unruly lusts swell, & violently break down the banks of modesty, piety, justice, and the fear of God; and so with an irresistible sloud of wickedness overflow the whole country; the more carefully the Lord applieth unto them such sovereign salves as might cure the wounds of sin, the more desperate they are in plucking them off again, that they may rot in their corruptions; the more means is used to stay the infection of this contagious plague, the more it spreadeth it self over the whole country. And as these sins abound in innumerable numbers, so they are heinous and bloody in respect of their quality, being committed in the highest degree of their several kinds: so that God's Ministers in our times, may justly complain of the inhabitants of our land, that those sins of swearing, lying, killing, &c. are usually committed amongst them, that like beasts, they violently break out, and blood toucheth blood.

Whereof it necessarily followeth, that seeing we abound in these sins, and will not be reclaimed from them; seeing the Lord hath often allured us by his innumerable benefits, by his sweet promises, by his fatherly admonitions; and often terrified us by his severe threatenings, & fearful judgments of famine and dearth, sickness and pestilence, and yet there is no amendment and reformation; that we can expect no other but that the Lord will bring this land to utter destruction and desolation; unless we labor to prevent these heavy punishments by turning unto him by speedy and unfeigned repentance. For the Lord taketh that course with us, which we take with our children and servants, first he containeth us in his fear and obedience, by his gracious benefits; then if we notwithstanding live in sin he admonisheth and threateneth us, and if this will not reclaim us, then he correcteth and punisheth us; but if these often inflicted are not available, but that with full resolution we will desperately runue on in our wicked courses, then he will reject and cast us off, thrust us out of his family, withdraw from us all signs of his favor, and give us over to be utterly destroyed with those plagues which duly attend upon such desperate sins.

AND so much concerning the first bill of inditement, whereby the people of Israel are accused & convicted; now followeth the sentence of condemnation, whereby they are adjudged to suffer deserved punishments. Verse. 3. Therefore shall the land mourn, and everyone that dwelleth [Verse 3] therein shall be cut off, with the beasts of the field, and with the fowls of the heaven, and also the fishes of the sea shall be taken away. Where the Lord more plainly expresseth after what manner he would contend with the people, to wit, not by his word alone, but by his judgments also.

The punishment it self here threatened, is the utter destruction and desolation of the land, by war and the usual companion thereof dearth and famine; the which is most lively and emphatically expressed in diverse metaphorical and hyperbolical speeches, the which I will expound as they lie in order.

And first here is expressed the cause of their punishment, then the punishment it self; the cause of their punishment, in this word, Therefore, that is, because all manner of sin both of omission and commission doth abound in the land, and the people is desperately resolved to rush into all manner of wickedness, notwithstanding all those means which I have used to reclaim them, and even are now grown to a custom and habit of sinning; therefore I will forbear them no longer, seeing they give no hope of their reformation, but will presently execute my fearful judgments amongst them, till they be utterly destroyed.

The punishment it self is first expressed, and then amplified, it is expressed in two borrowed speeches; the first in these words, the land shall mourn: As though he should say, because the people will not mourn for their sins, even the land it self shall mourn, and as it were sigh & groan under the heavy burden of my punishments. So that hereby he implieth their stubborn rebellion, impenitence, and hardness of heart, in that the brute and senseless earth would be sooner affected and touched with the feeling of God's judgments, then the more senseless inhabitants; and also the greatness of the punishment, which should be so sharp that it would give sense to the senseless creatures.

The judgment it self is destruction and desolation, by war & famine, whereby the inhabitants of the land should be destroyed and swept away, and all the goodly ornaments of the earth, as the pleasant Orchards & gardens, the fruitful fields and vinyards, should be utterly wasted and spoiled: so that now the good mother earth should like Rachel spend her time in mourning for her children, because they were not, and like a desolate captive spoiled of all her riches and percious ornaments lament her passed loss and present misery. The meaning therefore of these words is this, that the earth shall become barraine and fruitless, and and shall be stripped and spoiled of all her inhabitants, and so become a vast and disolate wilderness, neither inhabited by men, nor adorned with her beautiful fruits, as it were with her prinely coat of diverse coullours: for as the earth which is inhabited by a flowrishing people, and decked and adorned with her plenteous fruits, is said to rejoice laugh and sing, Psal. 96 12. Let the field be joyful and all that is in it, let the trees of the wood then rejoice. Unto which the Prophet Isaiah alludeth Chap. 35. 1. 2. The wast ground shall be glad and flourish as a Rose. It shall flourish abundantly and shall greatly rejoice. So it is said to mourn and weep when it is dis-peopled, and laid wast & desolate, like a wilderness. So Isaiah 33. 9. The earth mourneth and fainteth, Libanon is ashamed and hewn down, Sharon is like a wilderness &c. Ier. 4. 27. 28. The whole land shall be desolate, therefore shall the earth mourn. Joel. 1. 10. The field is wasted, the land mourneth for the corn is destroyed &c.

And thus the land mourned: first when as it was wasted by Tilgath-Pilneeser King of Assyria, who led away two Tribes and a half captive as appeareth, 1. Chron. 5. 26. but much more when as it was utterly ouerthowne and destroyed by Shalmaneser, of which we may read, 2. Kings. 17

Secondly it is said, that everyone that dwelleth in the land shall be cut off, the word is shall languish, or faint through weakness; whereby he signifieth that howsoever the people would not mourn for sin, yet the Lord would make them mourn under his punishments, and that so greatly, that they should even languish and faint in their sorrow and heaviness, having no appearance of any comfort.

Now these judgments are further aggravated and amplified, whereas it is said that the unreasonable creatures, the inhabitants both of the air, earth, and water shall be partakers of the people's misery, and be overwhelmed in their ruin: and this showeth the greatness of their destruction. For as when the Lord would magnify his blessing upon mankind, he saith, that he would keep his Covenant not only with Noah and his sons, but with all living creatures, Foules, Cattle and Beasts, because these creatures were given unto man for his profit and honest delight: so contrariwise when he would amplify his ireful judgments, he saith, that he would not only destroy the people, but also spoil them of all benefits whereby they might receive any profit and comfort. And as to amplify the greatness of their punishment, and the grievousness of their sin, he commanded the Israelites to destroy not only the people of Jericho, but also their houses, beasts and cattle, silver, gold, and all that belonged to them; so here he threateneth that for the same causes he would take the same course with the Israelites themselves: that is, to show his detestation of their horrible Treasons and Rebellions, he would not only destroy them, but also their Land, and all that belonged unto them.

Yea, he saith his punishments should extend to the fishes of the sea, and this doth exceedingly amplify the greatness of his wrath; for even in the general Deluge the fishes were exempted from punishment, as if they had been a nation of another world, who having no society with mankind were not infected with the contagion of his sin: but now he shown that his wrath was more inflamed, in that he threateneth to make the fishes partakers of man's misery and punishments: not that indeed the Lord was purposed to catch the silly fish in the nets of his judgments, but only used these Rhetorical and Hyperbolicall amplyfications, that hereby he might more feelingly affect the secure and hard hearted israelites, both with the sense of their heinous sins, and grievous punishments.

And this is the meaning of the words. The Doctrines [The doctrines] which arise out of them are diverse. First, whereas he saith, Therefore, that is, because of their grievous sins the Land shall mourn and become desolate: hence we observe, that the chief cause which maketh a land sit mourning like a desolate widow, or a distressed mother, robbed of her children, and spoiled of all her comforts, is the sin of the inhabitants. Psa. 107. 34. This brought an universal deluge over the whole world: this brought down fire and brimstone upon Sodom and Gomorrah: this caused the land of Canaan to spew out her inhabitants. Leu. 18. 25. The like judgment whereof the Lord threatened to inflict upon the Children of Israel, if they imitated them in their sins. Verse 28. Deut. 28. 21. 22. 63. The which threatenings were accordingly accomplished in their captivity, and final desolation.

The use of this doctrine is, that thereby we be made careful to avoid sin, seeing it bringeth the judgments of God not only upon our own heads, but also upon our country.

Secondly, it teacheth us, to what cause we are chiefly to impute all manner of punishments, as war, dearth, the pestilence, namely to our sins, as the chief and principal cause, whatsoever be the inferior causes, means or instruments.

Thirdly it confuteth their practice, who endeavor to uphold the flowrishing state of their Country, by Machiuilian policies, falsehood, treachery, wrongs and injuries, offered to their neighbors; by tolerating the sins which should be severely punished, for fear of bringing danger to the State, by exasperating a multitude or great faction, or by any other wicked and unlawful means whatsoever: for how approueable so ever these courses may seem in human policy, yet the truth is, they are so far from preserving a land, that they make it liable to God's judgments, and bring down upon it his heavy punishments. Exo. 1. 10 Num. 24. 14. and 25. 2. and 31. 16. 17. 2 Sam. 16. 21. 1 King. 12. 26. 27. 28.

The second observation may be this, if a people having heinously sinned, doth not seriously repent and mourn under the burden of their transgressions, they shall faint and languish under the burden of God's heavy Judgments; for as it is the only means to preserve us free from punishment, not to fall into sin, so it is the only way of removing punishments inflicted for sin, to take away the cause thereof by unfeigned repentance, 2 Chron. 7. 14. Ezech. 18. 21. and 33. 14. 16.

The use hereof serveth to teach us what course is best to be taken for the removing those judgments, which lie heavy upon our land, or at least have displayed their colors, being ready to march against us; namely the Pestilence, Invndations, Dearth and Famine. Surely we must not chiefly trust in human policies, and preventions, or in the help of our bordering friends, for all this will be to little purpose, if we do not in the first place seek reconciliation with God, by forsaking our sins, and turning unto him by unfeigned repentance.

The second use serveth, for the comfort of those that mourn in Zion, and daily bewail both their own sins, and the sins of their people: for such are to know, that the Lord will give them a special privilege and protection, whereby they shall be protected from the common calamities which he inflicteth upon their nation; or if as members of this great body pollitick, by reason of their communion, they necessarily partake in their miseries and afflictions, yet the Lord will so sanctify these crosses unto them, and will give unto them such a measure of strength, faith, patience, and comfort: that when unrepentant sinners, who never sighed nor groaned under the burden of sin, do now groan and languish under the weight of punishment; they contrariwise, who upon their unfeigned repentance are assured of the forgiveness of their sins, shall not only be patient, but also rejoice in their tribulations, and their afflictions shall be unto them, as a Serpent without a sting.

Lastly, this serveth to refute the practice of those, who when they are justly punished for their sins, instead of removing the cause by repentance, do add sin unto sin, by using wicked & unlawful means for the removing of their punishments; as for example going unto Witches, Wizards and Sorcerers, using falsehood and deceit, injury and oppression, that so they may remove the burden which God hath laid upon them, unto the shoulder of their neighbor: But such are to know, that this is not the way to give them ease, or to release them of their afflictions, nay rather they are to expect, that as they add sin unto sin, so God will add punishment unto punishment; until they which refuse to mourn for their sins, faint and sink under his heavy judgments.

The third thing to be observed is the senseless hardness of man's heart, and the secure impenitence of our corrupt nature; whereby it cometh to pass, that neither God's mercies nor judgments, will any whit affect us, if the Lord give us over to our own obdurate stubbornness; for even when the senseless and brutish creatures, are in their kind affected, both with God's mercies and judgments, only man remaineth without sense and feeling. The heavens veil their face & shed forth their tears; the earth groaneth & shaketh; the waters roar & swell; the beasts, fowls & fishes mourn and hang down their heads, showing their inward grief, by that diverse language which God hath given them, when as the Lord is angry and layeth his heavy hand upon them; only man the chief rebel of the world smileth when God frowneth, and though he be somewhat touched with sense of pain, yet he sorroweth only because he is punished, and not because by his sins he hath deserved punishment. And hence it is that the Lord sometimes turneth his speech from man, because he hath no ears to hear, nor heart to understand, nor sense to feel and apprehend his mercies or judgments, unto the senseless and brutish creatures; to note unto us that the senseless creatures are more sensible then a senseless man. So Isaiah 1. 2. 3. Ier. 22. 29.

So it is said in this place, that the land it self mourned, and that the beasts, birds and fishes bore their part in this sorrowful song; but the Inhabitants of the Land are said only to have languished under the burden of their miseries, and nothing is said of any sorrow or mourning under the heavy burden of their sin. The like example we have in Cain. Gen. 4. 13. In Pharaoh. Exod. 8. 8. 15. In Saul, Jeroboam. 1 King. 13. 6. 33. And in the people of the Jews. Mat. 11. 16. 17. and 23. 37. But I shall not need to look far for examples to illustrate this point, seeing our own experience doth too manifestly prove it: for howsoever like Bul-rushes we have hanged down our heads, whilst the storm of God's judgments, did make us bend and stoop, yet we are presently ready to walk under the burden of our sins, with stiff and stretched out necks, when we see that the storm of God's fury is a little ouerblowne.

The use of this doctrine serveth: first, to teach us that seeing naturally we are hard hearted, and so senselessly secure in our sins, that we earnestly labor for a broken heart and contrite spirit; and continually beg at the hands of God, that he will take away our stony hearts, and give us hearts of flesh, which will grieve and mourn when he showeth any signs of his displeasure, and even like the heart of Josiah melt at the hearing of the threatenings of his Law; grounding these our prayers upon his own gracious promises. Jer. 32. 39. Ezech. 11. 19. and 36. 26.

Secondly, it serveth for the reproof of carnal worldlings, who securely go on in their sins, foolishly imagining that they may repent when they list, and so receive their pardon from God: but such are to know that as it is a work of greatest necessity, so also of greatest difficulty, for if the Lord leave them to their own hardness of heart, as he justly may, seeing they have abused his grace to wantonness, and his mercy and long suffering to impenitence; well may they languish under punishment, yet they shall be further off from true repentance and unfeigned mourning for their sins, then the senseless earth or brutish Creatures.

Thirdly, we are to observe, that the sin of man is not only hurtful and pernicious to himself, but even to the whole earth, and all the Creatures therein contained. In the Creation the Lord blessed the earth and her Inhabitants, but sin turned this blessing into a curse. Gen. 3. 17. God's blessing made it fruitful, but man's sin made it barren, and instead of Corn, Wine and Oil, caused it to bring forth Thorns and Thistles, if it be not, as it were watered with man's sweat. Verse. 18. 19. It brought a general Deluge, wherein not only man, but all the Creatures perished. It turned Sodom and Gomorrah, which was like the garden of Eden, into a salt Marsh, and desolate wilderness. It brought all those plagues of Egypt not only upon man, but upon the beasts likewise. In a word, it is the cause of all the miseries which all the Creatures suffer, under which they groan and travail in pain together with us, as the Apostle speaketh. Rom. 8. 22. from which with fervent desire they wait to be delivered, when man is freed from his sin, as appeareth. Verse. 19. 20. 21.

Neither is this unjust with God; that the creatures should be punished for the sin of man: seeing as man was not made for himself but for God; so they were not made for themselves but for the use of man: and therefore as they were to joy in his rejoicing; so to bear their part of grief in his mourning and misery: like the servants of Noble men, who are quelled in their Lord's ruins, and though they are not guilty of their treasons committed against their sovereign prince, yet they are overthrown in their estates & partakers in their punishments.

The use of this doctrine is: first, to admonish us, that when we see the miseries of any of the poor Creatures, as the barrenness of the earth, the toil, sickness and manifold infirmities of the beasts, &c. we be thereby put in remembrance of our sins, and be moved to bewail them, as being the cause not only of our own, but also of all the creatures misery.

Secondly, it serveth to reprove those, who abuse the poor creatures with tyrannical cruelty, and are so far from pitying them, in those miseries which our sins have inflicted upon them, that they make seven-fold greater the heavy burden of their evils, through their barbarous usage of them; like hard-hearted and merciless Lord's, who seeing their servant adjudged to death for their treasons, instead of pitying his punishment play themselves the executioner, in causing him to die by exquisite torments, &c.

The last thing to be observed is, that when the Lord exerciseth his judgments upon the creatures, when the Earth is smitten with barrenness, spoiled of her fruits, and stripped of her goodly ornaments; when the waters above either drop not at all or in such abundance that instead of watering her, they drown and over flow her, and when the beasts and cattle perish either by murraigne or famishment, we are not lightly to pass these things over; but to esteem them as signs of God's displeasure conceived for our sins, and as so many summons whereby the Lord warneth us to seek reconciliation by true repentance, lest we be overtaken by his more fearful judgments. Levite. 26. 14. 15. &c. Deut. 28. 15. 16. &c.

The use hereof serveth for the reproof of those who are nothing affected with gods judgments upon the creatures, no further then themselves have a sensible feeling of their evils, so that if in the time of dearth and famine they feel no want they are never thereby put in mind either of God's anger or of their own sins, nor touched with those miseries under which the brute creatures mourn, nor with any compassion or fellow-feeling of their neighbors wants.

ANd so much concerning the first bill of Inditement; whereby the Israelites are arraigned and convicted: the second is contained Verse 4. And the sentence of condemnation [Verse 4] is affixed, Verse 5. The Inditement it self is comprised in these words. Yet let none rebuke nor reprove another for thy people are as they that rebuke the Priest. In which words he aggravateth their former sins, by showing that such was their desperate resolution of continuing in them, that they would hear of no admonition, or if they were admonished, would unjustly rebuke those of whom they were justly rebuked.

The sin whereof they are accused, is their impatiency of rebuke, for howsoever they abounded in all manner of sin yet they could not endure, that either God's Prophets or other his faithful servants should admonish or reprove them for their wickedness. And this was a manifest sign, that they were desperately resolved to continue in their sins, and were now past all hope of recovery in this sickness of their souls, seeing they would not hear the Physician, nor regard his counsel, nor follow his directions, nor use any means for their recovery; but cast the potions against the walls and pull of the plasters applied for their curing, and throw them in the Physicians face. The like example we have Isaiah. 30. 9. 10. 11. Where the Prophet complaineth that the Israelites were a rebellious people, lying children, who would not hear the word of the Lord, which say unto the seers see not, and to the Prophets prophecy not unto us right things, but speak flattering things unto us, Prophecy errors &c. So Amos. 2. 12. & 7. 12. 13. 14, &. Mich. 2. 6. Ier. 44. 15. 16.

Yea but it is not said here, that the people forbid the Prophet to admonish and rebuke them, but the Lord himself. I answer, the Lord in his word is so far from forbidding these duties of admonition and reprehension, that he necessarily requires them, unless it be when as the sinner is so desperately resolved to continue in his wickedness that he hateth admonition, and is ready to revenge it (as though it were an injury) upon him who doth admonish him. Of such the Lord speaketh Ezech. 3. 26. I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them as a man that rebuketh, for they are a rebellious house. And our Savior Christ Mat. 7. 6. Give ye not that which is holy to dogs, &c. And such were this people of whom the Lord saith; Yet let none rebuke nor reprove another. As though he should have said; although their sins are so many and heinous, that they deserve continual reproof and reprehension, yet let no man rebuke them, seeing it is to no purpose, they being so desperately given over to all wickedness, that they are become altogether impatient of any reproof.

And this is plainly expressed in the words following. For thy people are as they that rebuke the Priest. that is, they are such as indeed do rebuke the Priest, for so this word As, is sometimes taken absolutely. Hos. 5. 10. The princes of Judah are as they that remove the Land-mark. John. 1. 14. And we saw the glory thereof, as the glory of the only begotten son. Where he aggravateth their sin, showing that they were not only impatient of reproof, but which was more, they contended with their teachers, and rebuked those by whom they were rebuked. So that they were not only impatient to hear any reprehension, but also were grown so insolent and impudent in their sins, that they durst defend them against their reprouers, and were ready to challenge them, that they more offended in censuring their faults, then themselves in committing them.

And this is signified by this phrase of rebuking the priest, where by Priest we are to understand all whosoever have a lawful calling from god, to deliver his word, whether, Priest, Prophet or other Ministers; but he maketh mention of the Priest, because ordinarily to him was committed the office of teaching, exhorting, and comforting God's people, as also of rebuking, accusing, and condemning the obstinate and rebellious.

Now this did exceedingly aggravate their sins, in that they durst thus insolently & presumptuously oppose themselves against God's Priests, returning reproof for reproof, and inverting and perverting God's own order and ordinance, who appointed the Priests in the Ministry of the Word, to rebuke their sins, and that freely without check and controulement for their just reprehensions. The which insolency and presumption was to be punished by the law of God, even with death it self, as appeareth. Deut. 17. 11. 12. And this the Lord himself inflicted upon Corah & his associates. Numb. 16. The reason is, because this contempt is not offered only against the Minister, but against God himself, and his ordinance, as our Savior hath taught us. Mat. 10. 14. 15. Luke. 10. 16.

Examples of this sin we have not only in this place, but also in many others, where the people have not only contended with their teachers, but even persecuted them, for their reprehensions. So Jer. 18. 18. Come let us imagine some devise against Jeremiah, &c. Let us smite him with the tongue, and let us not give heed to any of his words. Amos. 7. 10. 11. 12. 13.

And this is the meaning of the words. The doctrines [The doctrines.] which arise out of them are these: first, we may observe that it is a sign of God's heavy displeasure and approaching vengeance, and that his purpose is to give over such unto a reprobate sense, to run on in their sins without hope of amendment to eternal perdition, when as he stoppeth the mouths of his faithful servants, and will not suffer them to reprove and reprehend them for their sins; so here when he was determined to punish the Israelites with Captivity, he restraineth his Prophets, from rebuking and reprehending them, though they abounded in all sin. And Ezech. 3. 26. because the people were desperately given over to work wickedness, he stoppeth the Prophets mouth and forbiddeth him to rebuke them. When the Scribes and Pharisees shown their malicious spite against Christ and his truth, our Savior would not instruct them but in Parables, and restraineth his Disciples from reproving them for their malicious forwardness. Mat. 15. 14. Let them alone, they be the blind leaders of the blind, &c. The reason hereof is, first because he would not have his servants loose their labor in admonishing and reproving those who are so resolute in their wickedness, that there is no hope of amendment. And secondly; because he is purposed to let them perish in their sins, and therefore restraineth them of the means, whereby they might escape his judgments, or else so giveth them over to the hardness of their hearts, that they do not profit by them, as we may see in the example of Pharaoh and Eli's sons. 1 Sam. 2. 25. And Amaziah. 2 Chron. 25. 16.

The use hereof serveth first to persuade all that are themselves religious, that they be ready to reprove and admonish all their brethren of their sins, if they see any hope of reformation; for hereby they shall perform a work most charitable in stopping them in their course of sin, whereby they incur God's wrath, and run headlong to their own perdition, and this duty is enjoined. Leu. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke him and not suffer him to sin. I am. 5. 19. 20. Which who so performs shall be blessed. Pro. 14. 25. Unto him that rebuketh the sinner, shall be pleasure, and upon them shall come the blessing of goodness.

Secondly, it teacheth all with patience to hear the word of admonion and reprehension, when they offend; and not only patiently, but also thankfully; seeing it is a means to restrain from us God's wrath & heavy judgments. It is a potion, which howsoever it is bitter, yet it helpeth to purge away the gross humors of sin, and preserveth from eternal death: It is a corrasiue indeed, but yet profitable, because it draweth out the core of our corruptions: It may be displeasant at first, when we are awaked out of the sweet sleep of carnal security, but we shall have little cause to be offended with him that hath roused us up seeing this sleep endeth in death.

Thirdly, it showeth the extreme folly of those who rage against God's Ministers, when they reprove and reprehend them for their sins, thinking themselves never worse, then when they are under the censure of the word, and never better at ease, then when they may sleep securely in their sins without reproof. Such are sick of the spiritual Lethargy, they delight in this easy sleep that bringeth death, and cannot endure to be roused up, though it be the only means to preserve life and recover health. And howsoever they seem so wise in their own conceits that they need no admonition, yet let them know that wisdom it self calleth them fools Pro. 12. 1. Though they hold their own course to be best, yet they are wanderers out of the way of life. Prov. 10. 17. Though they think them selves secure and safe, yet they are branded to destruction. Pro. 29. 1. As appeareth in the example of Hophni and Phinehas. 1 Sam. 2. 25. Who are said not to have harkened to their fathers admonition because God would slay them.

The second thing to be observed is, that it is a matter of extreme danger to stop our ears against the admonitions and reprehensions of God's ministers, seeing for the manifold contempt of his word the Lord will take it from us, & suffer us to run on in our sins without stop into eternal perdition. When God's servants had often reproved the wicked Israelites for their sins, and they would not be reclaimed, at last he forbids them to rebuke them anymore. After Ezekiel had often inveighed against the sins of his times, and was no otherwise respected but as a musition to make them sport, at last God causeth his tongue to cleave to the roof of his mouth. Ezech. 3. 26. When the Prophets had many times set before the people, the spiritual food of their souls, and they loathed and scorned it, at last the Lord sendeth a famine. Amos. 8. 11. When the Jews will not hear Stephen reproving them, nor Paul calling them to repentance, the Gospel shall be taken from them and given to the Gentiles. Act 22. 21. When men are often reproved for their ignorance, injustice and filthiness, and will not be reformed, at last they shall hear that fearful sentence, he that is ignorant let him be ignorant still, he that is unjust let him be unjust still, he that is filthy let him be filthy still. Apoc. 22. 11.

The use hereof is, that we do with all reverence and patience hear the admonitions & reprehensions of God's Ministers, that we suffer our selves to be ruled by the scepter of the Word, and in the ministry thereof lay our harts open to be battred, bruised and wounded with this hammer and sword of the spirit, that so we may be converted from our sins, and return unto the Lord when as he calleth us. Psal. 95. 7. 8. To day if ye will hear his voice, harden not your hearts. Let us open the door to our beloved when he knocketh, least he depart from us. Can. 5. 2. 6. Let us seek the Lord whilst he may be found, and call upon him whilst he is near. Otherwise if we have often been instructed and admonished, and will not be reformed, but hate admonition; and those also that do admonish us, it will come at last to pass, that the Lord will cause his Ministers tongues to cleave to the roof of their mouths, prohibit them to reprove the sins of the people, and so give them over unto a reprobate sense, that they may without any impediment run on in their sins to their eternal perdition.

The third thing to be observed is, that howsoever we are enjoined in the Scriptures to admonish one another, yet this duty is not to be performed unto all, neither is this spiritual seed rashly to be cast in every place, but only in such grounds, where in some probability of reason, we may expect fruit. For if we know that they have often ben admonished of their sins, and are nothing bettered, but rather despise and scorn rebukes, we are to let them alone, and leave them to God's judgments? for by reproving such we purchase shame and hatred. Prov 9. 7. 8. If we see that notwithstanding they have had the means of their conversion, they continue wallowing in the filthy sink of sin, we are not to cast these precious pearls before such swine, least they tread them under their beastly feet: If we see that they are desperate Ruffians, which will snarl against our reproofs, and in the pride and malice of their hearts, be ready to fly in the face of those, who admonish them of their sins, we are not to give those holy things to such Ban-dogs, as our Savior hath taught us. Mat. 7. 6. For as Christ would not have his word profanely scorned, so he would not have his servants endangered, nor his spiritual Physicians to hazard their lives, in seeking to cure such frantic Bedlems, whose diseases are desperate; but rather leave them to be brought to the knowledge of themselves, by the three-stringed whip of God's judgments.

But yet we are not thus to take it as though only those were to be admonished and reproved, who show some inclinable disposition to amendment, and they to be let alone, who live in their outrageous sins, and give at first sight no hope of reformation: for admonition and reproof is a special means, sanctified by God for their conversion, the hammer to batter their stony hearts, and the best tamer of these Lions, Bears, Leopards and Cockatrices, as appeareth Esa. 11. 4. 6. 7. But only those are exempted who having had these means often applied, do contemn and despise them, and those who in respect of their frantic malicioiusness cannot be reproved without great danger to the party who performeth this duty.

Lastly, we may observe, that the Lord doth condemn it as a sign of desperate wickedness in the people, when as being rebuked for their sins, by God's Priests, Prophets, and Ministers, instead of laying these admonitions to heart, that they may be reformed, they expostulate with them, cast in their teeth reproaches, and challenge them of the like faults or greater, then those which they lay to their charge. And thus dealt Dathan and his associates, with Moses and Aaron. Num. 16. Ahab with Elias. 1 King. 18. 17. The Israelites with Jeremiah. Ier. 18. 18. 19. Amaziah with Amos. Amos 7. 10. And the Scribes and Pharasies with our Savior Christ. Mat. 12. 24. The which sin is so grievous in God's sight, that in the Law he did command that it should be punished with death. Deut. 17. 11. 12. And in this place, with a more fearful judgment, by taking away from the people, the means of their conversion and salvation, and suffering them securely to go on in their sins to their perdition. The reason is, because it is an utter subversion of God's ordinance, when the people being rebuked, do retort reproofs upon their teachers: as if the hand or foot should take upon them to guide the eye; the child rebuke the father; the patient direct the Physician; the Scholar check his Scholemaister; or the sheep expostulate with the shepherd: besides howsoever in respect of their persons, they are of mean condition, and full of infirmities and imperfections: yet in their office and ministry, they are gods ambassadors, whose words cannot be despised, without contempt offered against the Lord himself, as our Savior hath taught us. Luk. 10. 16.

The use hereof serveth to move all men with patience to suffer themselves to be directed by these spiritual guides; to be admonished by these spiritual fathers, without expostulations; to be cured of these spiritual Physicians without murmuring or repining, &c. least by crossing God's holy ordinance, they move the Lord to take away from them these means of their conversion and give them up to a reprobate sense.

Secondly, it serveth for the just reproof of the people of this land, and especially of this City, who are grown unto that height of pride and insolency, that they will take upon them to teach their teachers, and bring all that is spoken to the rule and censure of their shallow conceit: as also those who when they hear their sins reproved out of gods word, instead of amending their wicked ways, are ready to expostulate with their teachers, to reprove them for their rebukes, and to cast in their teeth, their faults & imperfections. As if the ungracious Scholar because he is corrected should lash his Schoolmaister with the same rod; or as if the frantic patient should pull off his plaster and cast it into the Physicians face.

ANd so much concerning the second bill of inditement: the [Verse 5] sentence of condemnation is affixed Verse 5. Therefore shalt thou fall in the day, and the Prophet shall fall with thee in the night, & I will destroy thy mother. In which words we are to consider, first the punishment denounced; secondly the cause thereof; thirdly the persons against whom it is threatened; fourthly the time when it is inflicted. The punishment is expressed in these words, thou shalt fall: the which is a metaphor borrowed from such, as being either blind or walking in the dark, are ready to fall into the ditches and pits. Whereby is signified that because they loved darkness better then light, and erring in their own wicked ways would not endure to be directed and guided by the light of God's word, but hated their guides and despised their admonitions, therefore they should fall into the pit of God's fearful judgments, and perish therein both people and Prophets.

Now these judgments into which the Prophet saith the people shall fall, are as I take it properly to be understood of those temporary punishments, into which soon after they did fall; namely, the sword, captivity and desolation; howsoever it may well be that under these as types may be understood their fall into gods spiritual judgments, death and eternal condemnation; when as the light of the Gospel appearing, and the sun of righteousness clearly shining, they would not receive the promised Messias; but as though they had been still in the dark or stark blind, they stumbled at him as at a stone of offense, and so fell into the pit of eternal perdition, according to the Prophecies. Isaiah. 8. 14. Luk. 2. 34. Which we see accomplished. Rom. 9. 32. 1. Cor. 1. 23.

Secondly, the cause why they fell into the pit of God's judgments is implied in this word Therefore, as it is fitly here translated: whereby is signified, that because they refused the light of God's word and would not hearken to his faithful Prophets, nor suffer themselves to be guided by them, but contemned their admonitions, yea and insolently rebuked their reprouers, choosing rather to hearken unto false Prophets who seduced them and flattered them in their sins; therefore running on in the ways of darkness like blind people after blind guided, they should both fall into the pit of God's judgments, the deep pit of temporary punishments, and the bottomless pit of eternal destruction.