Lectures Upon Hosea 1-4

ANd so much concerning the second bill of inditement, and the sentence thereto annexed. Now followeth the third bill and sentence, which from the 6. verse to the 11. verse are intermixed one with the other: wherein he inditeth, accuseth, and condemneth the whole body of the Church and common wealth, both priests and people; and this he doth first jointly, and after more particularly he setteth down both the sins and punishments of the Priests and people. But I will speak of them as they lie in order. Verse. 6. My people are destroyed for want of knowledge. [Verse. 6] Because thou hast refused knowledge, I will also refuse thee, that thou shalt be no Priest to me: and seeing thou hast forgotten the Law of thy God, I will also forget thy children. In which words he doth more particularly exaggerate that sin of omission, whereof he accuseth them verse 1. namely that there was no knowledge of God in the land; by showing that not only the people, but also the priests, who should instruct them, were utterly destitute of this knowledge: and withal specifieth God's real controversy, and particular punishments which he was purposed to inflict upon them. In handling whereof, we will first consider of their sin, and then of their punishment. Their sin and punishment are jointly expressed in these words: My people are destroyed for want of knowledge. Their sin was want of knowledge or ignorance of God and his true Religion: the which sin did lie heavy both upon the Priests and people: upon the Priests, not only in that they were culpable of the same ignorance, of which he speaketh afterwards, but also as they were causes of the people's ignorance, and consequently accessory to their destruction. For whereas they were bound by God's law and ordinance, to instruct the people in the knowlegde of God and his true religion, for which they had great honor and large maintenance allowed them; they seizing upon the reward and wages, utterly neglected the duty, either through their own ignorance, because they could not, or through their idleness or maliciousness, whereby they would not inform them in the knowledge of God's truth, but suffered them to run headlong to their destruction.

So likewise this sin of Ignorance did lie heavy upon the people, for howsoever the Priests utterly neglected their duty in teaching and instructing them, yet the people were not hereby excused: First, because they willingly suffered themselves to be hud-winckt by their Priests, and were contented to be nuzled in ignorance by these blind guides, choosing rather to go on securely in their sins without admonition or reproof, then to be troubled by any means in their evil courses. Secondly, because though the Priests neglected their duty, yet they had God's Prophets sent unto them, to inform them in the knowledge of gods truth, whom they despised and refused to hear as hath been shown. Thirdly, in that they had the word and Law of God written, delivered unto them, out of which through painful reading and meditation they might have attained unto some knowledge. So that their case was unlike the case of the Gentiles, who had only the light of nature, and so remained in ignorance because they wanted the means of saving knowledge: whereas they had the law and oracles of God committed unto them, the which were faithfully expounded unto them by God's Prophets, but they neglected the reading of the Law, and contemned the admonitions and instructions of the Prophets, and so were ignorant because they would be ignorant, and loved the darkness of error better then the light of God's truth. And this is Emphatically implied, whereas the Lord doth say (not the people but) my people: that is, this my people, with whom I have made my Covenant, and unto whom I have given my Law, and sent my Prophets to instruct them in my truth, even they are destroyed for want of knowledge.

The punishment inflicted both upon Priests and people is destruction: whereby we are to understand not only that temporary destruction of their body, state, and country by their enemies, but also their spiritual and everlasting destruction both of body and soul, for as it is eternal life to know God, his son, and true Religion, so it bringeth eternal death to be ignorant of them.

And thus their sin and punishment hath been jointly shown: now more particularly he expresseth both the sin and punishment of the Priests. The sins of the Priests are four; unto everyone of which he annexeth a proportionable punishment: the two first are expressed in this Verse. Because thou hast refused knowledge I will also refuse thee, &c. In which words he turneth his speech, and maketh an Apostrophe to the Priests, accusing them of a twofold sin, and denouncing against them a twofold punishment. Their first sin was that they had refused or contemned knowledge, the which as it was a great sin in the people, so most grievous in the Priests; seeing in regard of their public calling and function they were bound by the Law of God, not only to have an extraordinary measure of knowledge themselves, but also to instruct others. So Deut. 33. 8. And of Leuie he said, let thy Thummim, and thy Urim be with thy holy one, &c. And Verse. 10. They shalt teach Jacob thy Judgments and Israel thy Law, &c. So Mal. 2. 7. For the Priests lips should preserve knowledge, and they should seek the Law at his mouth, for he is the Messenger of the Lord of Hosts.

The knowledge therefore which was required in the Priests, and which in this place they refused, was such a knowledge, as was proper to their calling and function; that is, not only a speculative knowledge in the brain, but a practical knowledge, whereby they communicated that they knew to the people, not alone in the understanding, but in the lips, that is, in speech, publishing and preaching God's truth, that the people may seek it from their mouth: not an idle knowledge, whereby they know to know, and make no use of it; but an operative knowledge whereby they teach & inform God's people in his true religion.

The sin therefore which is here condemned in the priests is, that they usurped the office of the Priesthood, and challenged the honor, and seized upon the profits due unto it, but neglected their duty; for thinking it sufficient, to wear the habit, and offer the Sacrifices, and administer the other Ceremonies, they refused the chief duty which God required of them; that is, to teach the people, for they utterly neglected and despised the knowledge of God and his truth themselves, or at least such a knowledge as their calling required; for though they had some knowledge in the brain, yet they had none in the lips; though they had some in speculation, yet through idleness, or carelessness, or covetousness, or ambition, they made no use of it, for the instruction of the people, for they were destroyed for want of knowledge.

And this was their sin. The punishment which the Lord doth proportionate unto it is, that because they had refused knowledge, he would refuse them, that they should be no Priests unto him: where we are to observe, that he speaketh unto them as unto one man in the singular number for the greater Emphasis; showing that seeing they had joined together as one man in their sin, so they should be joined as one in the punishment, and not one of them escape.

The punishment it self is, that God would refuse them, and not suffer them to be his Priests. They could be content to bear the title, and have the honor, and receive the benefit of God's Priests, and serve God with a mess of ceremonies and sacrifices, because these things required small labor, and brought great profit, so they might neglect the main duty of all, namely, the informing themselves in the knowledge of God and his truth, and the teaching and instructing of the people But the Lord telleth them, that by no means he would suffer these to be severed; and therefore seeing they had refused the main and essential duty of the Priesthood, he would refuse them for being any longer his Priests; if they would not take the pains, he would restrain them of the gains; if they would not bear the burden, he would pull from them the honor and reward. So that no knowledge, no Priests to him.

Where we are further to observe a singular Emphasis in the words, for first the Verbe here used, which is translated, I will refuse thee, is in an unusual form, having 〈 in non-Latin alphabet 〉 extrordinarily added before the affix: by which increase of the word, the Lord would intend the signification: namely, that he would not after an usual manner refuse them, but with great contempt and reproach. Secondly, whereas he saith, I will refuse thee, and thou shalt be no Priest to me; he implieth, that howsoever they were allowed as Priests by men, namely, by the Prince, state & people, yet wanting knowledge he would disavow them; howsoever they suffered them to perform outward service in the Church, in the Ceremonies and Sacrifices, yet they should not execute the office of the Priesthood unto him; neither would he respect anything they did, seeing they were ignorant and neglected the main duty of teaching the people. Though therefore they were the princes Priests, yet they should be none of his; though they served the people's turn, and were fit Priests for their devotions, yet he would make no account of their service, which was joined with ignorance, and consequently not performed in spirit and truth.

The second sin is, that they had forgotten the Law of their God; these words some understand as spoken of the people; but howsoever these by consequence may be judged culpable of this sin (for if the Priests who should have continually put the people in mind of God's Law and Covenant made with them, had themselves forgotten it, then much more the ignorant people) yet as I take it, first and principally this sin is condemned in the Priests, because both the words going before, and the words following are to be understood of them. The sin is forgetfulness of God's Law, which is a fruit of their former sin, namely, their neglect and contempt of it, for etiam senes quae curant meminerunt, those things are retained in mind even of those who have sliperie memories, which they regard and care for. Whereas therefore he saith, that they did not so much as remember God's Law, hereby he intimateth that their neglect and contempt of it was most notorious.

Now whereas he saith further, not simply that they had forgotten the law of God, but of thy God; this also hath his emphasis and aggrauats their sin, in that every people is principally to remember the laws of their own sovereign, but God was their King, and they had bound themselves by covenant that they would hear, remember & obey his law, the which covenant they shamefully broke, for so far were they from obeying God's law that they would not so much as take any notice of it, or vouchsafe it a place in their memory.

The punishment threatened is proportionable to the sin, namely that God likewise would forget their children; the which is spoken after the manner of men, that he might the better fit himself to their capacity: for if we speak properly, God cannot be said to forget or remember, seeing all things past, present, and to come, are present before him in one perfect view: but hereby he would signify unto them, that as they had so neglected his law, that they did not so much as remember it, so he would utterly neglect them, and withdraw from them all signs of his love and care, as if he had utterly forgotten them and his covenant made with them. Now whereas he saith that he would forget their children: the meaning is that he would destroy the Priesthood: for ordinarily the children succeeded the parents in the Priests office; but now he telleth them that he would not only strip them of this honor, but their posterity also, and so make the priesthood to cease: for whereas he threateneth the children, he much more includeth the parents; for if the heat of God's wrath extended to the children, for their fathers sins; much more should it be inflamed against the fathers themselves.

Lastly, whereas he speaking of the Priests sin, saith that they had forgotten his Law; and of his own punishment, that he would forget their children: hereby is implied God's merciful justice and man's impiety, in that God doth not forget them, before they have forgotten him; and therefore if God at any time neglect and forget his people, it is manifest that it is because they have neglected and forgotten him first.

And thus have I shown the meaning of the words: the doctrines which arise out of them are diverse. The first thing to be observed is, that if a people live in ignorance of God and his religion, for want of teaching and instruction, the Lord condemneth it as a great sin, both in the ministers and people In the ministers, in that they neglect their duty, and either through their insufficiency or idleness, suffer them to go on in the ways of darkness to their perdition, whereby they become accessory, yea principal causes of their destruction, of which I shall speak afterwards. And in the people, in that they are content to live in their ignorance, and voluntarily submit themselves to be led by such blind guides, as cannot inform them in the ways of the Lord. For they should have care of their own souls, though others neglect it: they should count this one thing necessary, to be instructed in the knowledge of gods truth, and prefer it before their worldly affairs; they should wanting this precious pearl of gods word, rather sell all they have to purchase it, then content themselves to be without it; they should themselves read, study, and meditate in the scriptures, which are sufficient to make them wise to salvation, especially when the ordinary means fail.

But this sin is much more heinous in the people, if they continue in ignorance when as the Lord giveth them liberally the means of knowledge; if they willfully shut their eyes when the light of God's word clearly shineth unto them; if they continue blind because they will not see; if they refuse to hear the word preached, or neglect and despise it when they hear it, as not worth the knowing or remembering; if they choose rather to be under blind guides, because they would not be troubled with hearing and learning, or with admonitions and reprehensions (whereas they rather desire to live quietly and securely in their sins) then under faithful and painful Ministers, who would disturb their ease and awake their consciences out of the sleep of sin, for such living in ignorance are without excuse, and for want of knowledge shall most certainly be destroyed.

The second thing to be observed is, that where the people are destitute of knowledge for want of instruction, there the people & ministers shall be destroyed. The people first, because they content themselves with such blind guides and willingly remain in their ignorance: secondly, because wanting knowledge they deprive themselves of all means whereby they may be saved, for those whom God hath elected to salvation as to the end, he hath also ordained that they should use the means, whereby they may attain to salvation; that is, that they should be effectually called, justified, and sanctified; but none can attain to any of these means without the knowledge of God and his religion: for whomsoever God effectually calleth, those with his word and holy spirit he illuminateth with the knowledge of his will, their own misery, the work of redemption wrought by Christ, and with other principles and fundamental points of Religion; without then this knowledge there is no effectual calling. So likewise no justification, for whosoever are justified they are also endued with a lively faith, whereby they apply unto themselves the merits and sufferings of Christ; but without knowledge there is no faith, for we cannot believe and be certainly persuaded of that whereof we are ignorant, and consequently no justifycation. In a word without knowledge there is no sanctifycation; for knowledge is the foundation of all virtue and obedience, without which we can neither choose the good nor refuse the evil. Now without these means there is no salvation, neither is there any saved, but those who are effectually called, justified and sanctified; and therefore it necessarily followeth, that they who want knowledge, are destroyed. This might be proved more particularly, whether we respect the temporary destruction of the body and state, or the eternal destruction of the soul, but that I have already handled this point before, entreating of the first verse of this Chapter.

But if this want of knowledge in the people, proceed from the insufficiency or idleness of their ministers, then doth it bring destruction to them also, as being the causes of their ruin. This the Lord threateneth. Ezech. 3. 18. and 33. 8. When I shall say to the wicked, O wicked man thou shalt die the the death, if thou dost not speak and admonish the wicked man of his way, that wicked man shall die for his iniquity, but his blood will I require at thy hand. To which Paul seemeth to allude Act. 20. 26. Where approving his pains in his ministry, he saith, he was pure from the blood of all men: From which place Gregory thus concludeth: tot occidimus, quot ad mortem ire tepidi & tacentes videmus. We murder (saith he) so many as we see going the way to destruction, and carelessly hold our peace.

The use of this doctrine serveth to teach us in what a miserable estate such a people are, who content themselves to live in ignorance, whether they want the means of knowledge, or having them do neglect and contemn them, seeing they live in their sins, without any hope to attain unto salvation, or to escape destruction. Those that want the means cannot be excused, if they do not labor after them, seeing Christ hath taught us, that this one thing is most necessary, and more to be desired then our bodily food: in the obtaining whereof whosoever employ themselves, they are preferred before such as give worldly entertainment to Christ himself, as appeareth, Luk. 10. 39 40. 41. 42. That it is of greater value then all worldly wealth, and therefore if we want it, we are rather to sell all we have, to purchase this precious pearl, then to be without it. Whereas these men esteem this invaluable jewel, of all other things least necessary, and will not part with the least worldly benefit for the obtaining of it. But much more do those offend, and accordingly shall more fearfully be punished, who having the means of knowledge, the preaching of the Gospel, do neglect and contemn it, who walk in the dark ways of ignorance, because they willfully shut their eyes when the brightlight of the Gospel shineth unto them, and continue destitute of knowledge, because they stop their ears, not vouchsafing to hear instruction: and yet in the mean time these men have a strong conceit, that they shall attain unto salvation: as though the way to heaven were so direct and straight, that they could easily find it, though they go blind-fold, and not so much as desire a guide: quite contrary to the whole course of Scripture, wherein the Lord hath taught us, that his will is, that those who shall be saved, shall also come to the knowledge of his truth. 1 Tim. 2. 4. That it is the only means to attain unto life eternal, to know God and his son Jesus Christ. John. 17. 3. That those whose feet are to travail in the way of peace, must first be enlightened with the knowledge of Salvation. Luke. 1. 77. 78. 79. And contrariwise that they who sit in darkness, they also sit in the shadow of death, as it is in the same place, that they are strangers from the life of God. Eph. 4. 18. That the Lord will render vengeance to those that do not know him. 2 Thes. 1. 8. And that they shall be destroyed, as it is in this place.

The second use concerneth the ministers, serving for an effectual argument to persuade them, that they perform their duty, in teaching and instructing the people, least wanting instruction, they also want knowledge, and so be made subject to utter destruction. Whereby it will come to pass, that those Ministers, who through their negligence are the causes hereof, shall being guilty of their sins, be also destroyed with them. Now if the weight of a man's own sin be an intolerable burden, what will become of those, who shall bear the weight not only of their own sin, but also of their whole congregation, unto which through their idleness or insufficiency they have been accessory?

Thirdly, it serveth for the reproof of the Papists, who by all means possible, labor to keep the people in blindness and ignorance, by taking away from them the light of God's word both read and preached, that so keeping them blind-fold, they may abuse them at pleasure, and like carrion Crowes having picked out their eyes, may make a pray of them. But let all know, that what fair shows soever they make, and how curiously soever they paint over this rotten post, with the colors of their devotion, whereby they underprop the ruinous building of their high raised Hirarchie; yet in very truth by depriving the people of knowledge, they deprive them also of salvation, and make them subject to utter destruction, and so consequently they make themselves guilty both of their sin and ruin; of both which they have been the principal causes.

The third thing to be observed is, that as the want of knowledge is a sin in all men, so especially in the Minister, whether we understand it of that sufficiency of knowledge which he ought to have in himself, whereby he is enabled to teach the people, or the fruitful use of this knowledge for the instruction of the people; for of him is required, not only the faculty but also the function; not only that he hath knowledge in the brain, but also in his lips; not only that he hath light in himself, but also that he giveth light to others; not only that he know the way to God's kingdom, but also that he inform those committed to his charge in this way. Here therefore is first condemned the ignorance and insufficiency of the Minister; whereby he is utterly disabled for the performing of his duty in teaching the people, the which is a heinous sin in God's sight, as may appear by these reasons: first, in that they thrust themselves into this great work of the Ministry being altogether unfurnished of those gifts which should fit them for this function: for above all other things it is required in a Minister that he be fit to teach. 1. Tim. 3. 2. and Tim. 2. 2 but these cannot teach others, being themselves ignorant. God's true ministers are the Light of the world. Math. 5. 14. appointed by God to illuminate those who sit in darkness and in the shadow of death; Luk. 1. 77. 78. but these men wanting the light of knowledge in themselves, cannot give light unto others, and so they sit both together in the shadow of death: if then they who should be the light are darkness how great is that darkness Mat. 6. 23. The minister in the Church is as the eye in the body, and the knowledge of the Minister, as the sight in the eye, such Ministers then as want knowledge, they are stark blind, as the Lord himself plainly concludeth. Isaiah. 56. 10. Their watchmen are blind, they have no knowledge: and consequently when these are instead of guides, then the blind do lead the blind and so they fall both into the pit, as our Savior speaketh. Mat. 15. 14.

The Ministers are the mouth of God unto the people, and the mouth of the people unto God: but these men are dumb and cannot speak, they are the messengers of the Lord of hosts, Mal. 2. 7. Hag. 1. 13. by whose ambassage there is peace concluded, and reconciliation made between God and man: 2 Cor. 5. 18. 20. but these men are altogether unfit for these offices, seeing they cannot do their message, nor deliver their ambassage. They are the nurses of God's children, who nourish them with the milk of the word, that they may grow up there by: 1 Pet. 2. 2. but these men having dry breasts, do starve the Lord's people, and so are no better then murderers in his sight. They are God's shepherds to feed his Lambes: John. 21. 15. but these ignorant shepherds non pascunt, sed depascunt gregem, they feed not the flock, but feed upon it, they eat the milk, and cloth themselves with the wool, but lead them not into the green pastures of God's truth, but let them perish for want of food; and therefore a fearful woe lieth upon them, as appeareth. Ezech. 34. 2. 3. God's faithful Ministers are his Stewards, who have in their storehouse new and old, and do give to everyone of the family their portion in due season: Luke. 12. 42. but these men have no store of provision, neither have they any skill to divide this spiritual food of the word aright, and so famish the family, and disgrace their master. They are the guides and Captains of the Lord of hosts, to go before the people towards the heavenly Canaan, and teach them so to handle their weapons, that they may repel and overcome their enemies, who assault them in the way, and labor to hinder them from going forward in this spiritual march, but these men do not know the way thenselves and therefore cannot direct others. They are not used to the spiritual armor, nor know how to handle the sword of the spirit, and therefore are utterly unfit to train up others, or to make them fit for this spiritual war-fare. They are the salt of the earth, and knowledge is the savory saltness of this salt: but these men wanting knowledge, are unsavory salt, which is good for nothing, no not for the dunghill, but deserveth to be cast out and trodden under foot. Luk. 14. 34. 35. that is, to be condemned and despised of all men, the which punishment the Lord threateneth. Mal. 2. 9.

Secondly, such ignorant Ministers do grievously sin, in that they presumptuously take upon them, this great office, unto which they are not called of God; for whomsoever the Lord calleth to any function, those he enableth in some measure to discharge the duty which he requireth of them, for his calling is effectual & ministereth efficacy to those whom he calleth, to effect those duties whereunto he calleth them. As soon as he called Aholiab and Bezalcell, to build his Tabernacle, he endued them with wisdom and skill fit for the work; and how much more will he furnish with knowledge, and spiritual wisdom, those whom he chooseth to build up his Church? There is no wise man, will choose him for his Carpenter, who is ignorant in building; or for his Husbandman, who hath no skill in husbandry; or for his Shepherd, who hath no discretion to feed his Sheep: and shall we think God less wise or provident then mortal man? No assuredly, those whom he appointeth to be lights he first illumina ••• , that so they may give light unto others: those whom he maketh eyes in the spiritual body of the Church, he endueth with the sight of knowledge, whereby they may be enabled to guide and direct the members of the body: the mouths of his making for his own use and service, are not dumb nor tongue-tied: those messengers and ambassadors which are of his sending, are wise and willing to deliver his message; for he that condemneth this in others, will not approve it in his own practice: those whom he appointeth nurses to his children, have the milk of knowledge in their breasts, neither would the Lord commit his little infants, to such as would starve them for want of milk: he never made them his shepherds, who have no food for his sheep; nor them his stewards who have no provision in store, nor wisdom to give fit nourishment to his family: he never made blind men to be his guides; nor fresh-water soldiers to be his Captains: and the salt of his making is savory in it self, and fit to season that which is unsavory. It followeth therefore, that seeing they are not called of God; that they run before they are sent, like those false Prophets Ier. 14. 14. 15. and are gross intruders into those offices in which they have no skill; for which intrusion, they shall one day make a fearful account. For if it be intolerable for any to profess himself an ambassador, when as he was never sent by his Prince, nor hath received any message from him: how much more horrible is it for a sinful man, by intrusion to usurp the place and dignity of God's Ambassador, whom the Lord never called to this office and function?

Thirdly, this sin of ignorance is heinous in the Minister, in that it destroyeth not only his own soul, but bringeth destruction to the people, because hereby they are deprived of the preaching of the word, the ordinary means whereby they should be saved. So the wise man teacheth us. Prov. 29. 18. Where there is no vision there the people decay. The reason is apparent, for whomsoever the Lord in his eternal counsel, hath purposed to preserve from destruction, and to elect unto salvation, he hath ordained in the same eternal counsel that those shall use the subordinate means, whereby they may be saved: as first, that being elected they should be also effectually called; being called they should be justified; that being justified they should be sanctified; and so being sanctified they should also be glorified, as appeareth. Rom. 8. 30 But all these the Lord ordinarily effecteth by the Ministry of the Word, as may appear in the particulars. For first, the ordinary means of our effectual calling, is the preaching of the Gospel, as appeareth Ephe. 4. 11. 12. He therefore gave some to be Apostles, and some Evangelists, and some Pastort and Teachers: for the gathering together of the Saints, for the work of the ministry, & for the edification of the body of Christ. So he saith, that by the Gospel we are called to that salvation, unto which we were elected, and to obtain the glory of our Lord Jesus Christ. 2 Thes. 2. 13. 14. And this is signified in the Parable, where all that come to the wedding supper are called thereunto by the kings servants. Math. 22. 2. 3.

So we are justified by faith, whereby we lay hold upon Christ, who is our justification: but this faith is ordinarily begot in us by the ministry of the word preached. Rom. 10. 14. 15. 17. And hence it is that this word is called the word of Faith. Verse 8. And the dispensers thereof the ministers by whom we believe. 1 Cor. 3. 5. Therefore without the preaching of the word ordinarily there is no Faith, and without Faith no Justification.

The third means to salvation is our sanctification, which is a necessary effect of our justification, for they that are in Christ, are new creatures. 2 Cor. 5. 17. But we are sanctified and regenerate, not of mortal seed but of immortal, by the word of God. 1 Pet. 1. 23. And hence it is that the Ministers of the Gospel, who are the dispensers of this immortal seed, are called the spiritual fathers of those whom they beget unto God. 1 Cor. 4. 15. Therefore take away the Ministry of the word, and take away regeneration; without which we cannot enter into the kingdom of heaven. John. 3. 3.

Lastly as the means of Salvation, so salvation it self is ascribed to the Ministry of the word preached; for Paul exhorting Timothy to faithful diligence in his Ministry, doth use this as an effectual reason, because hereby He should save not only himself but also those that heard him. 1 Tim. 4. 16.

Seeing therefore the preaching of the word is the ordinary means of salvation, hence it followeth that the neglect of this preaching is the ordinary means which bringeth destruction; and consequently such Ministers as take upon them the charge of souls, and do not feed them with this bread of life, are principal causes whereby those People are destroyed.

The use of this doctrine serveth for the admonition of diverse sorts of men, and for their reproof if they neglect this admonition. First all intending the Ministry, or having taken the charge upon them, are to be admonished that they seriously examine themselves, whether they are furnished with knowledge and other gifts necessarily required to this calling; otherwise they are not to enter into it, if already they have not undertaken it, or not to continue in this calling if they be already entered: for what will it profit them to get thereby worldly mainteynance, or an easy and idle life, if they through their ignorance and insufficiency, neglecting their duty, destroy not only their own souls, but also the precious souls of the people committed to their charge.

Secondly, Parents are here admonished, that they do not offer the lame, halt, and sick unto God, that is, that they do not prefer to the service of the sanctuary, such of their children, as in respect of their insufficiency of gifts are unfit for any other vocation, and therefore much more unfit for this, unto which the best gifts are scarce sufficient; for what are such children behoulding to their Parents for providing them maintenance by placing them in this calling, seeing by providing for their bodies for a time, they destroy both body and soul forever, and make them also the causes of the destruction of others? in which respect they should deal better with them if they made them prentises to the basest trades, wherein they might live in the fear of God with a good conscience.

Thirdly, it admonisheth Patrons and Church governors, that the one present not, the other admit not into pastoral charges, such as through their ignorance must of necessity starve their flock; for if they either through foolish pity, friendship, or corruption, commit the souls of men to be nourished by such nurses, as in their own knowledge they they are assured have dry breasts, and cannot give unto them the sincere milk of the Word, not only these who are the next and immediate causes of their destruction shall perish with them, but also they who being placed as Stewards in God's family, have shown so little care in providing food for his children and servants.

Lastly, it serveth to admonish the people, that they do not rest contented to be still lead by such blind guides, nor to be under the charge of such ignorant and unskillful shepherds, as have no knowledge to feed them; for what will it profit them, if by living in such places they may have plenty for their bodies, if in the mean while their souls, are starved? what benefit will they have by any worldly conveniency in their place of abode; the neighbor-hood of their friends; the goodness of the air; the pleasantness of the seat; the fitness of living there for to gain in their trade or calling: yea, what if in every respect it be like the seat of Sodom, which was pleasant and fruitful as the Garden of God; if for want of instruction, it be a Sodom also in ignorance and sin, which with the inhabitants thereof must one day be destroyed? There is no man so foolish that would be allured either by pleasure or profit, to dwell in a place where there is no bread to preserve the life of his body, but much more foolish are they who are incited by these baits to live in such a place where there is no food for the soul. No man would dwell in a town which is assaulted by enemies, and hath no watch-man to give warning of their approach, though the place were both pleasant & profitable, for what would it advantage him to have wealth & all delights, if he be in a continual fear that he shall be destroyed? but we in this world have not only our spiritual enemies to assault us, but also whole armies of God's judgments ready to invade us, if we live in sin and ignorance; if therefore we want a watch man to give us warning of the approach of these enemies and judgments, that by putting on the spiritual armor, we may be enabled to repel the one, and by returning unto God our king, whom by our sins we have offended, we may be preserved from the other, what will the profits and pleasures of this life benefit us, seeing we are daily in danger to be destroyed? For as our Savior saith. Mar. 8. 36. What will it profit a man if he shall win the whole world, if he shall loose his own soul. Rather therefore let us follow Mary's example, that is, howsoever we think worldly things convenient, yet let us judge this one thing necessary. Luke. 10. 42. And the practice of the wise Merchant approved by our Savior Christ, that is, let us rather sell all we have to purchase this precious pearl of God's Word, then content our selves to live without it. Mat. 13. 45. 46.

And thus have I shown, that it is a great sin in the Minister to undertake this calling, when through ignorance he is unable to teach the people: the like may be said of those, who having knowledge and learning do not instruct the people; either through idleness, carelessness, covetousness, ambition or want of a good conscience. For howsoever they have never so great a measure of knowledge, yet if we speak of such knowledge, as is required to the office and function of a Minister, they have only so much as they make use of in their Ministry; and therefore if they use little or none at all, they have little or none of that knowledge which is required of them. The Lord requireth not only that the Priests head, but also his lips should preserve knowledge, and that the people from his mouth should seek instruction. Mal. 2. 7. Not only that they have the profound knowledge of the learned, but that they have the tongue of the learned, to minister a word in time to him that is weary, as it is Isaiah. 50. 4. Not only that they have the tallent; but also that they use the tallent. Not only that they have store of provision, but also that they do distribute it to the relieving of God's people: which duty if they neglect, they are no better then ignorant Ministers; nay they are worse, if we respect their own minds, and full as bad if we respect the people's benefit. They are worse in themselves, for they are more to be condemned, who can instruct them and will not, then they that would and cannot, for they are like unto rich but hard-hearted cornemorants, who having their barns and garners full of corn, let the people famish for want of food, or at least like Monopolists, having ingrosed these spiritual commodities, they will not utter them but at excessive rates; either when they are largely feed, or hope thereby to attain unto great credit or preferment. Whereas the other let the people perish for want of provision, and furnish not the market because their ware-houses are empty. The ignorant Ministers are in themselves dark and cannot give light; the idle learned Ministers have light indeed, but whereas they should set it in the Candlestick of the Church, they hide it in their studies, as under a bushel, and will not lighten others: they are like blind eyes, which cannot guide the people in the paths of God's truth; these eyes which willfully wink and will not give direction; and who so blind as they who will not see? they are dumb and cannot speak; these sullenly silent and will not speak; they cannot deliver God's ambassage because they want wit; these will not deliver it, and will not because they will not: they starve their children which they have taken upon them to nurse, because they have dry breasts; these have milk enough, but herein more cruel then the savage Dragons, they will not take pains to draw them out. Lamen. 4. 3. They are ignorant shepherds, and cannot feed Christ's flock; these are idle shepherds, who will not endure the labor; or covetous shepherds, who taking upon them the charge of diverse flocks in diverse places, whilst they are with the one, of necessity suffer the other to starve, or to be devoured of the wolf; or at the best commit them to the keeping of hirelings, in whom they cannot expect that care and conscience which they want themselves: seeing they are the principal, these but deputies: they bound to painfulness with the strong cable of their charge; these with the weak thread of some small stipend. Or if gain be the inducement to both, to take the care and pains, then it is not likely that the hireling will be moved to take this care and pains for ten or twenty pounds, seeing themselves have a hundred or two hundred pounds, and yet neglect it. Howsoever it is, it is sure, that these ingrossers of Benefices greatly offend whatsoever their deputy be; for if insufficient they then betray their flock by committing them to one who cannot feed them; if sufficient, then they offend against him in takeing from him unjustly the reward of his labors; for he that feedeth the flock is to have the wool to cloth him, and the milk to feed him, and not he who taketh no pains about them.

But as they are worse in themselves, then ignorant Ministers, so as bad to the people; for it is all one to these hungry souls, whether their Ministers suffer them to starve, either because they have no provision of food, or because having store they will not communicate it for their relief; saving that it is a greater torment to the mind to starve in the sight of meat, or to perish with thirst in the sight of water; and a greater grief to perish helpless in the presence of those upon whom we rely for help, when having power they want will to relieve us, then when having will they want power. It is all one to the people whether their guides are blind or always wink; whether there be no light at all, or it be hid from them under a bushel; whether they hear not God's ambassage because they cannot, or because they will not deliver it; whether their nurses want milk themselves or will not suffer them to suck it; whether they have ignorant shepherds that cannot feed them, or idle shepherds that will not feed them; whether they perish for want of knowledge, because their Ministers cannot teach them, or because having knowledge he will not teach them.

The use of this doctrine serveth, first to persuade all who have undertaken the great work of the Ministry, and have received from God some sufficiency of gifts for the discharge thereof, that they do with all diligence, care, and conscience, labor to perform the duties which belong to this high calling; which that they may the rather do, I will propound some arguments to this purpose: of which some allure and persuade, some force and contstrain, to the faithful and painful preaching of the Word. The arguments which may persuade here unto are, first the commandment of God. Matthew. 28. 19. Go and teach all nations, &c. teaching them to observe all things whatsoever I have commanded you. Mark. 16. 15. Go ye into all the world and preach the gospel. Act. 20. 28. Take heed therefore unto yourselves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God which he hath purchased with his own blood. 2 Tim. 4. 1. I charge thee therefore before God and before the Lord Jesus Christ, which shall judge the quick and the dead at his appearing and in his kingdom. 2. Preach the Word, be instant in season and out of season, improve, rebuke, exhort, with all long suffering and doctrine. 1 Pet. 5. 2. Feede the flock of Christ which dependeth upon you, caring for it not by constraint but willingly, not for filthy lucre but of a ready mind.

The second motive may be taken from the love of God; for if God the father hath so loved us, that he hath not spared to give unto us his son; and God the son, that he hath not spared to give himself for us, that his precious death might be the price of our redemption; and God the holy Ghost, that he continually laboreth to apply unto us the virtue of Christ's death and merits for our justification and salvation, dwelling in us as in his temples, enriching us with the invaluable treasures of his gifts and graces, and assisting and protecting us against the malice & fury of our spiritual enemies; more especially if we who are poor miserable and sinful men, are called by God to this high function, to be his ambassadors, and to be as the eye in the body of the Church, as captains and leaders over his armies, as stewards over his family, as shepherds over his flock, then most ungrateful are we of all other men. if we do not most dearly love the Lord, who hath thus infinitely loved us. But we cannot better express this our love, then in feeding his flock, and by faithful performance of his ambassadge committed unto us, that we may in Christ reconcile men unto him, according to that speech of our Savior to Peter. John. 21. 15. Simon the son of Jonah lovest thou me more then these? feed my lambes. And therefore if we would testify our love to Christ, we must be painful in our Ministry, and not suffer our selves to be with-drawn from the faithful execution of this function, by trifling occasions, pleasures, idleness, profit, ambition, or any worldly respect.

The third motive is, that we consider that the Ministry of the word, is the means ordained by God for the planting, building, enlarging, strengthening and upholding of the Church: so the Apostle Peter saith, that we are borne a new, not of mortal seed, but of immortal, by the word of God who liveth and endureth forever. 1 Pet. 1. 23. And he addeth Verse 25. This is the word which is preached among you. And in this respect Paul calleth himself a Planter. 1. Cor. 3. 6. And the spiritual father of the Corinthians, who by the seed of the Word had begotten them unto God. 1 Cor. 4. 15. It is the means also of the spiritual growth of the Church, nourishing all the members thereof, till they come to ripe age and full growth: for therein babes have milk to suck. 1. Cor. 3. 2. 1 Pet. 2. 2 And there also is strong meat, for those that are past their child-hood. Heb. 5. 12. 14. and 6. 1. In a word, it is the means to make the man of God perfect and absolute, as appeareth, 2 Tim. 3. 16. The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. But most excellently are all these comprised together. Ephe. 4. 11. He gave some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers. 12. For the gathering together of the Saints, and for the work of the Ministry, and for the edification of the body of Christ. 13. Till we all meet together (in the unity of faith and knowledge of the Son of God) unto a perfect man, and unto the measure of the age of the fullness of Christ. If therefore we desire the birth, growth and perfection of the Church of God, which ought to be more dear to us then our own salvation; then let us use all faithful diligence in the preaching of the Word, which is the means sanctified by God for this purpose; we pray daily that God's kingdom may come, that is, may be increased, strengthened, and accomplished in all perfection, but by the Ministry of the Word all these are effected, and therefore if we desire that we pray for, (which all do that are not Hypocrites) then must we use this means, ordained by God for the effecting this our desire.

The fourth motive is taken from the consideration of our place and calling in the Church; for the Minister is called not only to be a Disciple of Christ, but also to make Disciples, as the word 〈 in non-Latin alphabet 〉 , signifieth. Mat. 28. 19. He must not only be a soldier of Christ, but a captain, to conduct others to the heavenly Canaan; he must not only be a servant, but a steward, to give everyone in the family his portion in due season; he ought to be not only a sheep of Christ, but a shepherd, to feed the flock and defend them from the Wolf; he must not only be a living stone in God's Temple, as other Christians, 1 Pet. 2. 5. but he must be a master builder. 1. Cor. 3. 10. Not only a Plant in God's Garden, Can. 4. 13. but a Gardener to plant & water others. 1 Cor. 3. 6. 9. Not only a child of God, but also a spiritual Father, begetting others unto Christ by the seed of the Word. In a word, he must not only be careful of his own salvation, but he must also show the like care in saving others. 1 Tim. 4. 16. And therefore it will not excuse those who have entered into this calling, that they line peaceably, love their neighbors, deal justly, be liberal to the poor, keep good hospitality, and abstain from offering the least wrong and injury, which are duties belonging to all Christians, if they neglect their public Ministry, and for want of teaching, suffer the people committed unto them, to be destroyed.

The fifth motive is the promise of reward, unto those who by their faithful diligence in preaching the word, gain souls unto Christ, and build up the Church of God: For the wise shall shine as the brightness of the Firmament, and they that turn many to righteousness as the Stars forever and ever. Dan. 12. 3. The faithful Steward that giveth the servants meat in due season shall be blessed, and be made Heyre of all his masters riches. Mat. 24. 45. 46. Those that with Timothy take heed to themselves and unto learning, and continue therein shall save both themselves and those that hear them. 1 Tim. 4. 16. Those the Lord's Captains, who with Paul have fought a good sight, finished their course and have kept the faith, may with him assuredly expect the crown of righteousness which is laid up for them. 2 Tim. 4. 7. 8.

But if these reasons will not allure and persuade us, there are others which may force and contstrain us, to be painful in the Ministry: first, because there is a fearful woe denounced against those who neglect this duty, and whilst they feed themselves starve the flock. Ezech. 34. 2. The which woe the Apostle acknowledgeth due to himself, if he did not preach the gospel. 1 Cor. 9. 16. And indeed most woeful is the condition of such idle shepherds seeing the Lord doth threaten to come against them as their enemy, to take vengeance on them. Ezech. 34. 10. into whose hands it is a fearful thing to fall, Heb. 10. 31▪ because he is a consuming fire, and his enemies as stubble before him. Chap. 12. 29.

Secondly, because negligent Ministers are accursed; for if a curse belongeth to them who withdraw corn from the people, Prov. 11. 26. what are they to expect who with-hold from them this spiritual Manna, the food of their souls, which should nourish them to life eternal? surely both are cursed The difference is, they are cursed by the people, these by God himself; for if the Lord pronounceth them accursed, that do the work of destruction negligently, when he requireth it, as appeareth, Ier. 48. 10. then much more accursed is he, who negligently performeth the work of salvation, which by a certain kind of eminency is called the work of God, 1. Cor. 16. 10. for howsoever the other be his work yet it is his strange work, Isaiah 28. 21. whereas this is a work of his nature, even of his mercy in which he much delighteth.

Thirdly, because negligent Ministers, not using the gifts which they have received from god, are stripped of them, according to that, Mat. 25. 28. take therefore the talent from him, and give it unto him that hath ten Talents. And this is that judgment denounced against the idle shepherds. Zach. 11. 17. O Idol shepherd, that leaveth the stocks: the sword shall be upon his arm, and upon his right eye: His arm shall be clean dried up, and his right eye shall be utterly darkened: that is, they shall be so weakened in God's gifts, that they shall be unable to perform the work of the Ministry, and so darkened in their understanding, that they shall not discorne the mysteries of salvation, much less be able to teach others. The fearful execution of which judgment we have seen in many Ministers of our times, whose breasts have grown dry, because for idleness they would not draw them out to give the people suck, whereas the painful Ministers are like euerspringing fountains, which though they are still drawn, yet are never dry.

Fourthly, because through the negligence of the Minister, the people want knowledge, and so are destroyed, as it is in this place. To this accordeth that. Prov. 29. 18. Where there is no vision, the people decay. Of which destruction idle Ministers are not only accessories, but also principal causes; whereof it is, that the Lord plainly saith, that the idle shepherds who did not feed his sheep, did devour them. Ezech. 34. 8. 10. And therefore affirmeth, that he will require his sheep at their hands, as being guilty of their blood. Now if the murthering and destroying of one body be a fearful sin, and will make an heavy reckoning at the day of judgment, what shall we think of their sin and account, who have murdered the bodies and souls of many hundreds committed to their charge, not with a momentary and temporal, but with a spiritual and everlasting death?

Lastly, this may enforce all to avoid slothful idleness in their Ministry, in that they make thenselves subject hereby to eternal condemnation. For the unprofitable servant, who having received a tallent of his master, and idly hideth it, never using it for his masters glory, nor for the good of his fellow-servants, must be cast into utter darkness, where shall be weeping and gnashing of teeth. Mat. 25. 30. O then what will it profit such negligent Ministers that they have passed their time in idleness, pomp and pleasure, when as they shall bear the punishment, not only of their own sin, but of theirs also, whom by their negligence they have destroyed? what will it avail them, that they have heaped living upon living, seeing hereby they have multiplied both their sin and condemnation? what will that excuse pleasure them, that they have committed over the charge of the souls undertaken by them, to a substitute or atturney; seeing at this great Audit their Attorney shall not be suffered to answer for them, but they shall be constrained to render an account in their own person But most fearful will their state be, who to save charges and avoid pains, have made choice of ignorant and insufficient men, to be their substitutes, more fit to be Neat-herds, or Swine-herds, then the shepherds of the Lord's sheep: like Uzzah, who committed the Ark to be drawn in a Cart, which he should have carried upon his own shoulder; so they commit the burden of God's Ark, the Church, to such as are little better then Carters, and think it sufficient, if once or twice in a year they put to their hand and sustain it, when (as it were) it tottereth and is ready to fall But such are to expect, if not the like sudden, yet a more fearful judgment then that which happened to Uzzah, who in God's fierce wrath was smitten with death. 2 Sam. 6. 7.

The fourth thing to be observed is that howsoever these ignorant priests were allowed by the king; and appointed by the governors of the Church of Israel; and entertained by the people; and so wore the habit and enjoyed the livings; and offered the Sacrifices; and used the other Ceremonies in the Church; yet the Lord plainly disavoweth them, disgradeth them of their titles, and deposeth them from the office of Priest-hood; and flatly telleth them that he would refuse them, so as they should be no Priests to him, because they had refused knowledge and neglected the main duty in teaching the people. From whence we learn, that though ignorant & idle Ministers, have never so manifold allowance and approbation from men, yet God rejecteth them as not being worth the having: for all who are called of God to this function, are furnished with sufficiency of gifts, where by they are able, and with willingness of mind whereby they are ready to instruct his people: as for those who are not thus fitted, it were a great disparagement both to God's wisdom love and providence, either to choose them, or to own them. There is no wise Prince will choose a dumb ambassador, or one who will not either for fear or idleness do his message; there is no householder would have in his service a steward, who in respect of his folly cannot provide for the family; there is no man will choose such an one for his carpenter, who hath no skill in building nor knoweth how to handle a tool; there is no people so simple that will retain a shepherd, if they know that either he is ignorant how to use their sheep, or idle and careless, and will not take pains either in feeding or defending them: and shall we think the Lord less wise or provident then man, that he should send on his message dumb ambassadors; or commit his family to be governed by foolish or malicious stewards; or choose for the building of his spiritual temple them that have no knowledge, or will not labor; or set over his flock such ignorant or idle shepherds, who either want skill or will to feed his sheep, and to defend them from the Wolf?

The use hereof serveth first, to teach us whom we are to approve as the faithful Ministers of God; namely, not all who are allowed by men, seeing many of these are ignorant and many idle, the one wanting ability the other will to instruct the people, but only those who are furnished with sufficiency of gifts whereby they can, and with willingness and alacrity whereby they will with painful diligence inform the people in the ways of God.

Secondly, it showeth and condemneth the grievous sin of many amongst us, who run and are not sent, and presumptuously rush into the place of God's ambassadors, having neither calling nor approbation from him: yea & that after in his word he hath plainly protested, that seeing they have refused knowledge, he hath rejected and deposed them from the Priest-hood. It is counted an heinous fault amongst us, for one who is lawfully suspended and degraded, to execute the function of the Ministry, but how much more intolerable is their contempt against God's sovereign Majesty, who being for their ignorance deprived by him, and rejected as being none of his Ministers, dare yet audaciously take upon them this office and function? Much better therefore were it for such, with those false Prophets of whom Zechariah speaketh, to give over the place of a Prophet, as being ashamed of their ignorance and insufficiency, and to lay aside their habit, wherewith they have deceived and abused the people, and plainly to confess I am no Prophet, I am an Husbandman, or an heard-man, or a trades-man, then by retaining the place of God's Ministers, to inflame his wrath and pull down his fearful vengeance against them, Ezech. 34. 10. Ier. 27. 15.

Thirdly, it confuteth the doctrine of the Church of Rome, who approve their Priest-hood (not by their knowledge or painfulness in teaching the people, both which were utterly neglected in former ages, till of latter years for policy sake, they have been forced to take more pains, or rather through necessity being otherwise unable to defend their declinining hirarchie, but) by the continual succession of their Bishops, the which also they make a note infallible of the true Church. Notwithstanding in this they go not before the apostate Church of Israel, who had a continual succession of their Priests and Levites, even from Aaron's time, and yet now they ceased to be the true Church of God, and are rejected from the Priest-hood. It is not therefore the succession of the Ministry, but their knowledge and painful diligence in teaching the people, which approveth them to be the true Ministers of God, and where these are, they are an infallible note of God's true Church; but when the preaching of the Word is neglected, either through Ignorance or Idleness, there is no Ministry approved of God, and consequently no true Church.

And so much concerning the sin of the Priests. The second is forgetfulness of God and his Law, in these words: And seeing thou hast forgotten the law of thy God. Unto which is annexed a grievous punishment in these words: I will also forget thy children.

Their sin was forgetfulness of God's Law, for howsoever they were the Lord's Priests, unto whom God's Oracles were committed, in which by God's Commandment they were to meditate continually, that so not only knowing but also remembering them, they might be the better fitted both to observe them themselves, and also to teach and instruct the people in the knowledge of God's will, in his Law revealed, yet such was their carelessness, negligence and contempt of it, that they neither knew nor remembered it, and much less obeyed it themselves, or informed the people, that they might know and keep it. From whence we may observe how inclinable we are to this vice of forgetfulness, seeing neither respect of our place and duty, nor any means that can be used will imprint God's Law in the stony tables of our memories, unless it be engraven with the finger of gods spirit, howsoever they are like wax ready to receive the print of any worldly impression, & like brass to keep it.

The causes of this our forgetfulness are, first, our natural corruption, and the uncleanness of our hearts and minds, being one of the cursed fruits of original sin; whereof it is, that they are forges of wicked thoughts, fountains from which nothing spring but carnal meditations, and like wide siues, which suffer all the flower of goodness to pass through them, and retain nothing but the gross branne of worldliness and wickedness. This appeareth. Gen. 6. 5. and. 8. 21. Mat. 15. 19.

The second cause is our want of love and delight in heavenly and spiritual things, and our too much love of the world and worldly vanities; for if our treasure were in the Ark of God, our hearts would be there also; if God's Law were to us, as it was unto David, sweeter then the honey & the honey comb; if with him we loved it better then all worldly riches, then would we also never forget it, but meditate therein day and night.

The third cause of the forgetfulness of God's Law is, our pride of heart, through the unthankful abuse of our prosperity; for such is our corruption, that whereas God's benefits should make us mindful of his Law, that in lue of thankfulness, we might obey it; contrariwise the abundance of God's mercies makes us to forget not only the Law, but even God himself, so the Lord complaineth. Hos. 13. 6. As in their pastures so were they filled, they were filled, and their heart was exalted, therefore have they forgotten me. Hence it is that the Lord giveth the Israelites so oft warning, that when they abounded in God's blessings, they should not suffer their hearts, to be lift up, & so to forget him the author of all their good. Deut. 8. 11. 12. A man would think, that as tokens sent, serve to put us in mind of an absent friend, so the innumerable tokens of God's love, which as it were, from heaven he sendeth unto us, should serve as so many remembrancers, to put us in mind of him who sendeth them unto us, but (though against all reason) it falleth out otherwise, for the tokens of God's love, as riches, pleasures, and honors, make us forget the sender; and therefore wise Hagur seeing this corruption in himself, doth entreat the Lord to restrain his bounty, and not to bestow too much upon him, least being full, he should deny him, & say who is the Lord. Prov. 30. 8. 9.

Seeing therefore our corrupt nature is so inclinable to this vice of forgetfulness, let us labor not only to see it, but also to subdue and mortify it; which that we may the rather perform with the greater care and conscience, let us consider the grievousness of the sin, and the greatness of the punishment which doth attend it. The grievousness of the sin herein appeareth, in that it is not only in it self heinous, but a cause also of innumerable other sins. In it self it is a heinous sin as appeareth by the Lord's often and earnest forbidding of it. So Deut. 4. 23. Take heed unto yourselves, least you forget the covenant of the Lord your God. and 8. 11. Beware that thou forget not the Lord thy God, not keeping his commandments. And when the people notwithstanding these admonitions, did forget the Lord, he grievously complaineth of this neglect. So Deu. 32. 18. thou hast forgotten the mighty God that begat thee and formed thee. Esa. 57. 11. & Ier. 2. 32. Can a maid forget her ornament, or a bride her attire? yet my people hath forgotten me days without number.

Secondly, to forget God and his word is a kind of Athisme, seeing they have not God nor his law in their principal parts, namely their heart, mind, and soul; for they who so have them, do also remember them.

Thirdly, this forgetfulness is joined with singular contempt of God's word, for they who regard it, do also remember it; they that can say with David, that they delight in his statutes, may also add that which he addeth, that they will not forget his word. Psal. 119. 16.

Fourthly, as this forgetfulness, is in it self a sin, so it is the cause of almost all sin. Whereof it is that forgetfulness and the transgression of the law are often joined together, as the cause and effect. Deut. 8. 11. Beware that thou forget not the Lord thy God not keeping his commandments. Ier. 3. 21. They have perverted their way and have forgotten the Lord their God. Prov. 2. 17. Which forsaketh the guide of her youth▪ & forgetteth the covenant of her God. Ezech. 22. 12. Iud. 3. 7. The children of Israel did wickedly in the sight of the Lord, and forgot the Lord their God. The reason is, because they who do not so much as remember the law of God can much less observe it, and those who never think, neither on gods promises nor threatenings, are neither encouraged to that which is good, nor discouraged from that which is evil.

But as this forgetfulness is to be avoided, in that it is a grievous sin, so also because God inflicteth upon it grievous punishments. As in this place he threateneth the Priests, that because they had forgotten his Law, he would not only forget them but their children; the which was a fearful judgment, whether we consider it in the general, or in this particular. In the general, for if in God we live, and move, and have our being. Act. 17. 28. If when he but hideth his face we are troubled. Psal. 104. 29. If when he neglecteth us we are straight deprived of all good, and exposed unto all evil, then what is God's forgetfulness, but our destruction? so likewise in this particular where by God's forgetting their children, is meant his neglect of them, the with-drawing of the signs of his love, & the disinheriting of them of the honor of Priest-hood: as if he would call back his commission, and suffer them no more to bear the name of his ambassadors, turn them out of their stewardship, and make them more base then common servants; make them of shepherds worse then the meanest of the flock; and of Captains, common soldiers, which also with the rest should be casheerd out of his Campe, the Church militant.

Besides this heavy judgment, there are diverse others threatened against this sin of forgetfulness in the book of God; and these both temporal and eternal. Of the first sort is the punishment of barrenness and dearth. Isaiah. 17. 10. 11. Desolation and destruction of their cities. Hos. 8. 10. Bondage and subjection under tyrannical enemies. 1. Sam. 12. 9. The Lord scattereth those that forget him and his word, as stubble before the wind. Ier. 13. 24. 25. He overthroweth them in the day of battle. Chap. 18. 17. But the most grievous punishment of all is, that they shall bear their wickedness, which is a burden intolerable, and presseth all that are under it even down to hell. Ezek. 23. 35.

So likewise it is punished with eternal punishments; for as it is, Psal. 9. 17. The wicked shall turn into hell, and all the nations that forget God. And therefore I conclude this point with the Psalmist. Psal. 50. 22. O consider this O ye that forget God, least I tear you in pieces and their be none to deliver you.

And these are those punishments both temporal and eternal, which the Lord inflicteth upon those who forget his law; which that we may avoid, we are not only with all reverence to hear and receive the word of God, but also with all care and conscience to treasure it up in our memories, that so we may perform obedience thereunto in our lives and conversations, which if we do we shall be eternally blessed. I am. 1. 25.

To this purpose let us briefly consider of some means, whereby we may help our memories, and avoid this sin of forgetfulness. The first is, that we prepare our selves before we hear the word of God, that our hearts may be fit grounds to receive the seed of God's word. And this is done first, by meditating upon our sins, which we desire should be mortified, and on those virtues and graces, wherein we are weak or wanting; and this will work in us an earnest desire to hear the word, which is the Physic that will cure our corruptions, & the food which will nourish & strengthen us in all grace and goodness. Now those who feed upon this heavenly banquet with a hungry appetite, and a good stomach, they will well digest it, and retain this wholesome nourishment; whereas they who hear the word and receive this food with cloied appetites, they are ready as soon as they have received it, to cast it up again through forgetfulness.

Secondly, before we come, we must purge our hearts from all maliciousness and filthiness, and remove out of our minds all our worldly businesses and distractions, which will choke in us the seed of God's word, and keep us from hearing and remembering it. If then we would keep and lock up the treasure of God's word in the chest of our hearts, we must first cast out of it the base rags of worldly vanities, for God and Mammon, spiritual wisdom and worldly profaneness, will never dwell together.

Thirdly, we must before we come have recourse unto God by hearty prayer, desiring him that with his holy spirit he will not only open our ears, that we may reverently hear his word, but also write it in our harts, so as it may never be blotted out.

So in the hearing of the word, we are to perform these duties, if we would retain it in memory: first, we must hear it with delight, for if with David we delight our selves in God's statutes, then we will not forget his word. Psal. 119. 16. If we receive it with joy, as being that precious pearl, which alone maketh rich, then our hearts will be fixed on it, for there as the treasure is, there will the heart be also.

Secondly, we must hear the word with great reverence and attention, fixing our eyes on the teacher, as they on Christ, Luke. 4. 20. and our hearts upon his words: and so that which is received with such attentive reverence, will not easily slip out of memory.

Thirdly, we must observe the method and order of our teacher, how he divideth his Text into several branches, and how he passeth from point to point: and so the general points being remembered, will help us to recall the particulars under them contained; even as the body of a Tree bringeth us to the main boughs; the boughs, to the branches; and the branches to the little sprigges and leaves.

Lastly, after we have heard the word we are to help our memories by prayer, meditation, and conference: for otherwise the food of the word will be as meat undigested, which cannot abide in the stomach, or as the seed uncovered, which is devoured of the fowls as soon as it falleth on the ground.

ANd so much concernig the second sin, laid to the charge of the Priests: the third followeth together with the punishment denounced against it. Verse. 7. As they were [Verse. 7] increased so they sinned against me; therefore will I change their glory into shame. The which words contain two parts: first, the Priests sin: secondly, their punishment. Their sin was the vngratfull abuse of God's abundant blessings and rich mercies, multiplied upon them; in these words: As they were increased the more they sinned against me. Where he expresseth both the blessings multiplied upon the Priests, and their abuse of them; the blessings in these words, as they were increased. Whereby is signified, not only that the Lord had multiplied the Priests in number, but also (and that as I take it more principally) that he had increased them in riches, power, and dignity above the rest of the people; the which extraordinary benefits, should have wrought in them an extraordinary measure of thankfulness and care to glorify God, seeing he was the sole author of all their preferment; as he also implieth, whereas he saith, not that they had thus increased themselves, but that they were increased, namely by the Lord their God.

Their sin was their ungrateful abuse of these benefits, in these words: So they sinned against me, that is, the more I multiplied my blessings upon them, the more they multiplied their sins against me: for thus this word (So) is sometimes taken: as Exod. 1. 12. But as they vexed them so they multiplied, that is, the more they vexed them, the more they multiplied, as our translation also hath it. So in this Prophecy. Chap. 11. 2. They called them, so they went from them, that is, the more they called them, the more they went from them. This then was their sin, that whereas God's liberal bounty towards them, should have made them thankful to God, and zealous of his glory: contrariwise, his benefits made them wanton proud, and forgetful of God; and not only negligent of all good duetyes; but ready to commit any iniquity and impiety against God. The which sin▪ as it is odious in all, so especially in the Priests, as some also think it is implied in the words, against me, which they translate, Sic peccauerunt mihi, they have sinned to me, whereby is intimated that the Priests sins, who draw near unto God, and not only profess his law themselves, but also teach others, do more nearly touch the Lord, dishonor his name, and provoke his wrath, then the sins of the ordinary people; even as the crimes of a Steward whom his Lord putteth in trust with the rest of the family, do more discredit his master, and incense his anger, then the faults of the common servants.

The punishment denounced against this sin is contained in these words: therefore I will change their glory into shame; where by glory, we are to understand all those benefits of riches, power and honor in which the Lord had increased them; all which he comprehendeth under the name glory, because they were their glory, or the things wherein they chiefly gloried. So, whereas he saith, that he would turn their glory into shame, the meaning is, that he would deprive them of all these benefits belonging to the Priest-hood, and so expose them to shame & reproach. As though he should have said, because you have ungratefully abused all those benefits and perogatives which I have endowed you with, above all the rest of my people, and instead of the fruits of love, thankfulness and obedience, have taken occasion by my benefits the more to dishonor me, and to provoke my displeasure, by multiplying your sins against me; therefore I will strip you utterly of all my blessings, in which your chief glory consisteth, and so expose you to be scorned and despised of all who have seen your passed glory, and now behold your present misery.

And this punishment was accordingly inflicted. First, when as the Lord exposed these ignorant Priests to the contempt of the people; but principally when as they were led into captivity, at what time not only the glory of the Priest-hood, but the Priest-hood it self ceased: and so they who were Captains and leaders, became as common soldiers, yea, as miserable captives under their enemies, who had no respect of their place and calling.

And so much for the meaning of the words: the doctrines are these. First, we may observe that the Lord advanceth his Priesthood & Ministry, and endoweth them with many singular perogatives and privileges, above the rest of the people, as he noteth in this place: the which may further appear if we consider their function and calling; for they are chosen of God to stand in his stead, to represent his own person, and to perform his own work which himself performed unto his Church in the days of the Patriarchs, until Moses time. For then the Lord taught them with his own mouth, until the Israelites being terrified with his fearful voice, earnestly desired that they might be informed in God's will by the Ministry of men. Deut. 18. 18. So our Savior performed this office and function, whilst he remained on the earth; but when he ascended into heaven he appointed his Ministers to supply his place, & to instruct his Church. Mat. 28. 19. So that now they are in his stead, and as his ambassadors do deliver the word of reconciliation unto the people. 2 Cor. 5. 20. Whose voice if the people here and obey, the Lord acknowledgeth that obedience as done to himself; whom if they despise, he accounteth the contempt offered against his own person. Luk. 10. 16.

But their dignity and the greatness of their privileges will better appear, if we consider their office and Ministry, and the titles wherewith in the Scriptures the holy ghost hath honored them. For First, in the Ministry of the word, they are the mouth of God to the people, and his ambassadors; who perform his own work; as it is, 1. Cor. 16. 10. even the work of reconciliation, justification, sanctification and salvation. And therefore the Lord vouchsafeth them this dignity to be called 〈 in non-Latin alphabet 〉 , Fellow laborers with God, unto whose most glorious and infinite Majesty, it is an advancement above the worthiness of the most excellent creature, to be acknowledged his meanest servant.

So in prayer, they are the mouth of the people unto God, and as it were the ambassadors general of the earth, by whom they make their suits known unto God, entreat a supply of their wants, and return thanksgiving unto the Lord for all his benefits.

In like manner the Lord hath committed unto them the administration of the Sacraments, which are the seals of his covenant; whereby all his gracious promises, are ratified & confirmed unto us; so that as in respect of the rich treasure of God's word, committed to their disposing, they are the Lord's treasurers; so in respect of the Sacraments, they are the keepers of his great seals. Now if these offices be great under mortal Princes, in corruptible things: how are these officers advanced who are under in these places the King of Kings? who dispence not transitory trifles, but heavenly treasures; nor seal assurances of earthly patrimonies, but of an eternal inheritance and a most glorious kingdom.

But come we from their office to their titles, and we shall find that they are much advanced above others: For the rest of God's people are called his servants, these his stewards, Luk. 12 42. who have the custody of his keys committed unto them, that they may relieve those of the family who are obedient out of their store, and shut the stubborn and rebellious out of the doors. Mat. 16. 19. They are called the Lord's sheep, these the shepherds. Ezech. 34. 2. They the Lord's corn and harvest, these his husbandmen, Mat. 9. 37. They the Lord's Plants in his garden, Cant. 4. 13. these his gardeners who plant & water them, 1 Cor. 3. 6. They living stones in the temple of God, these master builders, 1 Cor. 3. 9. who finish this work and bring it to perfection, Ephe. 4. 12. 13. They children in God's family, these spiritual fathers, who by the seed of the word beget them unto God▪ 1 Cor. 4. 15.

And these were the spiritual perogatives, with which the Lord hath endowed his Priesthood and Ministry; besides which he allotted unto them many temporal privileges; as for example, the double honor of reverence and maintenance: for in respect of the first, none were in greater honor & account among the people, next under the King, then the Lord's Priests: and for the other none more plentifully maintained then they, who had not only the tithes, but the first fruits, oblations, and daily sacrifices; all which they had not at the people's devotions, but challenged them in God's right as being his portion, which when he gave unto them the land he reserved for himself. Neither is the Lord's liberality shortened towards his Ministers in the time of the Gospel, for he hath commanded the people to give unto them double honor: the honor of reverence, and the honor of maintenance, as appeareth, 1 Tim. 5. 17. 18. For if the Lord's care were such both for the honor and maintenance of the legal Ministry and Priesthood, which was the Ministry of the letter which killeth, the Ministry of death and condemnation; how much more that the Miinsterie of the new covenant, which is the Ministry of the spirit that giveth life, and the Ministry of righteousness, (that is, whereby we of sinners are made righteous) should excel in glory, as the Apostle reasoneth. 2 Cor. 3. 6. 7. 8. 9.

The use of this doctrine respecteth both Ministers and people: the Ministers, first, for instruction; that seeing the Lord hath advanced them to such Honor and Dignity, they walk worthy this high calling, thinking no pains too much which they shall take for the advancement of God's glory, who hath so exceedingly honored them.

Secondly, for their consolation & encouragement against all the misery, poverty, reproach & contempt which they suffer in this life. For though outwardly they are poor and destitute of all worldly pomp, yet they are like the Kings daughter, all glorious within; though they are despised of men, yet they are highly esteemed before God; though the world esteemeth them as the very ofscouring of all things, yet the Lord hath chosen them to be his chief Officers, his Ambassadors, his Stewards, his Keepers of the inestimable Treasure of his Word, and of his great seals, the Sacraments of Baptism and the Lord's Supper.

The use which concerneth the people is, that they honor them whom God thus honoreth, and that they behave themselves towards their Ministers, as it becometh the rest of the family to behave themselves towards the steward or Treasurer; the people towards the Ambassador; yea the children towards their fathers. For look what honor is done unto them, as being God's Ambassadors, that the Lord accounterh as done unto himself, whose person they sustain; look what disgrace and reproach is offered against them as being his Ministers, the Lord esteemeth it as offered against himself, and therefore will never let it go unpunished, either in this life or in the life to come: for if David could not endure those insolent abuses which were by Hanun offered against his Ambassadors, whom in love and kindness he sent unto him, but revenged them with the death and destruction of a great part of the people of Ammon: how much less can the Lord endure that reproach, injuries & outrages, should be offered against his Ambassadors, and not revenge these indignities, which are not so much offered against men, as in them against himself? Fearefull examples hereof we have in the Scriptures, as in the conspiracy of Corah and his associates, whom the earth swallowed quick. Numb. 16. In Jeroboam, whose hand was withered up for the contempt and violence which he offered against the Lord's Prophet. 1 Kin. 13. In the two Captains & their fifties, who were destroyed with fire from heaven, because they came not to the Lord's Prophet, with that submissive reverence which beseemed them. 2 King. 1. 9. 10. 11. 12. In the fifty two children who were destroyed by Bears, for scoffing at Elisha. 2 Kin. 2 And the in people of Israel, who because they mocked the messengers of God, and despised their words, and misvsed the Prophets, therefore they were subjected to God's heavy wrath, and in the end utterly destroyed. 2 Chro. 36. 16. 17.

The second thing to be observed is the gorse ingratitude of our corrupt natures: whereby it cometh to pass that the more God multiplieth his mercies, the more ready we are to rebel against him, and to provoke his wrath by our sins; for whereas God's manifold benefits multiplied upon us should make us to humble our selves before him, in that he hath made us so deeply indebted to his infinite goodness; we contrariwise abusing them, make them serve as so many steps whereby we may ascend into the seat of pride; whereas they should serve as so many common places to put us in mind of God's gracious goodness towards us; we abusing them are made hereby more forgetful of God, as though now being thoroughly furnished, we had no further need of his help; whereas they should serve as so many motives to stir us up to holy obedience, that thereby we may glorify God, the author of all our good; we hereby grow more undutiful, like cockred children towards their Parents, or pampred horses towards their masters, and are more ready to fall into the sins of pride, voluptuousness, love of the world, profaneness, and utter neglect of religion and all religious duties; whereas the abundance of God's blessings which we enjoy, should make us to pity, and take compassion on those who want them, they abused through our corruption, do make us to disdain & contemn them; furious and cruel in revenge, and insolent in offering wrongs and injuries. And hence it is that the Lord doth so carefully warn the Israelites, that when they did enjoy all the blessings of Canaan, they should not forget and rebel against him. Deut. 6. 10. 11. 12. Into which sin they shamefully fell, notwithstanding they were thus admonished. So Psal. 62. 10. 1 Tim. 6. 17. Examples of this ungrateful abuse of God's blessing, we have in Saul, Jeroboam, Nabal, Nebuchadnezzar, the people of Israel: but never was age more fruitful of these examples, never land more plentiful in these ungrateful presidents, then this of ours; wherein the more the blessings of God abound, the more pride, forgetfulness of God, contempt of Religion, and the utter neglect of all holy duties abound likewise; so that hard it is to find a man bettered by God's benefits; or more zealous of God's glory, the more blessings they receive from him; but contrariwise the more they abound in honors, riches, peace, health, and all kind of prosperity, the more they show their profaneness, irreligion, worldliness and utter neglect of all holy duties.

The use of this doctrine is, first, that seeing through our corruption we are so apt to abuse God's blessings, we be made hereby more watchful over our own hearts, when we are in prosperity, that we be not overtaken with this unthankfulness, and that we be no more earnest in begging these temporary benefits, then in praying also for an holy use of them, that they may serve as helps and furtherances unto us in all holy and Christian duties: for if the more we abound in them, the more we abound in sin against God, then do they cease to be blessings and benefits, and become snares to entangle us, and thorns to choke in us all virtue and godliness.

Secondly, that we arm our selves with patience, when as we are not so much increased in these temporal benefits, seeing the Lord herein respecteth the good of his children, and with-holdeth worldly blessings from them, because he knoweth they would abuse them unto sin.

Thirdly, that we be not vexed out of measure with impatiency, when as those of whom we have best deserved, do show themselves ungrateful to us, considering that we continually show our selves much more unthankful against God, unto whom we are infinitely more indebted.

The third thing to be observed is, that the Lord condemneth this ungrateful abuse of his blessings and benefits, as a great sin, not only in this, but also in many other places, So Isaiah. 1. 2. 3. he condemneth it as a vice worse then brutish, Isaiah. 5. 5. he complaineth that when he had done what he could for his vineyard, yet still it brought forth wild grapes: so Ezech. 16. 16. 17. that the people abused his blessings as means to further them in Idolatry. So Hos. 10. 1. and 13. 6. But as this sin is in all men grievous, so it is in God's Ministers most heinous, both because the blessings which they enjoy being extraordinary, do require extraordinary thankfulness, and also in that they are daily informed out of God's word, both whence they have these benefits, and that the Lord for all, only requireth a thankful heart, we having nothing else to return unto him.

Now this unthankful abuse of God's benefits unto sin, is committed diverse ways. First, when as we do not acknowledge God the author of the benefits which we enjoy, but ascribe them unto some other things; as unto Idols, an example whereof we have in the Israelites, Ierem. 44. 17. Hos. 2. 5. 8. or unto a man's own wit, power, industry, and labor, an example whereof we have in the King of Ashur, Isaiah. 10. 13. and in Nebuchadnezzar, Dan 4. 27. and this is to sacrifice to our own nets, as is is. Hab. 1. 16.

Secondly, when as knowing God to be the author of the blessings which we enjoy, we do not praise him with thankful hearts, nor employ his gifts to the advancement of his glory, which are the chief ends for which he hath bestowed them. Psal. 105. 45.

Lastly, when as we abuse God's blessings as means and motives to with-draw us from performing the duties which God requireth of us, and to incite us to the committing of the contrary vices. As when by God's blessings we are made more slack and negligent in the duties of his worship and service, as those are who to maintain state, come not to the assemblies of God's Saints, to hear the Word, and call upon his name, when as enjoying prosperity we be moved thereby to with-draw our hearts from God, and to set them upon the world; when as honors make us neglect him who hath advanced us; when as riches like thorns choke in us the seed of the word, so as God's spiritual graces cannot spring in us; when as enjoying pleasures, we wallow in these worldly delights, and spend that precious time wholly in them, which should be bestowed in God's service; when as by worldly prosperity we are made more proud, insolent, disdainful, impatient, revengeful, cruel, unmerciful, voluptuous, spending we care not what upon back, belly, and upon the filthy lusts of the flesh. And this is the chief and most ungrateful abuse of God's benefits, when as we do not only not glorify him, but dishonor and injure him in his own gifts, as if the poor Subject being enriched by his Prince, should employ his riches in furnishing himself for the service of the Princes enemy: or as if the wife having from her husband abundance of all things, should abuse his gifts for the hiring and rewarding of filthy adulterers, as it is. Ezech. 16. 16. 17. 33.

The use of this doctrine serveth to convince the greatest part of our land, of this sin of unthankfulness, seeing the more the Lord multiplieth his benefits of peace, prosperity, and abundance of all good things, the more we multiply our sins, abusing his grace unto wantonness, and his manifold blessings, as arguments to continue us in our impenitence, security and hardness of heart. For are not those most cold in all duties of religion, who most abound with these benefits? do they not choke the seed of the Word in the most, and make it unfruitful? and instead of loving and praising God the more for his blessings, do not men hereby grow lovers of the world, and forgetful of God? do not those who abound most in wealth, honors, and pleasures, employ all to the dishonor of God and the service of sin and Satan, spending God's gifts in pride, excessive bravery, surfeiting, drunkenness and filthy lusts of the flesh, so that the Lord may in our time justly take up this complaint of England, that the more he hath increased it in his benefits the more it hath sinned against him.

The last thing to be observed is, the punishment of this ungrateful abuse of God's blessings, and that is wheresoever God's gifts are thus abused by any, there he will strip them of them; and not only so, but will also bring upon them the contrary evils: as in this place, because they abused their honor and advancement, he doth not only threaten to take it from them, but to turn it into shame and reproach. So he threateneth his vineyard, that because instead of the sweet grapes of righteousness, it brought forth nothing but the sower grapes of sin, after he had bestowed all his cost and labor about it, he would not only abandon and let it alone, but pull down the hedge, and lay it waste to be devoured of the beasts of the field. So when as the children of Israel, were not moved by God's benefits to love and obedience, but sinned and provoked him with their rebellions; he doth not only with-draw his blessings, but his wrath being inflamed against them he bringeth upon them his fearful judgments: Wherevpon one maketh this conclusion, Quanto maiora beneficia sunt hominibus constituta, tanto grauiora peccantibus iudicia: the greater benefits that we receive from God, the greater shall be our punishments, if we abuse them unto sin. Mat. 11. 21.

The use hereof is, that seeing the Lord with a liberal hand hath sown the seed of his benefits amongst us, we return unto him the harvest of love, obedience, and thankfulness; otherwise if we unthankfully abuse God's blessings unto sin, the Lord will not only strip us of them, but also bring upon us the contrary evils: he will turn our peace into war, our liberty into tharldome, our health into sickness, our plenty into penury & want, our glory into shame, and that which we most fear shall come upon us: or else which is worst of all, if he continue these his gifts, yet he will make them of blessings curses, of benefits punishments, by giving us over to our own ways, and suffering us to go on as in all other our sins, so namely in this horrible abuse of his benefits, in the security and hardness of our own harts, until he attach us by death, and call us to a reckoning before his seat of judgment, how we have spent, and what use we have made of his talents, when as not being able to answer one word, we shall be bound hand and foot, and cast into utter darkness, where shall be weeping and gnashing of teeth.

ANd so much concerning the third sin, whereof the Priests are convicted and condemned, and the punishment denounced against it. The last sin which particularly is laid to their charge is, their greedy luxuriousness, whereby they were wholly addicted to pleasures, and pampered themselves with ease and belly-cheare; in the mean time neglecting the main duties of the Priesthood, whereby they should have glorified God, and preserved from destruction both themselves and those also which were committed to their charge. And because they could not maintain this profuse luxury without great comings in and extraordinary gains, therefore they used all wicked and unlawful means to enrich themselves, both by neglecting the duties of their callings which God required, and committing grievous sins which in his word he had forbidden. And this is contained Verse. 8. They eat up the sins of my [Verse. 8] people: and they lift up their minds unto their iniquity. In which words is set down a master sin, and his attendant. The master sin is luxuriousness, in these words: they eat up the sins of my people. The attendant is unlawful avarice, in these words following, and they lift up their minds unto their iniquity. In the handling whereof we are first to show the meaning of the words, and then the doctrines which arise out of them.

And first we are to inquire what is meant by eating the sins of the people; for the understanding whereof we are to know that in many places of the Scripture, sin is put for the sacrifices, which were offered for sin: So Exod 29. 14 But the flesh of the Calf, and his skin, and his dung, shalt thou burn with sire without the boast, it is sin, that is, a sin Offering. So Leu. 10. 17. Wherefore have ye not eaten the sin, (that is, the sin offerings) in the holy place. And in this sense Christ is said to be made sin for us. 2 Cor. 5. 21. that is, an oblation, for our sins, for the satisfying of his fathers justice, and the appeasing of his wrath. In which signification we are here to take it, so that by eating the sins of the people, is meant, the eating of their sacrifices which were offered for their sins.

But it may be demanded, how this is imputed unto them as a sin, to eat these sacrifices, seeing it was the portion of the Priests which was allotted unto them by gods own commandment, as appeareth Leu. 6. 25. 26. 29. Unto which I answer, that they sinned in that these sacrifices did not belong unto them; seeing they were appropriated unto God's true Priests and Levites, which instructed the people, and worshipped God in the Temple at Jerusalem, according to his commandment: But these were Jereboam's Priests, chosen out of the basest of people of other Tribes, who being ignorant themselves, utterly neglected the duty of teaching the people; neither did they offer the sacrifices in the place appointed for God's worship, but in the high places of Dan and Bethel. Secondly, in that in these sacrifices they aimed not at the glory of God▪ nor the good of the people: not at God's glory, for they did not so much offer these sacrifices, that God thereby might be worshipped and served, as that they might hereby serve their own turns, and make large provision for their own bellies; neither did they respect the people's good, for so they would bring store of Sacrifices, & oblations, whereby they might have abundance of provision, to maintain them in idleness and voluptuousness, they were content to wink at their corruptions, to flatter them in their sins, to be altogether silent in admonitions and reproofs, and to persuade them, that though they lived in their sins, yet God would be well pleased and fully satisfied, if they brought their sacrifices to make their atonement. Whereby the people were moved to go on in their sins without repentance, and to rest in the deed done, as though that were sufficient for their salvation. By which their doctrine and practice they utterly perverted the right end and use of the Sacrifices, which were instituted of God to bring the people to repentance and faith. For first when the beast was to be slain, they were enjoined to lay their hands on the head thereof, that hereby they might acknowledge and profess, that themselves had by their sins justly deserved that death which the poor beast suffered, yea, everlasting death of body and soul; to the end that hereby their hearts might be pricked, and their consciences wounded with the consideration of their sins, and the apprehension of God's justice and severe wrath against them; and so be brought to mourn and bewail their sins past, and to a settled purpose and resolution not to fall into them again for the time to come. For which end also God appointed these sacrifices as a certain mulct and penalty for sin, that by this cost and charge they might be restrained from committing these sins, which must be thus dearly expiated. Again, whereas it was impossible that the blood of Bulls and Goats should purge away sin, hereby they were brought as by certain types unto Jesus Christ, who was the Lamb slain from the beginning of the world, by whose blood alone they were to have redemption and remission of sin.

But this doctrine they either knew not, or knowing it, they concealed it, as making much against their profit, and taught the people to rest in the outward Sacrifices as in the deed done, whereby they were not restrained but rather encouraged to live in sin, seeing such easy remedies were provided for them. And hence it is that the Lord useth this metaphor of eating the sins of the people, to signify their eating of the sacrifices offered for sin; because whilst they received their offerings they winked at their sins, never giving them any admonition or reproof, but rather encouraging them in their wickedness, by putting them in hope of pardon for the oblations sake; they hereby turned their sacrifices into sin, and might fitly be said to feed upon the sins of the people, which they swallowed in silence for their own profit.

And thus have I shown their luxurious pampering of themselves in ease and belly-cheare, signified in the first words. Their greedy avarice, whereby they maintained themselves in these luxurious courses, may partly appear by that which hath been said, but is more plainly expressed in the words following: And they lift up their minds unto their iniquity, that is, they not only curiously observe what sins are committed by the people, but also earnestly desire that they may offend, that out of their falls they may raise their own gain and advantage. So that in this place to lift up their minds unto their iniquity, is to expect, and as it were to gape after their sins as after a pray, which they earnestly covet to seize upon. And thus this phrase is used in other places, as Deut. 24. 15. Where it is said, that they should not delay to pay the workmans hire, because he is poor, and lifteth up his mind unto it (for so the words are) that is, earnestly expecteth, and wholly dependeth upon it, because by it his life is sustained. So Ier. 22. 27. But unto the land where unto they lift up their minds that they may return, they shall not return.

The sin therefore of the Priests which is here condemned is, that they desired the people should commit many sins, that so they might receive the benefit of many sacrifices, and being thus enriched, might spend their time in idleness and luxuriousness; the which was an abhominable wickedness against God; for their allowance was granted unto them, that they should restrain the people from sin by their instructions, admonitions and reproofs; and therefore they were to receive their carnal things, that they might communicate unto them spiritual things, and howsoever they gained by the sacrifices offered for sin, yet they should not have delighted in their sins, nay they should have mourned for them, and even have groaned under their burden, to which end the sin offering was allowed them, as appeareth, Leu. 10. 17. for so he saith, that the sin Offring was given the Priests, that they should bear the iniquity of the Congregation, and make an atonement for them before the Lord.

But these wicked Priests were so far from restraining the people from sin, that they encouraged them unto wickedness, by extenuating their offenses, and offering unto them a speedy and easier remedy; namely, that if having sinned, they would come and offer their sacrifices for sin, God would rest satisfied, and receive them into former favor; and so far were they from grieving for their transgressions, that they desired earnestly that they might trangresse, and expected their falls, as wholly depending upon them for their gain and advantage.

To conclude all in a short sum, the sins whereof the Priests are here accused are, that they gave themselves to idleness and belly-cheare, and turned the Sacrifices into a pray, wherewith they pampred themselves; and to the end that they might receive these oblations in more abundance, they winked at the people's sins, never admonishing nor rebuking them for them, but rather desired they should sin that they might offer the more Sacrifices: possessing them with this conceit, that God required no more, but that having sinned, they should by their oblations make satisfaction. Whereby they encouraged them unto wickedness, seeing having satisfied their lusts by committing sin, there was no more to be done for expiation, but to bring new sacrifices, & so they might again renew their sins, as oft as they pleased, so they would also renew their sacrifices and oblations.

And this is the meaning of the words: the doctrines to [The doctrines.] be observed out of them are these. First, we may note, that the Lord condemneth it as a great sin, when a man seazeth upon the profits which belong unto his calling, & spendeth them in luxuriousness and belly-cheare, in the mean time utterly neglecting the duties of his calling, for this was the sin of the Priests in this place. The reason hereof is. First, because where the reward and profit of the calling is given upon condition of the performance of the duties of the calling, there if the duties be neglected, and the profits received, it is esteemed no better then theft in God's sight, because they are usurped without any right, seeing they are not granted absolutely, but upon condition of the duty which is neglected: as if the soldier receiving pay from his prince, do spend it upon his lusts, and is never ready to fight against his enemies; and the servant wages from his master and never perform any service unto him.

Secondly, because the end of our callings and the profits of them, is not that we should pamper our selves in ease, and satisfy our lusts, but that we should by the performance of our duties glorify God, and further the good of the Church and common wealth, which who so neglects, they are like unprofitable Drones, who gather no honey, but live at ease and feed themselves with others labors.

Examples of this sin we have in Esau, who spent all his time in hunting, which should have been employed in the duties of his calling. In the Sodomites, who spent their wealth in pride and pleasures, eating and drinking, idleness and luxvriousnesse, and wholly neglected the relief of the poor. Ezech. 16. 49. In the Idol shepherds, who sleeced their sheep, and fed upon the milk, but did not feed the flock, Ezech. 34. 2. And in the evil servant, who seized upon the reward due to the steward, and spent it in eating and drinking, but neglected the duties which he owed, both to his master and the family. Mat. 24. 49. 50.

The use of this doctrine serveth to condemn the practice of the Popish Monks, who being abundantly provided for out of the Churches stock, do cloister up themselves in their Monasteries, and spend their time in idleness and luxuriousness, performing no duty neither to Church nor common wealth; so also it serveth for the just reproof of many amongst our selves; as of Magistrates, who being liberally maintained at the charge of the common wealth, do neglect the duties of government and executing justice, and spend their time in pleasures and idleness. So also of Ministers, who seize upon the preferments of the Church but do not labor in the work of the Ministry: And lastly, of unprofitable gentlemen, who enjoying the fat of the land, do spend it in pride, excess, and voluptuous living, but perform no good duty either to Church or common wealth. All which have a fearful accompt to make at the day of judgment, seeing they take the Lord's liberal wages, performing no service for it, but wastefully misspend it about the satisfying of their own sinful lusts; let not therefore such men flatter themselves with a conceit, that what they enjoy is their own, and that they may do with their own what they list, for it is not their own absolutely, but only on this condition that they perform the duties of their callings of which it is the reward, and it is then only lawful for us to eat our bread, when as we have earned it with the sweat of our brows, Gen. 3. 19. Neither ought we to spend these gifts of God, for the satisfying of our own sinful lusts, seeing they are his Talents which he hath given us to employ, for the advancing of his own glory, and the good of our fellow servants.

The second thing to be observed is, that howsoever these Priests did easily remit God's right, so far forth as it did not concern their own worldly profit, and were so meal mouthed that they durst not speak against the people's sins, whereby his holy name was dishonored, yet they would loose none of their own right in their sacrifices and oblations: whence we may discern a notable corruption that is in us, which is our singular partiality in respecting our own cause more then the cause of God: for when the matter concerneth him, we are very remiss, cold, and easy to be entreated, but when it concerneth our selves, very earnest hot and inexorable: For example, the Magistrate makes laws for the maintenance of his own right, state, and dignity, and being made doth most straightly execute them, but either he maketh no laws at all to repress those sins which immediately impeach God's glory, or if their be any made yet he is very remiss in the execution: many Ministers are very slack and timorous in rebuking of sin, for fear of displeasing their parishioners, but if any part of their own right or duties, be withheld from them, they show themselves bold and resolute for the recovery of it, though it be with the displeasure of the greatest; many masters suffer their servants to use swearing and blasphemy, pretending they are so unruly that they can bear no sway with them, neither with their persuasions nor rebukes, but if they offer unto them any wrong or damage, then they show themselves men of absolute authority in inflicting upon the offender sharp punishment; so they can easily dispence with their servants for the breaking of the Sabbath, and pass over the matter from themselves, by pretending that they would willingly bring them to the Church, and have them to observe a holy rest, but they are so stubborn and willful, that they cannot restrain them from their vain and unlawful sports; and yet these men who can bear no rule with their servants on the Lord day, have authority and also use it all the six days of the week, to keep them from these unlawful pastimes, and to make them to follow their worldly business; and where is the cause of this great difference, surely not in the servant, who might as easily be brought, to sit in the Church on the Lord's day, as to work painfully in his trade all the week, but the fault lieth upon the master, who is so earnestly resolute for the dispatch of his own business, that he will admit of no denial or excuse; whereas contrariwise either he carelessly permitteth his servants when the Lord's day cometh to do what they lift, or dealeth so coldly and remissly on God's behalf, as if though he do speak, he did not greatly care whether his speech be regarded or no: so when men see God's name dishonored by any sin, they are so bashful and timorous, that they are hardly moved to speak in God's cause, but if their own name be traduced, and their credit impeached in any company, they show themselves furiously violent in removing the imputation. The cause hereof is, our coldness in the love of God, and our too much self love, which maketh men think all too much which they do for God's sake, and all too little which they can do for themselves; for if there were not this exceeding partiality in our affections, we would never show our selves so partial in our actions.

The use hereof is, that seeing our corruption, we labor to reform it; and to this end, we must continually endeavor to abate the inordinate love of our selves, and to increase in our harts that heavenly love of God; and so shall we grow more mild and moderate in our own cause, and more fervently zealous in the cause of God, according to the example of Moses, who in matters which concerned himself, was the meekest man upon the earth, and was easily inclined to put up wrongs, and to depart from his right; but when he was to deal for God, he took upon him an holy obstinacy, so as he would not consent unto Pharaoh, that so much as a hoof should remain behind them, Exo. 10. 26. and shown himself religiously cruel, in slaying some of the Idolaters, and causing others to drink the ashes of the Idol. Exod. 32. 20. 27. The like mildness and patience shown Samuel, when his just government was rejected by the inconstant people; and the like fervent zeal and holy anger, when he was to deal in God's cause against Agag the enemy of the Church, and in reproving Saul (notwithstanding that he loved him) for transgressing God's commandment. 1 Sam 15 23. 26. 28. 33.

The third thing to be observed is, that the Prophet having first accused them of living idly in luxurious excess, under the phrase of eating the sins of the people, doth in the next place condemn them of greedy covetousness and unlawful avarice, whereby they desired to enrich themselves, even by the sins of the people, that so they might maintain their wasteful and profuse expenses, about their pleasures and belly-cheare. And indeed fitly are these joined together in the reproof, seeing they are seldom severed in the offender; for idleness and luxurious excess, is the mother which breedeth and bringeth forth unlawful covetousness, and this wicked avarice is the nurse of this excess and idleness. When as men addict themselves unto idleness, neglecting the duties of their callings, and yet will maintain their port above their pitch, and wastefully spend in pride, pleasure, and belly-cheare, above their means, then must they of necessity fall to plotting and devising, how they may have extraordinary supply by wicked and unlawful means, when as those which are honest and approuable fail them; then they begin to covet other men's goods, and to plot means how they may compass them; then they fall to stealing, purloining, bribing, oppressing, cozening, deceiving and what not, that they may enrich themselves & maintain their excess and pleasure. Thus Magistrates consume their people with tributes and taxations, that hereby they may maintain their excess and wasteful expenses. Thus Ministers heap living upon living, because they cannot be content to live frugally within their compass, but must maintain a port and state above their lawful means, that by their profuse hospitality, they may advance their credit, and so rush into forbidden pastures, being not content to feed in the circuit of their own tether. So Gentlemen, that they may maintain themselves, their wives, and children, in excessive and almost princely bravery, are driven to increase their fines, and inhaunse their rents to excessive rates, and when all this is not sufficient to defray their charges, they are fain to give over hospitality, and to hide themselves in corners to save expenses. And thus also Citizens vying with one another, who shall exceed in pride and excess, and not being able to maintain themselves in this course by their lawful gains and honest labors, are driven to use all manner of fraud and deceit in buying and selling, subtle slights, and indirect ways; and when all this will not serve the turn, they are at the last constrained to break and become bankrupts, either utterly ruined in their estates, or that which is worst of all they keep in their hands the goods of those who have credited them; and so seek to rise again by their fall, & to enrich themselves by bringing others into poverty: or if not so, then they seek to buy or farm some office, wherein they may live by bribing, proling, extortion and exaction, or procure a patent for some Monopolie, that so they may advance and raise their own gains, out of the loss & hindrance of the whole land and common wealth.

The use hereof is, to move men to live within their compass, and to embrace temperance and frugality as being excellent virtues in themselves, and also singular means to preserve us from many vices, and to restrain us from rushing into grievous temptations: For so long as a man living by his honest labors, doth keep his expenses with in the compass of his gains so long he hath much peace of conscience and contentation of mind, neither is he easily drawn by hazarding his credit and much less his soul, to gain that wealth which he can well want; whereas those who spend their time in idleness pleasure and luxurious excess have always their minds stretched upon the rack of want, tormenting themselves with carking care, how they may salve their credit, and maintain their idle bravery, and luxurious wast; and not being able to compass their desires by honest and lawful means, they lie open to all temptations of the devil, and are ready to entertain any wicked and dishonest course which seemeth to proffer unto them the least gain.

Fourthly, we may here observe, that the Lord condemneth it as a heinous offense, when as men desire to enrich themselves by the sins of others; I say when as men desire the falls of their neighbors for their own advantage: otherwise it is lawful for Magistrates to take penal fines, when as they do not desire that their subjects should offend for their own gain, but rather by these punishments endeavor to restrain them from committing of the like faults. But to delight in the sins of our brethren, because thereby we have gain and advantage, is outrageous wickedness in the sight of God; for seeing the plagues of God, death and condemnation is the due wages belonging unto sin, what do these men but greedely desire gain, though it cost the price of men's bodies and souls, and cast the offenders down into hell? Now if it be an outrageous sin to desire gains, though it be purchased with the bodily life of our neighbor, what shall we think of the horriblenesse of their sin, who seek their own profit by hazarding both their bodies and souls to eternal destruction? Thus doth the Pope of Rome offend, who enricheth himself by selling dispensations for sin, and is content to tolerate filthy stews, that thereby he may increase his yearly revenue: And thus do Magistrates offend, when they rejoice in the people's faults and transgressions, because by inflicting upon them a penal mulct they enrich their own coffers. Thus do Lawyers offend, who delight in the malice, discord, and contentions of the people, because hereby they have fit opportunity to enrich themselves with fees. Thus do Judges and Officers of such Courts offend, as make a pray of the sins of the people, watching after & hopefully expecting the neglect of duties, as after a booty or prize, and rejoicing in their hearts, when as they hear of adulteries, slanders, and other enormious crimes, because they may out of them, raise their own profit, which wickedness they manifestly commit, who change the course of the Law, and turn open punishments into privy mulcts, and punishments which should be personal and exemplary, into punishments of the purse. Thus also do they sin, who that they may prevail in their suites, give hire unto the sons of Belial to confirm their false evidence by wicked perjury. And thus do shop-keepers grievously offend, when as they can be content, that their servants should in selling their wares, use lying, swearing, and deceit, that thereby they may put them off at the higher rate. But in this respect Ministers do most grievously sin, when as either they mislead the people, in errors and heresies, that they may have the fitter opportunity of enriching themselves; or when as they flatter them in their sins, and sow pillows under their elbows, that they may more securely go on in wickedness, that so by pleasing them in their lewd courses, they may have the greater interest in them, & in their purses. And this was the sin of the Priests in this place, who by their false doctrine heartened the people in their sins, teaching them that when they had sinned, there was no more to be done, for the appeasing of God's anger, but to offer their sacrifices: and thus the Scribes and Pharisees countenanced children in their vndutifullnesse and rebellion against their parents, if they would bring unto them oblations. Mat. 15. 4. 5. 6. And this is the sin of those false teachers which the Apostle Peter fore-telleth should be in these latter days, which through covetousness should with feigned words make merchandise of men's souls. 2 Pet. 2. 3. The which prophecy we may see most evidently accomplished in the Clergy of the Church of Rome, who for money sell dispensations for sins, and encourage the people in all manner of wickedness, by offering unto them easy remedies to free them from this burden; namely, by doing or buying out of penance, by going on pilgimages, by offering to Saints, by purchasing of pardons, indulgences, and absolutions, by auricular confession, by giving of money to have masses, trentals, and dirges said for their souls: for what worldly man would not be encouraged to live in his sins, which are more dear unto him then his wealth, yea, then the fruit of his own body, as the Prophet showeth; if he may be acquitted of the guilt and punishments thereof by confessing them to the Priest, and by giving of money for the procuring of a pardon or dispensation?

The use of this doctrine serveth to make us abhor the sin of covetousness, which if we once entertain into our hearts, it will lay them open unto all wickedness; for as the Apostle saith, they who resolve upon this, that they will be rich, they fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction; for the desire of money is the root of all evil, &c. 1 Tim. 6. 9. 10. Yea it maketh men not only themselves to run into all manner of sin, not caring what wicked means they use for the increasing of their wealth, but also to take delight in the sins of other men, if they be aduantageable unto them, not caring for a little gain to sell and betray the souls of those to utter destruction, for the redeeming whereof Christ did shed his most precious blood.

ANd thus much for their sin: in the next place he setteth down their punishment, the which is first generally expressed, and then partticularly specified: It is generally expressed. Verse 9. And there shall be like people, like [Verse 9] Priest: for I will visit their ways upon them, and reward them their deeds: or thus, therefore like as the people be, so shall the Priest be also, &c. In which words their punishment is described in a twofold proportion of quantity: first, that the people and Priests should without any difference bear the like punishments. Secondly, that this retribution of punishment, should be proportionated to their ways and works.

Concerning the first, the Lord threateneth that because there was no difference to be found between the people & the Priests, but that both had vttterly neglected their duty: the Priests by living in ignorance, idleness & luxuriousnes, neglecting the preaching of the word, whereby they should have instructed the people, and misleading them by their false doctrine, into errors for their own game & advantage: the people in that they willingly desired to live in ignorance, & rather chose to be under the leading of those blind guides, because they would securely go on in their sins, then under God's true Prophets, who would gaule their consciences by their reproofs: therefore without difference or respect of persons, he would inflict upon them like punishments, that is, he would deprive both of all signs of his love and favor, cause both to be led into captivity, subject both to many miseries and calamities, and make both alike contemptible and inglorious.

The which punishment as it did lie heavy upon all the people in that they should be stripped of all the benefits which they enjoyed, and subjected unto want and misery, be made of free-men, bond-slaves, and of the children of God, the servants of their enemies, so most heavily did it lie upon the Priests, in that they fell as it were from the highest stair of honor, riches, and dignity, unto as low a bottom of penury, comtempt, and ignominy, as the meanest of the people. Whereas there is any respect of persons, in punishing of them, though the offense be one and the same, yet are the punishments diverse and different, for those who are noble and in high place, more fair and easy punishments; for those of mean and base estate, those which are more cruel and ignominious: but the Lord telleth the Priests here, that he would have no regard of their place, but without all respect of person or calling, would cause their punishment to be as sharp and shameful as the basest of the people. The like place unto this we have. Isaiah. 24. 2. And there shall be like people like Priest, and like Servant like Master, like maid like Mistress, &c. 3. Tbe earth shall be clean emptied and utterly spoiled, &c.

The reason why the Lord thus dealeth with them is, because they were not God's true Priests, but shadows only; which were in the place, but performed no substantial duty of that calling, and bore the title, but utterly neglected the main part of their office, the teaching of the people. Now their function, honors, and titles, did not lessen but rather aggravated their sins, in that they unthankfully abused God's extraordinary benefits, and made their sins more exemplary and scandalous, in which respects it is truly said.

Every vice is aggravated by the dignity of the person who doth commit it.

And this was the first proportion of punishment, the other is that he would proportionate their punishments according to the haynousnes of their offenses. For I will visit their ways upon them, and reward them their deeds. In which words is set down both the administration of God's judgments, and the execution; the administration in these words; I will visit their ways upon them. For the understanding whereof we are to know, that the word visit is metaphorical, borrowed from the practice of just Magistrates who going about to punish offenders, do first visit and examine the faults, and then proceed to punishment: so the Lord to approve his righteous judgments, doth show that he will not inflict his punishments rashly, but upon mature deliberation and examination of the delinquents: the which the Lord is able to do in an instant, both in respect of his own infinite knowledge and wisdom, and also in regard that he can always readily produce our witnesses against us, even our own consciences.

The things which the Lord threateneth to visit and examine are their ways; the which also is metaphorical, and signifieth a man's course of life & conversation, in the which he walketh as in his constant way; and if at any time he chance to digress out of it, yet he returneth into it again: And thus it is taken Gen. 6, 12. For all flesh had corrupted his way upon the earth, & Psal. 1. 1. Nor stood in the way of sinners. So that he will not examine and punish them according to their extraordinary actions, which are as it were slips out of the way, by-paths and digerssions, but according to their usual ways, that is, the constant and continued course of their life and conversation.

The execution of God's just judgments, after due trial and examination, is expressed in these words: and reward them their deeds. Where the Lord threateneth that he will deal with them as a just judge, neither rigorously intending the punishment above the fault, nor partially sparing them for favor or friendship, but that he will equally proportionate the punishments according to their demerits. Where we may note that he doth not say, he will reward them according to their thoughts and intentions, nor according to their words and speeches, because the one of these is hidden from men, and the other may be hipocritically coloured and dissembled, but that he may approve his righteous judgments both to the offender and to all others, he saith he will reward them according to their deeds, which are open and manifest.

And this is the meaning of the words: the doctrines which arise out of them are these. First, we may observe God's upright and impartial proceeding in the administation and execution of his judgments and punishments, whereby without any respect or acceptation of persons, callings, or degree, he rendereth unto everyone according to their deserts, as in this place, howsoever the Priests far excelled the common people, in place, dignity, and authority, yet because they were a like sinful, he putteth no difference between them in their punishments. When the whole world rebelled against him, without any respect of persons, state, or condition, he over▪whelmed them all with a general deluge. When Pharaoh resisted his commandment, he found no more favor then the basest of his people. When Nebuchadnezzar would needs be his riuall in his glory, it was not his Monarchy could keep him from feeding and lodging amongst the brute beasts. All Ahab's royalty power and authority, could not privilege neither him nor Jezebel from having their blood licked by the dogs. In a word there was never any so great and mighty who had any favor at God's hand for their power and mightiness, but if they as grievously sinned, they also were as grievously punished, as the poorest and most abject. The curse of the law is denounced indifferently against all who transgress it, Deut. 27. 26. Tophet is prepared of old, not only for poor wicked men but also for the wicked King, Isaiah. 30. 33. And without all respect of persons the soul that sinneth must die. Ezech. 18. 20. The reason is because they are all alike the workmanship of his hands; and therefore as the potter is no more beholding to his pots which are more curiouslie wrought, then to those which are made for the basest use; so the Lord is no more bound to men of greatest dignity, then to those of meanest condition, seeing all are his creatures, alike, and what they have, they have received from him. This reason Elihu rendereth, he accepteth not (saith he) the person of Princes, and regardeth not the rich more then the poor, for they be all the work of his hands. Job. 34. 19. Again, in respect of God's infinte Majesty all are alike, and in respect of his sovereign authority, all are equally his poor vassals, unto whom he hath given his Law, from the obedience whereof none are exempted more then other, nor yet from the punishment therein denounced if they transgress it. Yea, so far is God from sparing the great, rich, and mighty, that these of all other shall receive the greatest measure of punishment. First, because they have more unthankfully abused his rich mercies as means to further them in their sins, which should have served as so many arguments to move them to obedience, & then because being advanced above others in place, dignity and authority, their sins tend more to the dishonor of God, and hurt of their neighbors, then the sins of those who are in mean estate, because they are examplary and scandalous, enticing and drawing inferiors to imitate their wicked practices; so that seldom do these high Cedars fall, but they beat down many of the lower shrubs that stand about them.

The uses of this doctrine either concern all men in general, or more especially respect those who are of higher place and condition: the use which concerns all men is, first, that seeing the Lord who is to be their judge, judgeth uprightly without respect of persons, they be hereby moved to labor in the mortifying of their corruptions, in the & cleansing of their souls from sin, that so they may appear righteous before him, and thereby escape the severity of his justice. And this use Moses maketh, Deut. 10. 16. Circumcise therefore the foreskin of your hearts, and harden your necks no more. 17. For the Lord your God, is God of God's, and Lord of Lord's, a great God, mighty and terrible, which accepteth no persons, nor taketh reward.

The second use is, that we shake off security, whereby men carelessly go forward in their sins, as though God would never call them to reckoning, or though he did, yet were so merciful that no place will be left for his justice; such are to know, that as God is infinite in mercy, so also he is infinite in justice, and therefore will execute his righteous judgments, according to their works good or evil, without respect of any man's person: so that it behooveth everyone carefully to watch over their own ways, and to tremble with fear before God's majesty, when as they find that they live in any known sin without repentance. And this use is made by the Apostle. 1 Pet. 1. 17. And if ye call him father, which without respect of persons judgeth according to every man's work, pass the time of your dwelling here in fear.

The third general use is, that we do not offer wrongs and injuries against our neighbors, for though we can carry the matter so cunningly that they can get no advantage against us before the judgment seat of men, yet when God the upright Judge shall come in his visitation, he will without respect of person revenge the wrongs of the injured, and pay everyone by that measure wherewith they have measured unto others. And this use also the Apostle maketh, diswading men from behaving themselves injuriously to others, because he that doth wrong shall receive for the wrong which he hath done, there being no respect of persons with GOD. Col. 3. 25.

The use which concerneth Superiors: first, respecteth those who excel others in power and riches, that they be not hereby enbouldened to be insolent in offering injuryes, or cruel in oppressing the poor and weak, knowing that there is a superior power unto theirs, who naught respecteth their wealth and might, for he regardeth not bribes, nor feareth the face of the Prince, more then the basest subject, who one day will go his circuit and visitation, and summon all to appear at his Assizes, and will have the causes of the weak and needy, without partiality tried before him: For he accepteth not the persons of Princes, and regardeth not the rich more then the poor, because they be all alike the work of his hands, as it is Job. 34. 19.

Secondly, it respecteth superiors in authority, as Magistrates, and masters of families, that they be hereby moved not to abuse their authority which God hath put into their hands, to his dishonor and the hurt of their neighbor. As first, that the Magistrates in the fear of the Lord execute righteous judgment, without having respect of any man's person, place, or state, not perverting justice for fear, favor, or reward; knowing that there is a supreme Magistate above them, before whom they must be also judged, who cannot be corrupted or perverted, from judging righteously, because there is no iniquity with him, nor respect of persons, nor receiving of rewards, as Jehoshaphat speaketh to his Judges. 2 Chron. 19. 6. 7. So likewise Masters of families, are so to behave themselves towards their family and servants, in love, peaceableness and justice, as knowing that they also have a master in heaven, and a judge of all their actions, who will judge without all partiality, the person of the Master and servant, being unto him both alike; and this use the Apostle maketh of this doctrine. Eph. 6. 9.

The second thing to be considered is, that howsoever wicked men do daily by their sins provoke God's wrath, yet the Lord doth not continually inflict his punishments, but as a just and merciful Judge, deferreth them unto certain times of visitation, and as it were unto certain days of Assizes, as appeareth in this place; for howsoever the Priests were so wholly corrupted in their ways, that they deserved present punishment, yet he doth not presently inflict it, but deferreth it to the day of his visitation: so when the whole world was wholly corrupted with sin, yet he deferred their punishment for the space of an hundred years. Though Sodom and Gomorrah abounded in all wickedness, yet he put off the day of his visitation till the measure of their sins was full: and though the Canaanites were outrageously sinful, yet the Lord deferred to punish them for many years, till their sins were come to full ripeness. The causes of which delays are diverse: the first and principal is God's own nature, even his patience and longsuffering, which maketh him long in resolving to punish, and when he hath resolved, slow in execution: and this the Lord himself professeth in that description whereby he maketh himself known. Exod. 34. 6. The Lord, the Lord, strong, merciful and gracious, slow to anger. So David, Psal. 103. 8. The Lord is full of compassion and mercy, slow to anger and of great kindness. 9. He will not always chide, &c. And this made Jonah loath to denounce destruction against Nineveh because he knew that he was a gracious God and merciful, slow to anger, repenting him of evil. As it is Ion. 4. 2. The second cause is, that men may have time to turn from their sins by repentance, and so escape his punishments. For God taketh no delight in their destruction, but in their conversion and salvation, as he protesteth. Ezech. 33. 11. And this end the Lord plainly noteth, Esa. 30. 18. Yet therefore will the Lord wait that he may have mercy upon you, &c. And the Apostle plainly expresseth it. Rom. 2. 4. where he saith, that God's patience and longsuffering leadeth us to repentance. The Apostle Peter likewise, whereas he saith, that the Lord is patient towards us, because he would have no man to perish, but would have all men to come to repentance. 2 Pet. 3. 9. Lastly, that he may leave the wicked and impenitent without excuse; for when as he hath shown himself loath to punish both by his delays, and by using all means to reclaim them, and yet they stubbornly persist in their wickedness, then are the judgments of God inflicted upon them approved by all men, and even by their own guilty consciences.

Notwithstanding howsoever the Lord for these and diverse other causes deferreth the execution of his just vengeance, yet men abuse this his longsuffering unto sin, either imagining with the Atheist, that he hath not thunderbolts enough to dart against every sinner for every fault, or that there is no providence, no justice, no God that regardeth the sins of men: or with the secure Worldling, that they may go on in their sins without repentance, because these punishments which are so long delayed, will never be inflicted; according to that, Eccle. 8. 11. because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. An example whereof we have in the evil servant. Mat. 24. 48. who because his master deferred his coming, so behaved himself as though he would never come: and in those mockers who because the day of judgment is deferred, therefore walk after their own lusts; like herein unto foolish thieves, who imagine that because the Judge doth not every day sit upon the judgment seat, therefore they may securely steal, because the Assizes will never come.

But such are to know, that as God's mercy and patience will not suffer him to make hast in the punishing of sin, so his justice will not suffer him forever to let it go unpunished; and howsoever he doth not use martial law in executing justice as soon as the offense is committed, yet let them assure themselves, that unless by repentance they plead their pardon, he will surely visit them, either at his quarter Sessions in this life, or at his general Assizes in the life to come. Though Saul were long repriued, after he was condemned, yet at last came the fearful day of his execution. Though Naboth's blood was long unrevenged, yet at last God visited this sin, both upon Ahab, Jezebel and all their posterity. Though for a time Jeroboam flourished in his Idolatry, yet at length it brought a fearful destruction upon his whole family. And though the Lord for a long while suffered the people of the Jews with great patience and longsuffering, yet at last he paid them home, so that now they are a spectacle of his heavy wrath unto all nations, and a reproach and hissing to the whole world.

The use of this doctrine is, first, for our instruction, that we imitate the Lord in his patience and long longsuffering, not letting the rains loose to fury and revenge, upon every occasion, but rather striving to overcome evil with goodness.

Secondly, for our admonition, that we do not abuse God's patience to impenitence and hardness of heart, least whilst we thus heap up the measure of our sins, we do also treasure up for our selves wrath against the day of wrath, and of the declaration of the just judgment of God, who will reward every man according to his works, as it is, Rom. 2. 5. 6.

The third thing to be observed is, that he saith he will visit their ways upon them; thereby giving them to understand, that he would not in examining and judging of them stand upon their errors, by-paths, and extraordinary actions, but upon their usual behavior, and upon their ordinary course in their life and conversation. From whence we learn that the Lord in the day of his visitation will not regard nor examine our sins to punish them, nor our good actions to reward them, if they be extraordinary and extravagant, but will deal with us according to our customable carriage of our selves, and usual demeanure: so that if our way and course of life wherein we walk, be the way of holiness and righteousness he justifieth and approveth of us, notwithstanding our many slips and falls in this way, and errors, by-paths, and digressions out of this way: for not only they are to be accounted blessed of God, who sin not, seeing thus the blessing should belong to none of the sons of Adam Christ excepted, but they also are blessed Who have not stood in the way of sinners, nor sat in the seat of the scorners, as it is, Psal. 1. 1. that is, who have not made a custom and usual practice of sin and wickedness; and the reason is, because the Lord doth not judge us as he findeth us in some by-way, where into we have been thrust with some violent or sudden passion, but according to that way wherein we walk with a constant purpose and settled resolution. So it is said that they are blessed, who are upright in their way, and walk in the Law of the Lord, Psal. 119 1. that is, they are blessed notwithstanding all their infirmities and imperfections, who in the uprightness of their harts desire to keep a constant course in godliness; and howsoever they often go astray through error and corruption, yet make choice of God's Law as the way wherein they desire to walk. For if the Lord should mark what is done amiss, who were able to abide it? Psal. 130. 3. If he should Enter into judgment with us, and examine our particular faults, none that liveth should be justified in his sight. Ps. 143. 2. But the Lord knoweth our weakness, and accepteth of our desire and endeavors, he doth not deal with us after our sins, nor rewards us after our iniquities: but as a father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth whereof we be made, he remembreh that we are but dust, as it is Psal. 103. 10. 13. 14.

As therefore a loving father beareth with the infirmities of his child, when he seeth that he taketh good courses, & indeauoureth with an earnest desire to please him: so the Lord much more accepteth of the imperfect obedience of his children, when as he seeth that with upright harts, they desire to serve and please him, covering their imperfections with Christ's perfect righteousness, and washing away their corruptions in his most precious blood, so as in the day of judgment they shall not arise against them to their condemnation. Although David did make a fearful digression out of the way of righteousness when as he committed murder and adultery, and numbered the people, yet God did not judge him according to these particular slips, because in the whole course of his life he kept the ways of the Lord, and hated all by-ways of falsehood and iniquity, as himself professeth, Psal. 18. 21. and 119. 104. He did not condemn Peter for digressing into the way of iniquity when as he denied his master, because he did not voluntarily make choice of this way, but was suddenly thrust into it by violent fear; nor Paul because he sometimes did the evil which he would not, being taken captive with the violence of sin, seeing he was in his general course delighted in the law of God, and did earnestly strive against his corruptions.

So in like manner, he judgeth the wicked according to their ways, and not according to their particular actions, neither doth he respect their ague fits of Religion, and justice, when as generally in the course of their life, they cast his laws behind their back, and willingly walk in the ways of wickedness, but judgeth them according to their ways, and the constant course of their conversation. So it is said that the wicked should eat the fruit of their own ways. Prov. 1. 31. And the Lord threateneth to visit Jacob according to his ways, Hos. 12. 2. Though Pharaoh sometimes confessed his sin and justified God; though Saul uttered many good speeches, and performed many actions which might well have beseemed a better man; though Jehu in a fit shown great zeal in suppressing idolatry, and in erecting God's true worship; though Ahab once humbled himself before God, and by outward signs testified his repentance; and though Herod hard John the Baptist willingly, and in many things yielded obedience to his admonitions, yet none of all these were approved by God, because whatsoever their particular actions were, yet they were wicked in their ways, that is, in their life and conversation.

The use of this doctrine is, that we labor for upright harts, and constantly resolve to forsake all sin, and to embrace all righteousness in our lives and conversations; and then if besides our purpose and desire we digress out of the right way by falling into some sin through infirmity and the violence of our corruptions, the Lord will spare us as a father spareth his child, who desireth to please him, as he professeth, Mal. 3. 17. Neither shall our imperfections and slips, with-draw God's love or hinder our salvation, because he doth not visit nor punish men, according to their errors and slips, but according to their ways, and ordinary course of life.

Secondly, it serveth for the terror of hypocrites, who securely go on in the course of sin, thinking that God will be well pleased if at sometimes they make a show of religion by going to the Church, or giving an alms to a poor man, or by performing some other works of justice, mercy, or liberality. But such are to know, that unless they keep a constant course in godliness, and make the path of righteousness and holiness their ordinary way, all their particular good works, which are but as it were so many steppings aside out of their constant course of sinning, will little profit them in the day of God's visitation, because they shall be judged, not according to their extravagant good deeds, but according to their ways and ordinary conversation.

The last thing to be observed is, that he saith he will reward them according to their deeds Whence we learn that in the execution of God's punishments and judgments, he doth not proceed according to men's thoughts and intentions, nor yet according to their speeches and words, but according to their works and actions; so that it will not avail us, when God cometh to visit and judge us, to say that we have had many godly resolutions, religious intentions, and a good meaning; nor yet that we have said, Lord, Lord, and made a goodly profession of religion and godliness, if we have been profane and unjust in life and conversation, and have not done the will of our father which is in heaven. Mat. 7. 21. Seeing the Lord will reward us, not according to our thoughts and words, but according to our deeds and works. Not that the Lord will in judgment neglect the thoughts and words of the godly to reward them, and of the wicked to punish them; for the Lord seeth all things. Job. 42. 2. He searcheth the heart and reins. Ier. 17. 10. And he judgeth even the very secrets of men. Rom. 2. 16. And it is also said that men shall give an account of every idle word at the day of judgment. Mat. 12. 36. But this is understood, that the Lord will principally in giving sentence, in dispensing of his punishments and rewards, respect our works and actions. So it is said. Rom. 2. 6. That God will regard every man according to their works. So Mat. 16. 27. it is said, that the Son of man shall come in the glory of his father, with his Angels, and shall give to every man according to his deeds. And the Apostle telleth us, that we must all appear before the judgment seat of Christ, that every man may receive the things which he hath done in his body, whether good or evil. 2. Cor. 5. 10. So likewise our Savior Christ setting down the form of the last judgment, showeth that the sentence shall be pronounced according to their works. Mat. 25. 35. 42. From whence we are not to gather with the Papists, that as wicked men are condemned for the demerit of their evil works, so the godly are saved for the merit of their good works; seeing there is not the like reason in that they are absolutely evil, but these not absolutely good and perfect, and therefore cannot justify nor save us before God's judgment seat, they being imperfect; but only a lively faith, which doth apply unto us Christ's perfect righteousness. But for as much as this faith is a spiritual grace, and not outwardly seen, therefore the Lord to take away the brags of hypocrites, who would boast of that faith which indeed they have not, and to approve unto all his righteous judgments in dispensing of his rewards and punishments, doth not judge according to the root of faith which is hidden, but according to the fruits of good works which are open and manifest.

The use of this doctrine is, that we do not with ignorant people content our selves with our good meanings, nor with hypocrites rest in glorious speeches and in a goodly profession of Religion, but that we labor to approve both our good intentions and outward profession to be indeed sincere and upright, by our holy practice and actual obedience. For not everyone who saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of the father which is in heaven. Mat. 7. 21. Not the hearers of the Law, but the doers thereof shall be justified. Rom. 2. 14. Not they that are bare hearers of the Word, but they which hear it and keep it are blessed; as for those who are professors of piety, and workers of iniquity, they shall be separated from Christ and from his glory. Mat. 7. 23.

Secondly, it serveth to show the miserable estate of the wicked in the day of God's visitation, who shall have a proportion of punishment according to their sins, for if every sin deserve everlasting death, seeing God's infinite justice being offended, cannot be satisfied but by an infinite punishment, what a fearful measure of condemnation is prepared for those, who shall bear the punishment of their sins which are innumerable, & of which they have made an usual and common practice!

ANd so much concerning their punishment generally expressed. In the next place it is particularly specified, Verse 10. For they shall eat and not have enough, they shall [Verse 10] commit Adultery and shall not increase, because they have left off to take heed to the Lord. In which words he doth proportionate a punishment to their sin, and withal adjoineth another cause of all the evil which he brought upon them. The punishment proportionable to their sin is, that whereas they bent their whole endeavor to pamper the belly, and to pass their days in all voluptuous excess, the Lord threateneth that they should spend all their labor in vain, for either they should not attain to that plenty which they so earnestly desired, or though they had abundance, yet he would with-draw his blessing and make all unprofitable, so as they should find no contentment in anything which they enjoyed: and whereas they exceedingly desired to have store of children, unto whom they might leave that abundant wealth which they had couetously scraped by the wicked abuse of their office and Priest-hood, that so they might perpetuate their names and continue an everlasting memory of themselves in their posterity; and because they could not have so many children as they desired in lawful marriage, therefore gave themselves to unlawful lusts, and multiplied their adulteries, that so at least they might increase a bastardly brood, who might succeed them; the Lord threateneth that he would cross them in this their wicked purpose also; for howsoever they multipled their whoredoms for increase, yet their posterity should not hereby be multiplied, but their name should perish notwithstanding all their wicked devices to continue it, and their wealth which they desired should be enjoyed by their children, should all come into the hands of strangers.

The meaning then of these words is this, that because these Priests cared not what wicked means they used so they might accomplish their desires, therefore the Lord threateneth to cross and curse them in all their impious designs, so as they should by no means attain unto their evil purposes. More particularly, because they were addicted unto all manner of wicked avarice, that being enriched they might spend their time in voluptuous pleasures, he therefore threateneth, that though they had store of food, yet it should not satisfy them; though they exceeded in all manner of voluptuous pleasures, yet they should bring unto them no manner of contentment, but the more they fed upon them, the more they should hunger after them; and howsoever they seemed filled, yea and cloyed with them, yet they should not satisfy them, but rather increase their appetite. And because for the increasing of their posterity, they rather trusted to their adulteries, then to God's blessing on their lawful marriage, therefore he threateneth that they should spend their strength in vain, and notwithstanding all their wicked endeavors to the contrary, should die childless.

The cause and as it is were the root of all these evils, is discovered in these words: Because they have left off to take heed to the Lord: or, to observe and wait upon the Lord. Which words may admit of a general or more special interpretation: generally they may be understood thus, that therefore these evils came upon them, because they had given over to observe the Lord, his will, and his commandments, that they might perform obedience unto them; for servants are said to observe their masters when as they diligently wait upon them, and are ready at their beck, marking and observing both out of their words and countenances, what is their will and pleasure, that they may obey it. And thus this phrase is used Zach. 11. 11. The poor of the sheep which do observe me, or wait upon me, that is, who endeavor to serve and please me. So that in this sense the sin which is here laid to their charge was, that they had given over to serve the Lord, and had forsaken his pure worship prescribed in his word, and not marking what God's will was, had given over themselves to will-worship, and the inventions of their own brain.

The more special interpretation, which I take to be most fit and agreeable to the text is this; that because they had used all wicked & ungodly means, to maintain themselves in voluptuous pleasures, to attain unto riches, and to propagate their posterity, and had left off to observe the Lord, that is, to wait upon him, in the use of lawful means, for the attaining unto their desires, not regarding what was his will, so they might have their own will, nor relying upon his providence, but upon their own unlawful shifts; therefore he would cross them in their wicked courses, and would so curse their ungodly means unto them, because they would not rely themselves upon his blessing, in the use of those which were good, that they should perish in their frustrated hopes, and altogether fail in their desires.

And this is the meaning of the words; the doctrines which [The doctrines] arise out of them are diverse. First, we may generally observe, that howsoever the wicked & ungodly do make sure account by their subtle plots and mischievous practices to accomplish their desires, and to compass what they will, yet the Lord so crosseth them in their evil courses, that they fail in their hopes, and are altogether disappointed in their designs; for either the Lord doth merely frustrate all their labor, in not suffering them to attain unto such worldly benefits, which they pursue, or if they obtain them, yet doth not suffer them to enjoy them, because he with-holdeth his blessing, and all comfort and contentment in the use of them. For the first: how many are there who have set their harts wholly upon the world, and with far more fervent desire have sought for temporal benefits, then the salvation of their own souls, not caring what wicked means they used, so they might accomplish their designs, and yet have been so crossed by God, that they could never atchiue their wills? How many ambitious men have spent their whole lives in climbing the hill of honor, sometimes laboring to advance themselves by Machiuilian policies; sometimes indeauouring to clime up by treading upon other men's shoulders, not caring who fall so they may rise, and yet could never make any ascent at all, or if they did, have tumbled down again before they have come to the mid way, into the lowest bottom of shame and disgrace? Whilst Adam sought to be in honor equal to God himself, he got a shameful downfall and if God's mercy had not stayed him by the way, he had fallen as deep into hell as the Devil. The old world labored to get fame by raising a Tower up to heaven; but the end was Babel, that is, confusion. Absalom desired to seat himself upon the royal throne, but the advancement which he got, was to be hanged on a Tree. Nebuchadnezzar would be honored as a God, but he was abased under the condition of the meanest man, and became a companion of the beasts. So how many covetous men have spent their time in greedy scraping of riches, who in scraping have scattered them, and whilst (like Aesop’s Dog) they greedely grasped after that which they had not, lost that they had? How many is there who in seeking wealth, have found poverty, proving that true in their own experience (which the wise man speaketh) that riches taketh her to her wings as an Eagle, and fleeth away the faster, the more eagerly she is pursued? so how many have fixed their minds wholly upon voluptuous pleasures, who by surfeiting, drunkenness, and unlawful lusts, have drawn upon themselves grievous sicknesses and diseases, and have ended their days in grief and misery?

The use hereof serveth to show, the wretched estate of wicked worldlings, who miserably toil themselves in pursuing these transitory trifles, and yet in the end do miss of their purpose and loose all their labor; yea and that which is worst of all, after they have made sale of their souls, by using all wicked means for the purchasing of these worldly vanities, they are mocked in their hopes, and whilst they put out their hand to receive their miserable bargain, and open the bag to see what they have gained, they find instead of honor shame, for riches poverty, and for pleasures grief and misery. Herein not unlike to unhappy vnthrifts, who having sold their goodly patrimonies for a meals meat, after they have passed from them all their title and interest, be sent away empty without any relief.

And this is the state of such wretched men, who using all wicked means for the compassing of their desires, do after much hunting catch nothing: neither is the case of those much better who by unlawful courses have gotten the possession of that which so eagerly they pursued; for though they have it, yet they enjoy it not, though they abound in all worldly things, yet they have no benefit by them, the Lord not giving them hearts to use them to their comforts and contentation. For how many are there who whilst they are pursuing these transitory trifles do highly esteem of them, imagining that they should attain unto a high degree of happiness, if they might attain them, but after that they have once possession of them, can find in their use no comfort or contentation, either because they find them far short of their expectation, or because they have in them as much trouble and vexation, as pleasure and benefit, or finally in that they have wounded their consciences by using wicked means in coming by them.

Others there are, whom the Lord giveth over to be tormented with the hungry fury of insatiableness, whereby it cometh to pass that all which they get of these worldly vanities, serveth but as fuel to increase the flames of their lusts, as drink to their dropsy desires which nourish the disease but do not quench their thirst, as sawces which rather sharpen the appetite then allay their hunger, and as wind in the stomach which filling satisfieth not but rather tormenteth: the ambitious man can never be satisfied with honor, but is more tormented when he seeth but one above him, then delighted when he seeth thousands under him, & is more vexed with one supposed disgrace, then contented with innumerable honors which are done unto him, as appeareth in the example of Haman who was even sick with grief and despite when only Mordecai neglected him, though all the rest of the emperors court did him obeisance.

So the covetous man is never satisfied with riches; according to that Eccle. 5. 9. He that loveth silver shall never be satisfied with silver, and he that loveth riches shall be without the fruit thereof. Where he setteth down a twofold quality of a covetous man; the first is that he is insatiable; whereby is cometh to pass that the more he hath the more he desireth, et cum habet quod voluit, non habet quod vult, when he hath what he desired he resteth not satisfied, but still desireth more; and though he hath too much yet he hath never enough, though unto others he seemeth to abound, yet in his own judgment he is still in want. In which respect Covetousness is compared to a bottomless gulf, or the grave, which are never filled, and to horse-leaches, which are still sucking but are never satisfied. The other is his misery, in that he depriveth himself of the fruition of that which he possesseth; for so wholly intentiue is he in hunting after a new pray, that he pineth with hunger, forgetting to feed upon that which he hath already caught▪ and so eager in pursuing that wealth which he hath not, that he quite forgetteth to use that he hath, and therefore it is truly said, that auarus eget tam quae habet, quam quae non habet, he hath no more use of that which he hath▪ then of that which he hath not; in regard of which his miserable condition, the wise man preferreth untimely birth before such a life. Eccle. 6. 3.

So likewise the voluptuous man feedeth continually upon pleasures but is never satisfied with them, for when he hath enjoyed one, he hungereth after another, and when he hath enjoyed thousands, he is as far from contentment as at the beginning; so that pleasures to the voluptuous are like unto sweet drinks; they are delightful in the going down but never quench the thirst. Pro. 23. 35.

The use of this doctrine is, that we do affect these worldly things with great moderation, and that we use only those means which are lawful for the accomplishing of our desires, for if we suffer our harts to be as it were nailed to the things of this life, then will they become so many baits to draw us into temptations, and into the snares of the devil. And when to obtain them we have taken a certain course to disinherit our selves of heaven, and to enter into sure possession of hell, this heavy but just judgment shall be added unto all the rest, that we shall be given over to be tormented with the Canina appetentia, the greedy worm, so as we shall still be feeding upon these earthly vanities but shall never be satisfied, and they shall be unto us as painted meats, which may for a time please the eye, but will rather increase our appetite, then allay our hunger.

The use is, that we set our hearts upon the Lord, and in the first place seek heavenly things; for if we love the Lord, we shall enjoy him, and he alone will thoroughly satisfy us with all joy and contentment. If we fear the Lord, he will not only tickle and allure the desire, but also fulfill and satisfy it. Psal. 145. 19. If we delight in the Lord, he will give us the desire of our heart. Psal. 37. 5. And in a word, if we seek the Lord above all worldly things, then shall we want nothing which is good. Psal. 34. 10. Neither shall we need to fear, that by too earnest affecting heavenly things, we shall deprive our selves of all earthly benefits, for we have a promise from God who cannot deceive us, that if we will in the first place seek his kingdom and righteousness, all earthly benefits necessary for us, shall be cast unto us as vantages to the bargain. Mat. 6. 33.

The second thing to be observed is, that though we have never so great abundance of meat, and all manner of provision, yet it will never nourish and satisfy us, when God layeth his curse upon it. So the Lord threateneth that if the people sinned, he would break the staff of bread, and bring a twofold famine into the land; the one kind through the scarcity of bread, which may be called the famine of the poor; the other through insufficiency of it to nourish, whereby it should come to pass that eating they should not be satisfied; with which famine the rich should be pinched as well as the poor. Leu. 26. 26. The which judgment was inflicted upon the Jews, as appeareth. Hag. 1. 6. Ye have sown much and bring in little, ye eat but ye have not enough, ye drink but ye are not filled, ye clothe you, but ye be not warm, & he that earneth wages, putteth the wages into a broken bag.

The reason hereof is, because the Lord is the God of nature, who hath not given to his creatures any absolute virtue and power, to attain unto the ends for which they were created in their own strength, without his further blessing; but hath reserved unto himself a superior and over-ruling power, whereby he can restrain their virtue and make them weak & impotent for any use. Yea, so can he over-rule them, that when he pleaseth he can accomplish by them contrary effects to their own nature: as for example, if he with-draw his blessing, and lay his curse upon them, bread and meat have no more power to nourish us, then the earth or stones; nay contrariwise they serve as the instruments of death to bring us to our end, and have the same operation with deadly poison, causing us to fall into desperate diseases. Riches without God's blessing do not bring comfort and contentment, but torment the possessor with care, and work in him a greedy insatiablenesse. Physic when God curseth it, killeth instead of curing; and the very air it self, which in it own nature, refresheth the vital spirits, and preserveth life, when God's curse lieth on it, instead of refreshing poisoneth us, and by the infection thereof, bringeth the plague and pestilence.

The use hereof is, that when the Lord hath given unto us plenty of meat, drink, apparel, riches, and all manner of provision, that we do not rest upon, and trust in our store, as though being thus furnished we had no further need of God's help, which was the sin of the rich fool, Luk. 12. 19 who said to his soul, Soul thou hast much goods laid up for many years, live at ease, eat, drink and take thy pastime. For if we thus make an Idol of our own provision, by trusting and relying on it more then on God himself, the Lord in his just judgment will break the staff of bread, and so we trusting to a broken staff are sure to be most deceived, when we most rest on it. Let us therefore learn, not only in the the time of want, but also when we abound in all plenty, to beg at God's hands our daily bread, and to be as earnest in craving his continual blessing upon that which he hath already given us, as in imploring the supply of our wants, before we have received it.

The second use serveth to comfort God's poor servants; for seeing it is not in the virtue, and much less the quantity of the food which we receive principally, that we are nourished, but in God's blessing; therefore though their store be small, they may safely rest upon God's providence, who as he can leave little virtue in great store, where he meaneth to curse, so he can add double virtue to single provision, and make their small pittance as sufficient for the preserving of their health and strength, as the great abundance of the rich. For as our Savior hath taught us, We live not by bread only, but by every word which proceedeth out of the mouth of God Mat. 4. 4. If Elias have but one meals meat, yet God can add such virtue to it, that in the strength thereof he shall be able to travail forty days; if the poor widow will depend upon gods providence, though she have no more but a handful of meal, and a cruse of Oil, yet it shall by God's blessing be made sufficient to preserve her the whole time of dearth. Though Daniel and his fellows have only water and pulse to feed upon, because they would not transgress God's commandment to have better cheare, they shall thereby be fairer and in better liking, then they who eat the portion of the kings meat. And who doth not see by daily experience, that our poor country people, who feed for the most part upon hard cheese, milk, and roots, through the blessing of God, have greater strength and better health, and longer life, then the richer sort who pamper themselves with all dainties?

The last use is, that seeing we are for our nourishment to depend more upon God's blessing then upon our own provision, hence we learn to eat our bread in the sweat of our brows, and to furnish our store by honest & lawful means, that so we may with comfort expect God's blessing upon our food: otherwise if we make our provision by wicked and unlawful means, though we have abundance in possession, yet we shall have little comfort in the use, seeing we can have no assurance of God's blessing. For example, if any get their goods by fraud & deceit, how can they hope that the Lord will bless them in their theft, seeing he hath plainly told them, that they who eat the bread of deceit their mouth shall be filled with gravel? Prov. 20. 17. How can they expect the blessing of God upon that food which is gotten by oppression and cruelty, whereby they eat the flesh and drink the blood of the poor, as the Prophet speaketh, Mich. 3. 3. Seeing their meats swimming in blood call for vengeance, and even the stones in their walls, and the timber of their houses cry unto the Lord against them as it is Habac. 2. 11.

The third thing to be observed is the disposition of wicked men, who care not what unlawful means they use, so they may accomplish their desires. So the wicked priests coveting to have children, who might inherit their wealth, and by continuing their name might keep them in perpetual memory, and not having their desire satisfied by the ordinary means of lawful marriage, instead of fleeing unto God, who is the sole author of generation, they take unto them harlots, and so imagined that by multiplying their adulteries they should also have multiplied their posterity. Thus when men desire to be rich, instead of craving God's blessing on their honest labors, in whose hands the earth is & all that therein is, Psal. 24. 1. they fall to using ungodly and dishonest means, fraud and deceit, oppression, extorsion, and all manner of cruelty; when they affect advancement they do not seek God's honor, that he may honor them, but rather use Machiuilian policies to advance themselves, not caring so they may rise though it be with the ruin of many others. And the reason hereof is, because men trust in themselves more then in God, and depend more upon their own providence then on God's promises; imagining that they are able to find out a readier way, and a far more speedy course, for the achieving of their desires, then any is which God hath prescribed. But oftentimes it cometh to pass, that they make more hast then good speed, the Lord frustrating their purposes, and bringing their counsels to naught. Whilest Achan sought to be presently rich, and would not stay God's appointed time, till he might enjoy his portion in the Land of promise, he brought God's fearful judgment upon himself and all his family. When Gehezie labored to enrich himself by unlawful means, he got gods curse with his gains, even the leprosy upon himself and all his posterity. When Absalom would needs sit on the throne before his time, though he purchased the crown with his fathers head, he was hanged in a tree. When Haman would raise himself, though it were with the ruin of all God's people, he was raised indeed, but it was upon the Gallows.

The use hereof is, that as we are to desire nothing but that which is good, so we are for the compassing of it to use only lawful and good means, waiting upon God's leisure, and watching for his blessing upon our honest endeavors; and then we may undoubtedly hope, that if that which we desire be good for us to receive, the Lord will grant it unto us, according to his promises. Psal. 27. 14. Hope in the Lord, be strong and he shall comfort thine heart. So Psal. 37. 34. Waite on the Lord, and keep his way, and he shall exalt thee that thou shalt inherit the land. Prov. 20. 22. Waite upon the Lord and he will save thee. But if we will prevent the Lord by our own subtle means, and take a speedier course for the compassing of our desires, then he hath prescribed us, namely, by our crafty fetches, and unfaithful and dishonest dealing, let us rest assured that either the Lord will cross all our devises, and frustrate all our wicked endeavors, or if we obtain by these means the things which we desire, they are given unto us in God's wrath and not in his love, and accordingly we shall find in the use of them a curse and not a blessing.

ANd thus much concerning the sins and punishments, both of the Priests and people. Now whereas it might be well wondered at, that the people who professed themselves the people of God, a chosen nation, and more holy and religious then all others, & that these priests who boasted that they were the Priests of the Lord, and had the Law and testimonies, which they were daily to read, study and publish unto the people, should be besotted with ignorance, and corrupted with so many enormious crimes: in the next words he rendereth the reason, namely, that they were become brutish in their sins, because by wallowing themselves in brutish pleasures, they were wholly infatuated and deprived of their understandings. This reason is expressed Verse 11. [Verse 11] Whoredom, and wine and new wine take away their heart. As though he should have said, it is no marvel, that these Priests and people, howsoever they make profession of religion, are sottish in their sins, and more like beasts then men; seeing by addicting themselves wholly to brutish pleasures, they have lost the use of common reason, and have no understanding in any good thing.

But let us more particularly set down the meaning of the words: By Whoredom and wine some understand their Idolatry and delight in superstition; but I rather take them in their literal sense. First, because they better so agree with the verse going before, whereupon they seem to depend, in the which they were condemned of voluptuousness. Secondly, because howsoever Idolatry is usually signified by whoredom, yet delight in Superstition, is not so fitly signified by wine. Thirdly, because I hold it always best and safest to rest in the plain and natural meaning, and not to run to Allegories, when such a sense agreeth with the Analogy of faith, and with the circumstances of the place.

By Whoredom and Wine therefore, we are to understand generally all voluptuous pleasures, and more especially the sin of uncleanness and drunkenness, which above all other brutish pleasures rob men of their hearts, and unto which they were principally addicted, as before hath been shown. Neither are we so to take it, as though Wine in it self were a stealer of harts, seeing if it be moderately used, it cheereth and refresheth the heart of man, and maketh him more sit for God's service, to which end it was created; but by Wine we are here to understand the excessive abuse of Wine unto drunkenness, which taketh away the heart, and quite extinguisheth the light of reason. Isaiah. 28. 7.

It is further added unto Wine, New wine or sweet wine, that by this repetion or rather addition he might amplyfie, and more fully set forth their voluptuous excess in drinking, in that they mingled the new with the old, or when they were glutted with the one, used the other that so they might set an edge on their dulled appetites, and where their cloyed intemperance, that thus they might gull it down in greater abundance. So that by this addition he chargeth them, that not only they were addicted to drunkenness, being overtaken through the infirmity of their nature, but that they did voluntarily wallow in this sin with delight, and because they would use it with greater pleasure, they tried new and wanton conclusions, and did as it were set up a school of riot, and intemperance.

Where by the way, he also tasketh their great ingratitude, in that the better the Lord fed them, the more they kicked against him; the more liberally he multiplied his benefits, the more they abused them to wantonness, voluptuousness, and all beastly Epicureanism.

It is further said that Whoredom, Wine, and new Wine did take away their heart. Where by heart we are to understand all the chief faculties of the soul, as the understanding and reason, the will and affections; so that through their voluptuousness their minds were infatuated with blind ignorance, their wills with-drawn from all goodness, and their affections become so brutish that they delighted in nothing but in beastly sensuality. And in this sense the heart is usually taken in the scriptures: for whereas man consisteth of two principal parts, the body and the soul, the body is usually called the flesh; the soul the heart. So Psal. 84. 2. My heart and my flesh rejoice in the living God. 1 Pet. 3. 4. Let the hid man of the heart be uncorrupt. Psal. 16. 9. Wherefore my heart is glad, my tongue rejoiceth, my flesh also doth rest in hope. Gen. 6. 5. and 8. 21.

And this is the meaning of the words: the doctrines are [The doctrine.] these. First, we may observe, that prosperity and abundance are the causes why men wallow themselves in voluptuous pleasures; not in their own nature, for being so considered they are God's good blessings and benefits, but as through our corruption, they are abused unto sin. And this showeth the poisonous contagion of our natures, which so infecteth God's creatures, that of wholesome drinks they become deadly potions, of good evil, and of blessings curses. The more God enlargeth our prosperity, and multiplieth his benefits, the better we should remember and love him, the more thankful we should be unto him, the more zealous of his glory, the more dutiful, obedient, & diligent in his service, seeing like a bountiful master he doth so richly reward our labors. And the more we abound in gods blessings, the more sobriety and temperance we should show in the use of them; for we need not to be rauenously greedy at a full table, and the greatness of the cheare should rather abate then whet our appetites. But such is the hateful corruption of our natures, that we make a quite contrary use of God's benefits; for when men are enriched with them, they forget God, they set their harts on the world, they never return praise to the author of all their good, they wax key cold in their devotions, undutiful, negligent, idle and wholly addict themselves to voluptuous pleasures, wastefully misspending God's blessings in excess, riot, wantonness, and belly-cheare, whereby they are made altogether vnsit to perform any service unto God, and most fit to serve Satan, sin, the world, and the lusts of their own flesh. An example whereof we have in this place; for when the Priests and people flourished in prosperity, and abounded in wealth, they gave themselves to all voluptuousness, to Whoredom and drunkenness, whereby they were wholly infatuated, and became ignorant and forgetful of God's Law, negligent in their callings, and unfit for any good duties. Many other examples might be brought to illustrate this point. The Sodomites inhabiting a place which was so enriched with God's benefits that it was like another Paradize in pleasant store, abused these gifts of God to pride, gluttony, drunkenness and all manner of unlawful lusts. The Israelites for a little while abounding in a place of want, instead of praising God for his benefits, sat down to eat and drink and rose up to play. The rich glutton, having store of wealth, spent it all in purple, fine linen, and delicate fair, but had not of all his provision one meals meat to give unto Lazarus. And the other rich man surnamed the fool, when he had filled his barns, and furnished himself with store, instead of resolving to praise God for his benefits, and to employ them so as he might be glorified in the use of his own gifts, resolveth to live at ease, to eat, drink and take his pastime.

The use of this doctrine is: first, to admonish those who flourish in prosperity, and abound in God's blessings that they be careful in employing them to God's glory, and so to use them, that they may serve as helps to further them, in all holy and religious duties; for such is our natural corruption, that if we do not prevent it with watchful diligence, we shall abuse God's bounty, and employ our abundance for the pampering of the flesh in all voluptuousness.

The second use serveth for the reproof of many in these days, who being enriched with all abundant store, think upon no better use of God's blessings, but to consume them in pride, excess, gormandize, and drunkenness, never remembering that where the Lord giveth greatest wages, there he requireth most diligent service, nor that he bestoweth upon them abundance, that they may supply others wants, and out of their superfluity relieve the poor's necessity. If it be to maintain Hawks and Hounds, and Harlots, excessive bravery, gluttony, drinking and good fellowship, they care not to spend many hundreds, but they can scarce afford a penny to the relief of Christ's poor members, when as they are ready to pine with hunger.

The second thing to be observed is, that as voluptuous pleasures do take away the understanding and transform men into beasts, so especially whoredom and drunkenness: for first, for Whoredom, it maketh wise men fools, and so infatuateth and besotteth the understanding, that there is no place left, not only for spiritual wisdom, but not so much as for reason and common sense. For they who are addicted to this vice, care not so they may satisfy their carnal lusts, though they run headlong and blind-fold into all mischiefs; they expose their name to infamy and reproach; they wast their substance in maintaining Harlots, and bring themselves to extreme poverty; they are so blinded that they cannot see the odious behavior, the shameless impudence, and ugly filthiness of their Harlots, but are ready to judge their vices virtues, and to esteem them of greater excellence then any other; they cast off all care of wife and children, as though they were mere strangers; they lay aside all shame, and think nothing so filthy which they may not speak, nothing so uncivil which they may not do in any presence; they consume their strength, infect their bodies with loathsome diseases, shorten their lives, and damn their own souls. And all these mischiefs they run into to satisfy their filthy lusts, and to enjoy a short and brutish pleasure. Hence it is that the Heathen called Venus 〈 in non-Latin alphabet 〉 , a stealer of hearts, and made Cupid blind, because they who are possessed with lust, loose the light of their understanding, and the use of reason. And hereof it is that the sin of uncleanness by a certain kind of eminence is in the Sciptures called folly, and the Adulterers fools. So Shechem when he deflowered Dinah, is said to have committed folly in Israel. Gen. 34. 7. So Tamar diswading Ammon from uncleanness, willeth him not to commit that folly. So the wise man teacheth us, that he who committeth Adultery with a woman, is destitute of understanding, and destroyeth his own soul. Prov. 6. 32. and Chap. 7. ver. 7. he marshals him in the rank of fools, I saw (saith he) among the fools a young man destitute of understanding. And least the similitude of folly should be too good to express his madness, he compareth him Verse. 22. To an ox led to the slaughter, to show that he was not only a fool, but also brutish in his folly. The like may also be said of the sin of drunkenness, as I purpose else where to show at large.

The use hereof is, that everyone abstain from fornication, and possess his vessel in holiness and honor, as the Apostle exhorteth. 1 Thes. 4. 3. And that like pilgrims we abstain from these fleshly lusts, because they fight against our souls, as it is, 1 Pet. 2. 11. For if we wallow in this sink of filthy pleasures they will take away the heart, infatuate our understanding, and deprive us of the use of reason; and so we shall be left, not only destitute of piety religion and honesty, but also of common civility and humanity, and become like unto brute beast, the formal difference of reason being taken away.

The last thing to be observed is, that they who addict themselves to pleasures, are so wholly over-ruled by their lusts that they can observe no mean or moderation, but grow from delight to curious wantonness, and when they have satisfied their natural lusts and even dulled and cloyed their sensual appetites, they fall to device how by art they may renew & sharpen them. In which respect these voluptuous men are far worse then many other sinners, whose state nevertheless is most damnable; namely such as persevere in their sins without repentance, and will not leave sin till sin leave them; but these after their sins have forsaken them, there being wanting natural strength and means for the acting of them, will not forsake their sins, but use all alluring means to entertain them still, and earnestly endeavor to renew their strength that they may renew their wickedness. Thus these drunkards when they were glutted with wine, they added new wine, the one having strength to inflame them, the other delightful sweetness to allure them, that so by this variety they might set an edge on their dulled appetite, and make them as it were long-winded and unwearied in this drunken exercise. So the glutton when he hath cloyed his stomach, with surfeiting and gormandize, and satisfied, yea oppressed nature with loathing sacietie, he laboreth by art to repair nature, and to thrust it forward by invention, when as it is quite tired; not only by variety of dishes, the more dainty and delicate following the grosser and more common fair, but by innumerable sorts of sauces, the usual harbingers of gluttony and excess. So that now cookery is become an ingenious profession, and requireth as much time to make an exquisite proficient, as someone of the liberal Sciences. The like also may be said of Fornicatours and Adulterers, who when they have tired nature, and consumed their strength, labor to re-enable their disabled concupiscence by exquisite wantonness, and when they are satisfied as being beasts, they remain insatiable as being men, their reasonable or rather unreasonable lust far exceeding their sensual concupiscence. Hence it is, that when their lust hath out-run their strength, they labor to refresh it by obscoene speeches, wanton Pictures, dishonest daliance, inflaming drincks, pampring meats, Italian roots, and when all this will not suffice, they hire the noble art of Physic it self, to become a baude to their uncleanness, as though they could not run fast enough unto hell, unless they hastened their speed by laying all these Post-horses in the way.

The use hereof is, that we give voluptuousness her answer when she maketh her first motion, and turn it away with a frowning countenance when it first knocketh at the door of our harts. For howsoever at the entrance it looketh bashfully (for sin knowing it own ugliness cannot but be ashamed of it self) yet when it hath once got entertainment it will grow bold and impudent, not admitting any repulse. First, it will allure nature, then delight it, then satisfy it, then glut it with loathsome satiety, and when it is quite spent and tired, it will find means to refresh it by curiosity and wantonness for a new conflict, but so as it is sure to receive the greater foil.

AND so much concerning the third bill of inditement; wherein the people of Israel, especially the Priests are accused and convicted of diverse heinous crimes. Now least the people should think their faults extenuated, and themselves acquitted either from the guilt or punishment of their sins, because they were mislead by their blind and wicked guides, he teturneth again unto them, and frameth against them a new bill of inditement, wherein he accuseth them, that they willfully joined with their false teachers in their Idolatry, & were well contented to be guided by them, rather then by God's true Prophets; and therefore it was just with God, that both the blind leaders and blind followers should fall together into the pit of destruction, seeing they both willfully did shut their eyes, and loved the darkness of ignorance far better then the shining light of God's truth.

This inditement containeth two things: First, an accusation of sin: Secondly, a denunciation of punishment. Their sin whereof he accuseth them, was their Idolatry, the which is of two kinds: first, their consulting with their Idols: secondly, their worshipping of them by oblations and sacrifices. Their consulting with their Idols is set down in these words, Verse 12. My people ask counsel of their stocks, and [Verse 12] their staff teacheth them: for the spirit of fornications hath caused them to err, and they have gone a whoring from under their God.

In which words is contained two things: first, their sin: secondly, the cause thereof. Their sin in these words: My people ask counsel of their stocks, and their staff teacheth them. Where first is set down the persons who committed this wickedness, and then the quality of their sin is also expressed. The persons are said to be not Heathens and Pagans, but the people of God. My people ask counsel, &c. by which high title it is not his purpose to grace them with any privilege of honor, or to prefer them before the nations and infidels, but rather he raiseth them up that he may give them the greater fall, and showeth their honorable condition whereunto they were advanced by God's free and undeserved grace, that hereby he may aggravate the heinousness of their sin. As though he should have said, if these outrageous sins be not to be excused in the gentiles and infidels, who have only the dim light of Nature to be their guide, and whom I have vouchsafed but common favors; then how intolerable is this wickedness being committed by this people of Israel, unto whom above all the nations of the earth, I have vouchsafed this royal privilege and prerogative, to be called my chosen and peculiar people? unto whom I have given my laws, statutes, and ordinances for their direction, and my Sacraments as assured seals of my love and favor; upon whom I have multiplied innumerable benefits to encourage them in my service: who have abounded with Oracles of infallible truth, as the event hath proved, and have continually had my Prophets to satisfy them in their doubts, and to guide them in all truth: even this ungrateful people, after all these benefits received, have causelessly forsaken me and no necessity urging them have consulted with their Idols. Neither is this heinous fault committed by some few persons, but as though they had made a common conspiracy, the whole body of the people have associated and combined themselves together as one man, in this apostasy and Idolatry.

The like place unto this we have Ier. 2. 10. 11. &c. Where the Lord sendeth his people to the gentiles, to see if they could find the like wickedness committed by them against their Idols, which they had committed against him the true and everliving God.

The sin committed by this people is, that they did ask council at their stocks, and their staff did teach them, In which words their sins are both expressed, and also their folly in committing of them exceedingly aggravated. But let us come to the meaning of the words. Some expositers not to be neglected, do understand them allegorically, as though by wood and staff were meant, their ignorant and false Prophets, upon whom they did rest & rely for their direction in the right way, as the blind asketh counsel, and relieth for his direction in his way upon his staff. But Allegories are needless where the literal sense is more probable, and agreeable with the Text; and besides it seemeth to me a far fetched and unusual Allegory, to signify false Prophets by wood and staves, and therefore I rather think that as ingenerall he accuseth them of their Idolatry, in that they did go unto Idols, call upon and worship them; so more especially that they did consult with them and ask their counsel and direction about future events.

The particular sin therefore whereof he accuseth them was their Idolatrous and superstitious diuinations, whereof as there were many kinds, according to the diverse instruments which they used, as divining by Oracles, by Lots, by fire and water, by flying of Birds, and looking into the intrailes of Beasts, by their tripodes, dead bodies, and the like; so were there amongst them these two special kinds here mentioned, namely, when in their diuinations they used wooden Images, the which was called 〈 in non-Latin alphabet 〉 , and also when as for the same purpose they used certain crooked wands or sticks, which were fitted for their use, with certain Ceremonies, Pictures, and Characters written on them. The which kind of Diuination was called 〈 in non-Latin alphabet 〉 , of which Liuie in his Romaine History and M. Cicero in his books of Diuination maketh mention. So that their sin here condemned was, that they forsook the Lord, and his true Prophets, and refusing their direction, did consult with their Idols and Images, for the knowledge of future events; using many heathenish superstitions, and devilish Ceremonies for this purpose. An example of this sin we have in the king of Babel, Ezech. 21. 21. And the King of Babel stood in the parting of the way, at the head of two ways, consulting by Diuination, and made his knives bright (namely, which he used in killing and cutting up his sacrifices) he consulted with Idols and looked into the Liver. All which kinds of abominations were in the Israelites much more abhominable, seeing they had the law of God, wherein they were expressly condemned, as appeareth Leu. 20. 27. Deut. 8. 10. 11. 12.

Now this their sin is further aggravated by diverse arguments; first, by their shameless impudency, in that notwithstanding they consulted with these Idols, and used all these devilish ceremonies, yet they still boasted that they did not worship nor consult with the Images themselves, but God in the Image. And therefore it is not said that they did ask counsel of their Images, but in their Images, for so the Text hath it; that is, used them as their instruments, wherein they boasted that they consulted with the true God. Secondly, he doth not simply say that they consulted with an Image or staff, but they ask counsel in their wood, and their staff teacheth them, signifying hereby that they had learned no such thing out of God's word, where all such practices are condemned as most odious abominations, but that they were their own will-worships, human inventions, and devilish superstitions.

Lastly, he aggravateth their sin, by their sottish folly, in that they had not only refused the counsel and direction of the most wise and all-seeing God, but also had made choice of base and blind Idols made of wood and stone to be their guides and counsailours; which were in other things (though not in this) far more senseless then themselves, and suffered themselves to be advised and directed by their staves, which were not only destitute of understanding, but also of sense and motion. but as it pleased themselves to carry, move, turn and rule them, herein like unto blind men, who refer themselves over to be guided by their staff in their way which themselves carry. Yea, in truth herein far more blind and extremely sottish, in that the blind man's staff, howsoever it doth sometimes deceive, yet most commonly it helpeth him to avoid dangers, whereas these men suffering themselves to be guided by these staves of devilish superstition, are thereby misled into the deep pit of eternal destruction.

This sottish folly of idolaters is most excellently deciphered by the Prophet Isaiah, Chap. 44. 14. 15. 16. where he saith, that the blind Idolater taketh a tree out of the forest, and burneth the half thereof even in the fire, and upon the half thereof he eateth flesh, he roasteth the roast, and is satisfied, also he warmeth himself and saith, Aha, I am warm, I have been at the fire, Verse 17. And the residue thereof he maketh a God, even his Idol, he boweth unto it, and worshippeth and prayeth unto it, and saith, deliver me for thou art my God, &c.

And this was the sin of the people of Israel: the cause whereby they became so deeply besotted in this wickedness, is rendered in the next words: For the spirit of Fornications hath caused them to err, and they have gone a whoring from under their God. Where the Prophet showeth that it was no marvel they so foully erred out of the way of truth, seeing they were wholly mislead by a spirit of Fornications, which made them to go a whoring from under their God.

Now by this spirit of Fornications we are to understand not only the unclean spirit Satan, who leadeth men into all manner of spiritual and corporal filthiness, but more especially that vehement proannesse and fervent inclination unto this spiritual whoredom and Idolatry, which was deeply rooted in the hearts of the people: for vehement affections and earnest inclinations, are with the Hebrews called the spirit of such things as are so earnestly affected: as the spirit of Jealousy: Num. 5. 14. The spirit of Lying: 1 King. 22. 13. The spirit of Giddinesse: Isaiah. 19. 14. The spirit of Drousinesse: Isaiah. 29. 10. The spirit of Uncleanness: Zach 13. 2. The spirit of error. 1 John. 4. 6. In all which places is signified the exceeding proannes of man's corrupt nature unto these evils, as though the very soul itself were wholly set upon them, or as if the soul were not so much the subject of the vices, and they the adjuncts, as the vices the subject of the Soul. And further this proannesse is called a spirit Metonimically, to point out unto us the chief author and fountain from whence it is diriued, even Satan the spirit of all wickedness.

Moreover it is called the spirit of fornications, rather then the spirit of idolatry, not only because he would persist in the former allegory of marriage, but also that hereby he might point out as it were in lively colors the disposition of idolaters. As though he would say, it fareth with these filthy idolaters, as with unclean adulterers; who are so blinded and inflamed with their lust, and so besotted and hardened by their vice, that without either shame or wit, like brute beasts they run headlong into their sin, and into all those mischiefs which do accompany it, as though they were utterly deprived of all judgment and understanding. And for this cause also he useth the plural number fornications, rather then the singular, to note both their furious earnestness and their accustomed practice in committing this sin.

Whereby he plainly showeth that howsoever their Priests utterly neglected their duty, yet were not the people hereby excused of their sins; both because they gave themselves to voluptuous pleasures and thereby were deprived of their understandings, and became proane unto all wickedness, and also because they were not only outwardly mislead by their false teachers, but also had inwardly in themselves a spirit of fornications, that is, a vehement proneness unto idolatry, wherewith they were wholly besotted.

Finally he addeth, And they have gone a Whoring from under their God, that is, they have quite shaken off the marriage yoke, and with-drawing themselves from under the government and subjection of God their lawful husband, have wholly given themselves over to spiritual uncleanness, and to commit whoredom with their impure Idols. The which words may be understood as a cause of the former, that they therefore forsook the Lord, and gave themselves over to be ruled by their Idols, because they were possessed with a spirit of fornications which caused them to fall into these gross and absurd errors, or as an effect, that therefore they were mislead by the spirit of fornications, because having forsaken the Lord and his truth, he had given them over to a reprobate sense, & suffered them to be deluded by a spirit of error, & with strong delusions, because they would not embrace nor love the truth. For these are mutual and reciprocal causes, to embrace false worship & idolatry, & to forsake God; for when the idolater beginneth to worship his idols, he renounceth the worship of God, and when he will not love nor delight himself in God's true worship and service, then the Lord giveth up him to a reprobate sense, and to be deluded with strong delusions, as the Apostle showeth, Rom. 1. 23. 24. 2 Thes. 2. 11.

And so much concerning the meaning of the words: the [The doctrines.] doctrines which arise out of them are diverse. First, we may observe that it is no true honor to grace us, nor any sound benefit to profit and comfort us, that we bear the title of God's people, and abound in his temporal gifts and blessings, if our life be not conformable to our titles and privileges; and if we do not thankfully employ God's benefits bestowed upon us, to the advancement of his glory, the good of his Church, and the furthering of our own salvation: yea contrariwise if we use them as encouragements to harten us in our sins, and ungratefully abuse them to God's dishonor and the disgrace of our profession, making them serve as veils under which we may more cunningly hide our leprous sores of sin and close acted wickedness; then are they so far from gracing us that they wholly tend to our discredit, and so far from being truly profitable, that they serve as so many arguments to aggravate our sins, and to approve the justice of God's righteous judgments when as he taketh the most rigourous course in inflicting punishments. It was an high privilege of honor to the people of Israel to be intitled the people of God, but when they contemned his true worship, forsook the Lord, and consulted with Idols, all this tended to their utter disgrace, and to make their idolatry much more abhominable then the idolatry of the Gentiles. So it was a great dignity to the wicked Angels, that they were created the most excellent of the creatures, and were made the immediate Ministers of God, and as it were courtiars to the great King of heaven and earth; but when as they most vngratfully sinned against such as gracious creator, their excellency did not benefit them, but aggravated their sin and plunged them into the deepest bottom of just condemnation. It was a great mercy of God vouchsafed to the Sodomites, that they were placed in the garden of the world, where they abounded in all God's temporal blessings, but when they abused God's goodness and by his benefits became more rebellious, they were not hereby privileged from punishment, but inflamed God's more fearful wrath against themselves, which caused fire and brimstone to rain down from heaven and consume them. It was a great privilege to the Israelites, to be the vineyard of the Lord, which he had hedged in from the rest of the world for his own use and delight, but when they answered not to God's mercy in their obedience, but instead of the sweet grapes of righteousness, brought forth the sour grapes of sin, the Lord did not only forsake it, but also pull down the hedge, and laid it open to the common spoil. It was a singular prerogative unto them, that they had amongst them the profession of Religion, and the Temple of God, the place of God's worship; but when they abused it as a visard of hypocrisy, to countenance their sin, and as a shield to fence off all God's threatenings of punishment, God sendeth them to Shilo to see a pattern of his fearful vengeance, which should also over-take them unless they repented. Finally, it was a great dignity, and royal privilege to the people of the Jews, that they enjoyed all earthly benefits in the land of Canaan, that they were God's peculiar people, with whom he had made his covenant; his chosen nation; his royal Priest-hood; the treasurers of his word; the keepers of his seals; and that they had the first offer of eternal salvation by Christ, and of the joyful tidings of the Gospel: but when they abused this rich mercy by continuing in their rebellion, by stopping their ears to Christ's heavenly Sermons; by crucifying the Lord of Life; and by continuing in final impenitence, after they were long called there unto by the preaching of the Apostles; all God's patience, longsuffering, & innumerable benefits, served but as so many arguments to aggravate their sins, to bring upon them more fearful punishments, and to make their condemnation more horrible and grievous, as may plainly appear by these places. Math. 11. 21. Luke. 13. 34. 35. Rom. 2. 4. 5.

By all which it appeareth that God's benefits are not blessings unto us if we do abuse them as motives unto sin, but rather they make our sins out of measure sinful, and our punishments more intolerable. And of this the reason is most apparent; for as it excuseth the neglect of duty, when the party to whom it is to be performed is but a mere stranger, and extenuateth the fault, when as it is committed against an enemy, so it doth much aggravate it, if he be a familiar acquaintance, or near friend, unto whom we are deeply indebted for many benefits: if the wife do misdemeane her self towards a crabbed and perverse husband, though it doth not altogether excuse her, yet it extenuateth her fault; but if she thus behave her self towards a husband who is most kind and loving, and omitteth no good duty which can be required of him, the world is ready to cry shame against such misbehauior. If the servant neglecteth his duty to such a master as performeth no duty unto him, but defraudeth him of his wages, and daily oppresseth him with new injuries, although it will not justify his doings, yet it will lessen his faults; but if this neglect be towards such a one as is loving and liberal, it deserveth justly a sharper censure and more severe punishment. So if the Lord were unto us as a stranger or enemy, a bitter husband, or cruel master, we might have some-what to say for the neglect of our duty; but seeing he is most bountiful and benign, requiting every dram of love with a pound of kindness, and rewarding every penny-worth of service, with a talent of wages, yea, seeing he preventeth us with his free grace, and beginneth, and continueth, and multiplieth his benefits without any manner of our deserts, if after all this we neglect our duties to such a God, so gracious, and infinite in mercy, yea, and contrariwise abuse his own gifts to his dishonor, and take occasion by his benefits the more to provoke his wrath by our sins, what judgments are too heavy, what punishments too grievous for such unthankful wretches?

The use hereof serveth to teach us, not to content ous selves with the privileges of Christians, unless we live the lives of Christians; not to rest in God's temporal benefits as being sufficient arguments of his love, or undoubted pledges of our salvation, unless we have also the grace given us to employ them to the advancement of God's glory, and to use them to those good and holy ends for which God hath bestowed them. For it will nothing avayle us that we are chosen out of the rest of the world to be God's peculiar people, unless as it becometh the inheritance of God we be purged from our iniquities and be zealous of good works; it will not profit us to be entertained into God's own family, if we do not behave our selves as it becometh his children and servants; nor to have the covenant and the seals thereof, the glorious Gospel of Jesus Christ, and the Sacraments of Baptism and the Lord's supper, unless this covenant be as well written in our harts as in our books, and be as fruitfully practiced, as it is faithfully delivered. In a word we shall be never the better for the abundance of temporal benefits as peace, plenty, health, liberty, and the rest, unless as we surpass others in these privileges and pledges of God's love, so also we do excel them in love towards God, zeal, thankfulness, and holy obedience: yea contrariwise if God have sown amongst us the seeds of his mercies with a liberal hand, expecting a fruitful harvest of holiness & righteousness, and we instead hereof return unto him the ta • es and cockle of sin and wickedness, we shall be but the nearer unto a curse, and his great bounty and innumerable benefits shall serve as so many arguments to aggravate our sins, and multiply our punishments.

Secondly, it serveth to beat down the glorious brags of the Papists and synagogue of Rome, who boast themselves as being the peculiar people and Church of God, upon whom the Lord hath multiplied manifold benefits spiritual & temporal, and in whose custody still remain the treasure of God's word, and his seals the Sacraments: but though it should be granted unto them that their Church in former times hath had these privileges, and that yet there remain some steps and prints of them, this doth not any whit commend them or make their state the better, yea rather it serveth to aggravate their fearful Apostasy, their heinous rebellion, and abhominable idolatry, in which they live and persevere, notwithstanding the Lord hath formerly dealt so graciously with them, and presently doth not take that just vengeance of their sins, which they long ago deserved. For howsoever the Lord hath caused the light of the Gospel to shine unto them, whereby he hath discovered the sottish grosenes of their idolatry and superstitions, yet they will not forsake their idols and turn to the living God, who hath made heaven and earth, but like unto the Israelites here spoken of, they worship their images of wood & stone, and daily commit more then heathenish idolatry; they consult with their idols in all their difficulties and dangers, going on pilgrimage unto them for their counsel and direction; they make vows unto them, & offer them oblations in every high place, that is, in the innumerable temples which they have erected for this purpose; and they are so wholly seduced by the spirit of fornications, that if any man gain say them in these their wicked courses, they are ready to pursue and persecute him with sword, fire, and fagot. In a word they have wholly corrupted God's worship and service, and are become more sottish in their superstitions and idolatry, then either the Turks or Pagans. So that if they will needs vaunt themselves of their titles, that they are God's people and Church, and in their privileges which they have above others, they do but glory in their shame, seeing they are so many arguments to aggravate their sins and ungrateful wickedness, in that they are worse then the Turks and infidels in her idolatry and superstition, especially in this resspect, that they have had many singular means granted them by God for their conversion and reformation, which the other have wanted, and yet notwithstanding all God's mercies, persist in their apostasy and rebellion.

The second thing to be observed is, that the Lord condemneth it as a heinous sin, to worship Images, and to ask counsel of stocks & stones. And in truth what groser Idolatry can be imagined then to give that honor and worship which is proper the unto Lord, to the works of men's hands, as to fall down before a base Idol, to creep unto it, to invocate it, and to offer unto it vows and oblations? nevertheless how sottishly absurd soever this Idolatry be, yet hath it many patrons amongst those who make profession of Christianity, namely, the whole Church of Rome, who allow by their doctrine and practice, both the making and worshipping of Images, not only of God himself and the three persons in Trinity, but also of Angels and Saints. But we are to abhor this gross Idolatry, as being in the word of God condemned as impious, and derided as sottish and ridiculous. It is expressly condemned in the second commandment, Thou shalt not make unto thyself any graven Image, &c. So Deut. 4. 15. Take therefore good heed unto yourselves, for ye saw no Image in the day that the Lord spake unto you in Horeb, out of the midst of the fire. 16. That you corrupt not yourselves, and make you a graven Image, or representation of any figure, whether it be male or female, &c. So Leu. 19. 4. and 26. 1. Esa. 40. 18. And least we should think that this was only a legal ordinance, which is abrogated by the Gospel, as one of the Papists doth impudently affirm, it is no less strictly urged in the New Testament, and the neglect thereof condemned, as appeareth. Rom. 1. 23. 1 Cor. 10. 20 1 John. 5. 21.

And as the Lord hath strictly forbidden and condemned this sin, so also hath he severely punished it, as we may see in the example of the Israelites, Exod. 32. In the time of the Judges, and of the Kings, of Jeroboam, Ahab, and the rest, according to his word. Deut. 27. 15. Psal. 97. 7.

But as the Lord hath condemned the making and worshipping of Images as wicked, so also as sottish and ridiculous, as may appear. Psal. 115. 4. 5. &c. And 135. 16. 17. &c. Isaiah. 40. 20. 21. &c. And 44. Ver. 9. to 21.

But it is objected by the Papists that Images are Lay men's books. I answer that if Lay men have no better books, the greater is the Cleargies sin, for the Lord hath given the books of holy Scriptures, not only unto them, but to the Laity also, that by studying therein they may be led into all truth; but they use them like little children or fools, for taking away from them the rich treasure of God's word, instead thereof they give unto them babies and pictures to play withal, to keep them as it were from crying and complaing. They take away from them the profitable schoolmaister which would thoroughly instruct them in the will of God, because hereby all their juggling and deceit would be discovered; and give them Images to be their play-fellows. Yea, in truth they deal far worse with God's people, for childish babies, and play-fellows, are unto children harmless delights, whereas these Images are pernicious unto their souls, by seducing them out of the way of truth into the way of error and falsehood, as the Scriptures plainly teach us. Ier. 10. 15. They are called vanity and the work of error, not only because they grossly err that make, but they also that serve them. They teach men indeed, but what is their doctrine? even the doctrine of vanity, as it is Verse 8. They use a kind of dumb eloquence to persuade simple men, but what is it they speak? The Prophet Zechariah telleth us, Zach. 10. 2. Surely the Idols have spoken vanity. They teach Idiots, but what is their lesson? the Prophet Habakkuk telleth us, Chap. 2. ver. 18. They are teachers of Lyes.

But they reply that in these places the Images of the heathens are condemned, but they make and worship only jmages of the true God and saints. I answer that as in the commandment all manner of similitudes are forbidden, so principally Images of the true Jehovah, as the Law-giver doth expound himself in many places. Deut. 4. 12. 15. Isaiah. 40 18 to 26. Act. 17. 29. Rom. 1. 23. For what greater dishonor can be offered unto God, then to represent him who is an invisible Majesty, by a base visible Creature, and to circumscribe him in a little Image, who is infinite and incomprehensible?

Secondly, they object the Cherubims which covered the Mercy seat, and the brazen Serpent. To which I answer, that both the one and the other make against them, for they were both made by God's express Commandment, but they make Images, which in his Law are expressly forbidden and condemned. The Cherubims were made not to be worshipped, but to cover the mercy seat, that when the glory of God appeared, men might be kept from curious prying into his secrets, and that seeing no manner of similitude they might make no resemblance of him. And the brazen Serpent was not erected that the people should worship it, but that it should be a figure and type of Christ, & a Sacrament of their curing and healing, not only in respect of the wounds which the fiery Serpents made in their bodies, but of those spiritual wounds which the old Serpent Satan had made both in body and soul by the sting of sin. And when the people did alter the end and use thereof, and abused it unto Idolatry, Hezekiah in zeal to God's glory did break it in pieces. 1 King. 18. 4.

And thus they object for their making of Images: now for their worshipping of them, which is the grosest kind of Idolatry, and so extremely repugnant to the word of God; they allege in their excuse that they do not worship the Images themselves, but only so far forth as they have relation with the things whereof they are Images. To which I answer, that this excuse is both false and vain: the falsehood of their doctrine appeareth by their practice, for if they did not worship the images themselves, to what purpose did they by their devices give unto them a seeming life and motion, as the turning of the eyes, the moving of the hands, and the bending of the head and body, and why was one Image had in great esteem, & another image of the same Saint negiected and disregarded?