The Height of Israels Heathenish Idolatry, Section 1 – Section 2
THE HEIGHT of ISRAELS Heatheniſh Jdolatrie.
PSAL. 106.37.
Yea, they ſacrificed their ſonnes and their daughters vntounto Deuils.
SECTION I.
CHAP. I. Containing the degrees of ISRAELS Idolatrie.
THe Iewes, either vnderunder Antiochus his tyrannie, as ſome thinke, or rather in the captiuitie of Babylon, had this Pſalme of praiſe,The contents of the Pſalme. prayer and acknowledgement of ſinne penned for them, as appeares by verſe 47. Saue vsus, O Lord our God, and gather vsus from among the Heathen. Wherein, looking backe to their firſt deliuerance out of Aegypt, they firſt acknowledge Gods wonderfull mercies and goodneſſe in preuenting them with his fauour, deſiring a taſte and experiment of the like fauour in this their greateſt need, verſe 4. acknowledging alſo thankfully throughout this Pſalme his continued and renued mercies in their many deliuerances. Secondly, they yeeld him the praiſe of his Iuſtice, acknowledging the effects of it from time to time in their manifold afflictions and ſcourgings; but eſpecially in this their laſt and greateſt, which was their diſperſion among the heathen. Thirdly, here is alſo an humble confeſſion of their ſins, with the ſins of their forefathers; which daily increaſing more and more, cauſed theſe iudgements of God, and now being growne to an height, hauehave brought vponupon them this great captiuity.
All which three, Mercies, Iudgements Sinnes, are in this Pſalme interchangeably and intermixedly mentioned, to ſignifie the inſeparable connexion betweene ſinne and puniſhment, and yet the ſweet mixture of Gods mercy with his iuſtice. Each againe either amplifying, aggrauating or iuſtifying another, and all of them conſpiring to ſet forth the glory of God.
Firſt, their ſinnes iuſtifie his iudgements, and amplifie his mercies, ſo that he muſt needs be acknowledged both iuſt in puniſhing, and mercifull in remitting. Secondly, his iudgements doe condemne their ſinnes, and commend his mercies: for God neuer ſtrikes without iuſt cauſe in vsus, and therefore neuer remoues the Rod but of meere mercy in himſelfe. Thirdly, Gods mercies and many deliuerances doe aggrauate their ſinnes, and iuſtifie his iudgements; for, to ſinne againe after mercy is once ſhewed, doubles the fault, and ſtops the mouth of the faulty for complaining of after iudgements.
To leaue the reſt, let vsus take a view and conſideration of their ſinnes, as my Text occaſions vsus. And firſt, the firſt word Yea bids vsus looke backe, or rather downe to number the ſteps and ſtayres by which ſinne hath mounted to this height,The ſteps and growth of Iſraels ſinnes. and aſcended this Tower of Babell. Secondly, the following words will occaſion a conſideration of this particular ſinne it ſelfe.
This growth of ſinne and of men in ſinne muſt be conceiued to be, not ſo much perſonall in regard of the ſame men, as nationall in regard of men of the ſame Country, whereby the Children exceed the Fathers in wickedneſſe, till their ſinnes come to an height, fulneſſe and ripeneſſe, as did the ſins of the Amorites after more then 400.Gen. 15.16. yeares growth; and of theſe Iſraelites from the time of their bondage in Aegypt till their bondage in Babylon. Whence it is ſaid of the wicked Kings of Iſrael,1 King. 16.25.30. &c. that they did euill aboue all, and worſe then all that were before them And of the Iewes generally That they did worſe then their Fathers. Ier. 7.26.Here wee may ſee it by their owne confeſſion in this Pſalme, where we hauehave their ſinnes firſt of Omiſſion ſet downe negatiuely: Secondly, of Commiſſion, affirmatiuely.
Firſt, of omiſſion; where we may obſerue theſe degrees.1. Of omiſſion, verſe 7.
Firſt, They vnderſtood not his Wonders. This may be humane frailty and blindneſſe. Secondly, They remembred not his mercies, but forgat his Workes. verſe 13.21.This is negligence ioyned with weakneſſe. Thirdly, They forgat God their Sauiour. And this is vnthankfulneſſe added to the former. Fourthly, They waited not for his counſell. This is pride and ſecurity,13.24. it ſeemes they needed him not. Fifthly, They beleeued not his Word. This is vnbeleefe worſe then all the former. Sixtly, They hearkened not vntounto his voice. 25.Whats this but plaine obſtinacy and contempt? ſo much a greater ſin then the reſt, as it is more wilfull then the reſt. And laſtly, comes the fruit of all,34. They deſtroyed not the Nations as the Lord commanded them. This as it was diſobedience to God, ſo was it moreouer moſt of all pernicious to themſelues. They could goe no higher or rather lower by omiſſions.
Secondly,2. Of cōmiſſion their ſinnes of commiſſion hauehave their degrees too. Firſt generally acknowledged, verſe 6. We hauehave ſinned with our Fathers, we hauehave committed iniquity, we hauehave done wickedly. Where the firſt word foreign to ſinne or to erre and ſwerue from the marke, is not ſo much as the ſecond foreign, which is to doe peruerſely; nor that ſo much as the third word foreign which is to doe wickedly, and that with great paines taking and diſquiet as the word properly ſignifieth; according to which ſenſe ſome expound the word, Eccleſ. 7.17 which we reade. Be not ouer-much wicked. Ne occupes te mediùm, ſz. In negotus mun…mis ne inqui… te: That is, Buſie not thy ſelfe too much in worldly affaires, diſquiet not thy ſelfe. The ſame gradation is, Dan. 9.5.
Or, following the words in the Engliſh, they committed iniquitie, and ſinned: this notes the act of ſinning; and ſo doe iuſt men ſometimes ſinne actually: but moreouer theſe did wickedly; this notes an habit and cuſtomarie practiſe of ſinne, with delight, willingneſſe, and wilfulneſſe, for they ſinned both actually & habitually. Theſe two are diſtinct, as Ariſtotle teacheth.Ariſt Ethic. Its one thing facere injuſtum, to doe an vniuſt and wicked act; another, facere injuſtè, to doe it vniuſtly and wickedly.
But more particularly, obſerue theſe degrees out of this Pſalme. They ſinne firſt in thought and affection; ſecondly, in word; thirdly, in worke.
1. In affection.Verſe 14.1. In affection, and that by degrees: 1. They luſted a luſt in the wilderneſſe. This is an humane (though as they luſted a ſinfull) affection.16. 2. They enuied Moſes alſo in the campe, and Aaron the choſen of God. This is deuilliſh. Yea ſaith the text,24. Thirdly, They deſpiſed the pleaſant Land, as if this were more then both the other.
2. In word.25.2. In word: They murmured in their Tents.
3. In worke. 19, 20.3. In worke. The degrees are theſe: Firſt, They made a calfe in Horeb. Secondly, They worſhipped the molten Image. Thirdly, They ioyned themſelues to Baal Peor, namely, in the ſame yoke, which is more then bare worſhipping: they partake at the table of Deuils, for they ate the ſacrifices of the dead. …8.Fourthly, not only this, but thus being mingled with the Heathen they learned their workes. The former might hauehave beene through conſtraint or ignorance, but this was willingly and with their choice. But what works? the forenamed,Verſe 36. They ſerued their Idols. And not ſimply ſo, but in the moſt hard, ſtrict and ſlauiſh manner of ſeruice; for it followes in my text: Yea, they ſacrificed their Sonnes and Daughters vntounto Diuels: and verſe 38. Shed innocent blood, euen the blood of their Sonnes and of their Daughters, whom they ſacrificed vntounto the Idols of Canaan.
Whither now? Surely they are at a height of impiety, they can goe no further then from God to the Diuell, from ſeruing of God to ſerue the Deuill: from ſeruing God with all the heart, ſoule, minde, ſtrength, to ſerue the Deuill with all theſe; yea, in a ſtricter ſeruice then God himſelfe doth require at our hands.
Thus their ſinnes being full, and Idolatries ripe, Gods patience can no longer expect, but muſt needs thruſt in his ſicle: the Regions are white, and yet this fruit (you may rather call it chaffe) is not ſo white for the floore as dry for the flame: and therefore their ſinnes being come to an extremity, God alſo proceeds to an extremity of puniſhing (if I may ſo call it) that is, to his laſt and greateſt iudgement ſo often threatned, he caſts them off, and diſperſeth them among the Heathen.God puniſheth by degrees. Yet (which was his great mercy) he comes to it by degrees: he proceeds not to cutting off till the member be quite rotten and dead: mercy moderates his iuſtice ſo long as there is hope: and therefore at the firſt he puniſheth more gently, according to their owne mind, for, He gaue them their requeſt: yet with a curſe,Verſe 15. hee gaue thē Quailes, But he ſent leanneſſe into their ſoules. Verſe 17.18.And after by a more apparent iudgement, the earth ſwallowed ſome of them, The flame burnt vp the wicked For the reſt that remained, he proceeds by theſe degrees: Firſt, He ſaid, 23.he would deſtroy them, or minded to deſtroy them. Secondly, which more is,26.27. He lifted vp his hand againſt them—to ſcatter them among the Nations. Thirdly, as if God before had but dallied, now in good earneſt, vponupon their moſt grieuous tranſgreſſion, and after this ſin mentioned in my text, it is ſaid, Therefore was the wrath of the Lord kindled againſt his people: Verſe 40.41.in ſo much that he abhorred his owne inheritance, and gaue them into the hand of the Heathen, and they that hated them ruled ouer them, &c.
This now is the nature of ſinne and ſinners, neuer to make an end till they hauehave brought themſelues to deſtruction. And thus are theſe ſame Iewes elſe-where deſcribed: Firſt, by their turning away from God, Ezek. 23.35. Ier. 2.27. Hoſ. 7.13. Secondly, by their turning to Idols, Hoſ. 9.10. Ezek. 20.24. and 6.9. In a word, after a large deſcription of their vnthankfulneſſe, and of their idolatries with Images, this ſinne mentioned in my Text, comes in the laſt place, as the height and complement of all, Ezek. 16.20. Moreouer, thou haſt taken thy ſonnes and thy daughters whom thou haſt borne vntounto mee, and theſe haſt thou ſacrificed vntounto them, (that is, to Images) to be deuoured; is this thy whoredome a ſmall matter? &c. Laſtly, the Prophet, 2 Kings 17.6.7. &c. to 17. giuing a reaſon of Iſraels captiuitie, after a long enumeration and catalogue of their tranſgreſſions, reſts himſelfe in this, ſaying, And they cauſed their ſonnes and their daughters to paſſe through the fire. Yea, ſold themſelues to doe euill in the ſight of God: therefore the Lord was angry with Iſrael, and remoued them out of his ſight.
The ſpreading of their idolatry.Now that they can goe no higher, ſee yet how this ſinne ſpreads it ſelfe into bredth. Firſt, in regard of the ſinners themſelues,1 In regard of the Sinners. not ſome one, or ſome few, but they, indefinitly, the children of Iſrael: it ſeemes it was a generall ſinne and farre ſpreading.2 Of the multiplying of Sin. Secondly, in regard of the multiplication and re…terations of their ſinnes, according to the number of Idols in the Citie and out of it. Thus Manaſſeh ſhed innocent blood very much, till he filled Ieruſalem from one end to another, 2 Kings 21.16. Thus is Ieruſalem ſaid to hauehave built her an high place in eueryevery ſtreet, and at eueryevery head of the way,—to hauehave multiplied her whoredomes—with the Aegyptians — Aſſyrians — Canaanites, — yea, ſaith the Lord, thou haſt plated the harlot with them, and yet couldeſt not be ſatisfied, 3 Of the faculties of ſoule and body.Ezek. 16.23.24. &c. Thirdly, in regard of all the faculties of ſoule and body, Ier. 8.2. all which hauehave beene carried to their imagined gods and hoaſt of heauen, whom they hauehave loued, whom they hauehave ſerued, after whom they hauehave walked, and whom they hauehave ſought, and whom they hauehave worſhipped. 4 Of the intention of each faculty.Fourthly, in regard of the vtmoſt extent and intention of each faculty. Thus was Samaria ſet on fire with her louers, Ezek. 23.5. And the Iſraelites inflamed, or inflaming themſelues with Idols, ſlaying the children in the valleyes vnderunder the clifts of the rocks. Eſa. 57.5. O height of impiety! This is it, by little and little to fall from God, from his onelyonly will and worſhip, and to giuegive the reynes to little beginnings: for thus often God in his luſt iudgement giues men ouer to extremities, puniſhing coldneſſe in our holy profeſſion, by giuing men ouer to a ſuperſtitious zeale,2 Theſſ. 2.10.11.12. Sending ſtrong deluſion, that they ſhould beleeue and louelove lyes, who beleeue and louelove not the truth.
This is alſo the nature of ſinne vnreſiſted: for ſo one ſin cauſeth another. Firſt, as the efficient cauſe, one being a bait to another, and a ſtep thereunto, euen as the leſſer wedge makes way for the greater. Secondly as the matter thereof, as drunkennes of luſt. Thirdly, as the end thereof, as when whoredome is the end of theft, increaſing of wealth immoderately the end of falſe dealing. Fourthly, as the meritorious cauſe thereof, God often, as is ſaid, puniſhing one ſinne with another. Where theſe cauſes concurre, eſpecially when God leaues men to themſelues, and to their owne corruption, (which being capable of all formes, may receiue the very ſtampe, print, and image of the diuell himſelfe,) what maruell if from little ſprings there grow a ſea of wickedneſſe?
We hauehave ſeene it in theſe Iewes, and may further ſee it by this gradation: for we may not thinke they became ſodainly thus extremely euill, but by theſe degrees.
Whereas there is a double power to ouercome ſinne, firſt, the power of Nature, or of our owne free will, ſuch as was in Adam before his fall; and ſecondly, the power of Grace by Ieſus Chriſt: Theſe Iewes, Firſt, euen now ſince the fall conceiuing the wound of originall ſinne to be in part curable by the power of their owne free will,Malach. 4.2. they beganne to neglect Chriſt their promiſed Meſſiah, and the onelyonly true Phyſitian. And whereas from this power of Nature and of Grace, Righteouſneſſe is double, Chriſts and our owne, they, Secondly, proceeded to a mixture of their owne righteouſneſſe with his. Thirdly, from that to their owne righteouſneſſe onelyonly, from Chriſt to Moſes, from the Goſpel to the Law. Now whereas their owne righteouſneſſe and obedience is eyther inward or outward, they, Fourthly, fell from the inward to the outward onelyonly: from inward obedience to outward performances of morall duties, that is, from the Spirit to the Letter, from the heart to the lips and hand, witneſſe the fift of Matthew. Now againe, this outward obedience being eyther in regard of Morall duties or of Ceremoniall, they, Fiftly, fell from the Morall to an externall Ceremoniall holineſſe, and a looking for of righteouſneſſe from their ſacrifices, obſeruation of dayes, and other Ceremonies, which they preferred before Mercy, Faith, Obedience. Now Ceremonies are eyther preſcribed by God himſelfe, or they are onelyonly of mens deuiſing: they therefore, Sixtly, proceeded to ſeeke righteouſneſſe from ceremonies of their owne deuiſing, and from will-worſhip. Againe, theſe ceremonies and practiſes are eyther leſſe impious and abhominable, as the waſhing of hands, cups, chayres; or more wicked, vntounto which they, Laſtly, fell, namely, to moſt wicked practiſes and ſuperſtitions of their owne, and ſuch as Gods Law moſt plainly condemnes, as the proſtitution of their daughters, and the ſacrificing of their children to deuils; for ſaith my text, Yea, they ſacrificed their ſonnes and their daughters vntounto deuils.
CHAP. II. Containing an Application of the former Chapter.
WAs it thus with the Iewes Gods owne peculiar people,Rom. 3.2. and ….4. to whom were committed the Oracles of God, to whom belonged the adoption, and the glory, and the couenants, and the giuing of the Law, and the Seruice of God, and the Promiſes? and may it not be ſo with vsus Chriſtians? What better or greater priuiledges, promiſes, or exemptions from poſſibility of erring hauehave we then they, further forth then we and they hold our ſelues to the heauenly patterne, the onelyonly rule of Gods word? Nay, is it not ſo already with vsus Chriſtians? and hath not the myſtery of iniquity and Idolatry growne to its height by like degrees?Popery growes on by degrees. See it in theſe particulars (not to apply to Papiſts what was laſtly obſerued concerning the Iewes, which any diligent eie, comparing the one with the other,1 Worſhipping of Images. may eaſily do.) Firſt, In the worſhipping of Images, many doubt whence this had its beginning: I doubt not to affirme, from (corrupt) nature, for we ſee men naturally delighted with pictures and Images, wee ſee what louelove and reſpect children giuegive to their puppets, how they prefer the reſemblance of a Doue or Dog made into a cake, before the lumpe or loafe it ſelfe; ſome picture or puppet made out of ſiluer before the lumpe or maſſe of ſiluer: Though with Plutarch, Plutarch Sympoſ. 5. qu. ….I eaſily grant that Art and imitation of nature, draw on our affection and liking to them without any other maſter; yet I thinke that is rather in men growne then in children, who hauehave no iudgement of the workes either of nature or Art: but men both vponupon the former ground, and alſo naturally delight in making and beholding pictures, as reſemblances of the workes of God and nature: which workmanſhip of his, ſeeing they cannot make, they yet imitate and delight in it. Theſe then are the degrees grounded partly on Nature, partly on Art: Firſt, Delight. Secondly, Ornament, for ſo alſo are they vſed. Thirdly, they had alſo an hiſtoricall vſe. But fourthly, honour and reſpect giuen to deceaſed friends and benefactours, hauehave cauſed ſtatues to bee made and erected, pictures to be hanged vp, firſt, onelyonly in the houſes and porches of priuate friends, but at the length, in Churches alſo and Oratories, and that both without and within the Chriſtian Church. Thus hauehave Emperours and Kings erected their owne images, that they might bee worſhipped in their images both aliue and dead,Dan. 3.1. as Nebuchadnezzar, and Caius Caligula, in whoſe Statue was this inſcription, Caius Caligula Caeſar Deus. Caius Caligula Emperour and God. Theſe and the like might be helped forward by feare in men or flattery; or ſome conceit that theſe images were falne from heauen, as men thought of the image of Diana, Acts 19.35. So within the Church. Thus about the yeare 705.Polydor. Ʋirgil. de Invent. lib. 6. cap. 13. the ſixt Synode held at Conſtantinople ordained that images of Saints ſhould bee in the Church: the pretence was that they might be lay-mens bookes. Well, this once a foote was helped forward by the Deuils inſinuating himſelfe into them, ſpeaking and giuing anſwers by them, and working Miracles at them: So that the honor gained vntounto them, is by degrees growne ſo great, that the images are worſhipped and reuerenced with the ſame worſhip which is giuen to the Saints themſelues, yea, with greater adoration then euer the Saints liuing durſt hauehave arrogated to themſelues, or doe now aſſume. So that I conclude this inſtance about images, as the holy Ghoſt doth the like idolatrie, who after a large deſcription— ſaith, The workeman—heweth himſelfe downe Cedars—he will take thereof and warme himſelfe, yea, he kindleth it and maketh bread; yea, he maketh a god and worſhippeth it: he maketh it a grauen Image and falleth downe thereto, Iſay 44.15.
2 Inuocation of SaintsSecondly, ſee this alſo in their Adoration, Inuocation, and honoring of the Saints themſelues, which from an anniuerſary commemoration without inuocation, is crept vp to a ſuperſtitious worſhip and inuocation, which inuocation at the firſt was vſed onelyonly oratorically, by way of Apoſtrophe, or turning the ſpeech to the parties deceaſed: after, men vſed to commend themſelues to the prayers of their friends, being about to depart this life. Thirdly, after that, to pray vntounto them being dead. Fourthly, moreouer to honour them alſo with diuine titles: yea, to honour their very relicks, and at length to inuocate not onelyonly true Saints, but damned ſpirits, and ſuch as hauehave iuſtly ſuffered for treaſon, &c. yea, chimaeraes of their owne, which of emblematicall pictures hauehave crept into the Popes Kallender, as Saint George, Saint Chriſtopher, &c.
… Sacrifice of the Maſſe.And is it not thus alſo in the pretended Sacrifice of the Maſſe? Firſt, our forefathers, the better to draw on the Heathen, who were ſcandalized at the aboliſhing of externall ſacrifices by Chriſt, taught that the Chriſtian Church wanted not her ſacrifices, but had the ſacrifice of Chriſt; the memory whereof was celebrated in the Euchariſt. Hence, after many yeares, ſuperſtition increaſing, this ſpirituall ſacrifice began to be conceiued of groſſely, as an externall one: hence tranſubſtantiation, without which the ſacrifice could not be externall. From thence Adoration, and an opinion of meriting heauen, euen by the work wrought.
Laſtly,4 Supremacy of the Pope. the like degrees and aſcent we may obſerue in the whole myſtery of iniquity, and riſing of Antichriſt. Firſt, all Biſhops at the firſt being ejuſdem meriti, & ejuſdem Sacerdotij, of the ſame merit and of the ſame order of Prieſthood, the dignity that was in any one aboue another, was either in regard of more excellent gifts, or at the moſt, in regard of place and ſeate, ſo was Rome preferred in regard of the Emperours reſidence there. Afterward, to auoid Schiſme, one had ſuperiority, though no authority ouer the reſt. Then thirdly crept in Ambition, from whence fourthly, abuſe of authority, in Ʋictor, by vniuſt excommunication. Then, as a fruit of ambition, and after the appointing of foure Metropolitane Biſhops, and the Emperours remouall to Conſtantinople, flamed forth Contention; the end and concluſion of which was, that Boniface the third, ſhould bee called (and ſo after him other Romane Biſhops) Oecumenicus, caput Eccleſiae, & ſummus Pontifex, that is, Ʋniuerſall Biſhop, head of the Church, and chiefe Prieſt. After this, the Popes vſurped authority, firſt ouer all other Churches; then, withdrawing the ſhoulder by little and little from the Emperour,They are in this forme inueſted: I inueſt thee in the Popedome, Ʋt praeſis Ʋ …bi & Orbi. and refuſing to be created by him, they vſurped authority ouer them alſo, as did Gregory 7. and tooke all temporall authority from the Senate and Conſuls of Rome, whom Nicholas the third put downe. At length, they now challenge ſoueraignty and authority ouer and aboue the whole Church, generall Councels, yea, the whole world.
CHAP. III. Containing further Application, concerning the ſpreading and growth of ſinne.
NOw as wee hauehave ſeene the growth, and I hope the height of iniquity in the Romane Church, ſo, for all other kinds of ſinne, if wee looke ouer all mankind, wee ſhall find ſinne to be of the ſame ſpreading and ouerflowing nature, and that this Serpentine and viperous brood and body of ſinne winds it ſelfe by little and little, firſt a finger, then the head, next the body, and laſtly the taile, by which it ſtings to death: So that where it is not reſiſted at the firſt, like a flood, it breakes the bankes, ouerflowes, and layes all waſt, as we may ſee it both generally and particularly alſo in regard of each man, in whom, without good heed taking, ſinne by degrees growes to an height. For the generall ouerflowing and increaſe of ſinne,The ſpreading and growth of …n generally. wee ſhall finde it in Scripture deſcribed all by extremities, as if all iniquity were now ripe and the world ready to be reaped. Firſt, by an extreame depth in regard of omiſſions. Secondly, by an extreame height in regard of commiſſions. We ſhall finde a no of omiſſion anſwering a yea of commiſſion,…. Of Omiſſion, …n regard … of perſons. … ſinnes and contrariwiſe. Firſt, by way of Omiſſion: & that whether we conſider firſt, the perſons: thus Pſ. 14.3. There is none that doth good, no not one: or ſecondly, the iniquity of the perſon, Ezek. 5.7. No, ye hauehave not done, ſaith the Lord, according to the iudgement of the nations that are round about you. No, nor yet as the bruite creatures, the Storke, Turtle, Crane, Swallow, which know their appointed times: but my people, ſaith God, know not the iudgement of the Lord, Ier. 8.7.Reſolution. Or thirdly, the reſolution of the perſon, Ier. 2.25. But thou ſaidſt deſperately, No, for I hauehave loued ſtrangers, and them will I follow.
…. Of commiſſion, in regard … of perſons.Secondly, by way of commiſſion, and that alſo in regard firſt of the perſons, Dan. 9.11. Yea, all Iſrael hauehave tranſgreſſed thy law, in ſo much that death hath paſſed on all men, for that all hauehave ſinned, …. Of their ſins. …. Number.Rom. 5.12. Secondly, the ſinnes of the perſons, and that firſt for number and repetition, not once but often committed: Pſal. 78.40.41. How oft did they prouoke him in the wilderneſſe, and grieue him in the deſert! yea, they turned backe and tempted God. 2. Meaſure.Secondly, for quality, manner, degree, and meaſure of ſinne: thus Hebr. 11.36. Others hauehave beene tried by mockings and ſcourgings (of wicked men) yea, moreouer by bonds and priſonment. For this is ſuch a ſin for height,Luke 3.20. 3. Impudency. as Herod added aboue all his ſinnes when hee ſhut vp Iohn in priſon. Thirdly, for impudency, Eſay 3.9. Yea, they declare their ſinnes as Sodome, they hide them not. Fourthly, for defence and iuſtification of them, 4. Defence.whereby in a manner merit is aſcribed to them, Iohn 16, 2. Yea, the time commeth, that whoſoeuer killeth you ſhall thinke he doth God ſeruice. Fifthly, for delight in ſinne, Iſay 66.3. Yea, 5. Delight.they hauehave choſen their owne wayes, and their ſoule delighteth in their abominations. Laſtly, for reſolution, Zach. 7.12. Yea, 3. Of reſolution.they made their hearts as an Adamant ſtone, leſt they ſhould heare the law.
Now ſurely if ſuch was the generall ouer-flowing of ſinne, when theſe things were written, what may wee thinke is it now in theſe laſt dayes of the world, wherein Saint Paul hath told vsus, Perillous times ſhall come, 2 Tim. 3.1.2.3.4.5.for men ſhall be louers of themſelues, couetous, boaſters, proud, blaſphemers, &c. We need not ſeeke farre to finde many amongſt vsus on whom we might inſtance all the former complaints of God and his Prophets, which we might iuſtly take vp againſt the prophane miſcreants of our times.
But leauing this generall conſideration: who feeles not in himſelfe, and ſees not in others, each ſinne without timely reſiſtance made, growing to an height by the ſame degrees that man himſelfe from nothing growes to his perfection? This reſemblance I follow the rather, becauſe it is vſed by S. Iames, ch. 1. v. 14.15. and Saint Paul, Rom. 7.4.5. For ſinne is a baſtardly brood, hauing the Deuill to its father, and our corruption to the mother, which is the Deuils concubine.
Firſt, Luſt, Eleuen degrees by which each ſinne growes to its height.concupiſcence and the corruption of our nature, is as the proſtitution of the ſoule by which it lyeth open to the Deuils ſuggeſtions. Secondly, wicked thoughts, whether ſteaming vp thence or caſt in by Satan, are as the ſeed in the wombe. Then, ſudden delight, is as the retention of the ſeed in the wombe. Fourthly, Conſent is the conception of ſinne. Fifthly, a more permanent and enduring delight vponupon conſent, is as the faſhioning and articulation of it. Then Sixtly, purpoſe to commit ſinne, is as the ſpringing of the child in the wombe, haſtning the birth and egreſſe. Then ſeuenthly, followes the act it ſelfe, as the birth of ſinne. Theſe are the degrees about the breeding and hatching of ſinne: Yet foure more there are about the growth of it, to be gathered out of Hebr. 3.8.12. which are as the increaſe, perfect ſtature, decaying, and death of man. Firſt, by iteration of the act of ſinning, the heart is hardened: Secondly, it becomes an euill heart: then, an vnfaithfull heart: And Laſtly, it departs from the liuing God, by vtter falling away from God, grace, and goodneſſe. Now that which will follow vponupon all theſe, is, that one ſinne perfited, will draw on and make way for other greater ſinnes, ſo that without repentance, men ſhall proceed from euill to worſe, till at the length, they be tied and bound in infinite chaines, and therein kept for the day of deſtruction.
Oh therefore that men out of the former conſiderations, would but lay to heart this myſticall working of ſinne, that with feare they might either watch againſt the firſt motions of ſinne, or with ſpeedy repentance but winde themſelues out of the ſnares of the Deuill, as knowing that otherwiſe God will one day wound the hairy ſcalpe of him that goeth on in his ſinne.
We muſt reſiſt ſinne at the beginning.What is then to be done? Surely this ſhould cauſe vsus earneſtly to intreat, by daily and vnfained praier, that we be not lead into tentation, ſeeing there is no ſinne ſo great, into which we may not in time fall, eſpecially if God leaue vsus to our owne corruption and Satans politique ſtratagems, or otherwiſe in his iuſtice giuegive vsus ouer from one degree of ſinne to another. This we may iuſtly feare, when we are not carefull to reſiſt ſinne at the firſt. If we giuegive entertainment to euill thoughts, and lodge them … our hearts, Satan ſeeing how kindly we receiue and intreat his harbingers, will come himſelfe, attended with legions, and take vp the beſt roome in our hearts, out of which he will not be diſlodged, till we ſeeke to, and giuegive welcome to Chriſt and his ſpirit, a ſtronger then Satan. Here then is vſe and need of our diligence, watchfulneſſe and wiſdome. Oh that we could be but as wiſe in this kinde as others are wicked. Harlots which proſtitute their bodies to filthy luſts, labour by all meanes they can, either to hinder the conception, or to kill the childe in the wombe, or to drowne it, or otherwiſe to make away with it afterwards, that ſo they may auoid the ſhame of the world, and charge of bringing it vp. When Pharaoh would hinder the multiplying of the children of Iſrael in Aegypt, Come on, Exod. 1.10.16.22.ſaith he to his people, let vsus deale wiſely with them, leſt they multiplie. Hereupon, as he ſet hard Taske-maſters ouer them, ſo he commanded the Hebrew Midwiues, when they did the office of a Midwife to the Hebrew women, to kill all the males. Which when it tooke not effect, he then charged all his people, ſaying, EueryEvery ſonne that is borne, ye ſhall caſt into the riuer. Happy we, if we were ſo wiſe in dealing thus with the children and fruit of our concupiſcence, either to hinder the conception of them by not conſenting, or the birth by not committing ſinne, or being borne, to daſh theſe little ones, the children of confuſion, againſt the ſtones,Pſal. 137.9. or rocke Chriſt Ieſus.
But alas! ſinne and Satan are too wily for vsus, and our owne hearts too treacherous, and our nature weake; ſo that in this ſtate of mortalitie, we cannot poſſibly hope to be free of ſinne:Humanum eſt labi, errare, decipi. we muſt ceaſe to be men before we can hope to ceaſe from ſinning. To ſinne, is inſeparable from mans nature; and that man doth ſinne, it muſt be aſcribed to humane frailtie, as its ſaid of Ephraim and Iudah, Hoſ. 6.7.But they like men hauehave tranſgreſſed the couenant. What then? Seeing we cannot but ſinne, ſhall wee delight in ſinne? God forbid. Thus of men we ſhould become beaſts, namely filthy dogges and ſwine,2 Pet. 2.22. whoſe propertie it is to returne to the vomit, and to wallow in the mire. Much leſſe then muſt we become deuils, by defending knowne ſinne, or being enemies of righteouſneſſe, or reſiſting the good motions of Gods Spirit, or the truth; for which Elymas deſerued the name of childe of the deuill.Act. 13.8.10.
Our onelyonly way then is, to be as zealous in good,We muſt ſhew a proportionable zeale againſt ſinne. as euer wee hauehave beene forward in euill: and (whereas perfection in this life is to be meaſured rather by our deſires, affections, reſolutions, and indeauours, then by performance) to ſhew our zeale, firſt, by our hatred of euill,1 By our confeſſion. and our confeſſing and bewailing of ſinne, aggrauating it againſt our ſelues, by the ſame degrees by which we treſpaſſed againſt God,Dan. …5 and 7. ſaying with Daniel for himſelfe and the people in captiuitie, We hauehave ſinned, and hauehave committed iniquitie, and hauehave done wickedly, yea, we hauehave rebelled and departed from thy precepts, &c.
2 In our new obedience and willingneſſeSecondly, by being ready and willing to our power, yea beyond our power, to yeeld obedience to Gods Commandements; that ſo, for our readineſſe and reſolution to obey, we may ſay with Dauid, Pſal 40.8 Pſal. 11….34I delight to doe thy will, O my God, yea, thy law is within my heart: and pray with him, GiueGive me vnderſtanding, and I ſhall keepe thy law, yea, I ſhall obſerue it with my whole heart: that ſo it may be ſaid of vsus generally in reſpect of all good duties, what Paul ſaid of the Macedonians in the matter of almes,2 Cor. … 2 To their power, I beare record, yea, beyond their power they were willing. This reſolution to obey God, euen in his hardeſt commands, whether by obedience actiue or paſſiue, our Sauiour Chriſt would hauehave to be in vsus all,Luke 14 20. ſaying, If any man come to me, and hate not his father and mother, and wife, and children, and brethren, and ſiſters, yea and his owne life alſo, he cannot be my diſciple. This affection was in S. Paul, and ſhould be in vsus, when for Chriſts ſake and the Goſpels, he ſaid to the Philippians, Yea, Philip. 2.….and if I be offered vponupon the ſacrifice and ſeruice of your faith, I ioy and reioyce with you all.
3. In our ſorrow for ſinne.Thirdly, by our ſorrow for ſinne committed, and by the fruits thereof, that ſo alſo it may be ſaid of vsus, as S. Paul ſaid of the Corinthians, 2 Cor. … …Behold this ſelfe-ſame thing that ye ſorrowed after a godly ſort, what carefulneſſe it wrought in you, yea, what clearing of your ſelues, yea, what indignation, yea, what feare, yea, what vehement deſire, yea, what zeale, yea, what reuenge. Such Yeaes as theſe would eccho well to this Yea in my text, where it is ſaid, Yea, they ſacrificed their ſonnes and their daughters vntounto Deuils.
THE HEIGHT of ISRAELS Heatheniſh Jdolatrie.
PSAL. 106.37.
Yea, they ſacrificed their ſonnes and their daughters vntounto Deuils.