Commentary on Judges, Sermon 9
THE NINTH SERMON VPONUPON THE FIRST AND SECOND CHAPTERS OF THE BOOKE OF IVDGES.
VERS. 30. Neither did Zebulon expell, &c. as before to verſ. 34.
VERS. 34. And the Ammorites draue the children of Dan into the mountaine, ſo that they ſuffered them not to come downe to the valley.
VERS. 35. And the Ammorites dwelt ſtill in Mount Heres in Aijlon, and in Shaalbim, and when the hand of Ioſephs family preuailed, they became tributaries.
VERS. 36. And the coaſt of the Amorites was from Maaleh-akeabim, euen from Selah, and vpward.
NOw it followeth. From this 30. verſe, to the 34. the holy Verſ. 30.Story ſetteth downe particularly, how the tribes of Zebulon, Aſhur and Naphtali, did euen as the other tribes before mentioned, of Beniamin, Manaſſe, and Ephraim; that they let thoſe Canaanites liue ſtill among them, and did only put them to tribute. Wherein to ſee the agreement that was in this ſinne betwixt them and the other, it is worthy the noting, and may bee of ſingular vſe vntounto vsus. For they did as if they had conſented together, one to doe as the other did, (whereas they could (yet) but heare one of an others doing) they did (I ſay) euen as the other before mentioned, for their eaſe and quiet, make leagues with the Canaanites, contrary to that which God commanded them. Which ſheweth vsus, that it is the leſſe maruell that we ſee it ſo in our age, and that it hath been Doct. 1.ſo from age to age, that there is agreement in finne among all eſtates, yea in the ſame ſinne, as if they did mutually reſolue to ioyne therein. For Paul 2. Tim. 3. 1.ſpeaking of groſſe ſinnes which ſhould raigne in the world, in the latter age after Chriſt, tels vsus, that the times, that is, the people in the ſeuerall ages, ſhould be tainted therewith. And as it was in the daies of Lot, ſo ſhall it bee in the ages following; they did eate and drinke, and marrie; that is, they made them their paradiſe. And as they hauehave done, and liued in former times, ſo they doe, and will doe, ſtill. And as they ſought their Matth. 24. 37.felicity and hearts deſire heere in ſome tranſitorie things; as in gathering wealth, hunting after vaine pleaſures, and ſeeking of promotion: euen ſo, this doe many at this day, who profeſſe the Goſpell, and yet this is the eſtate of the ciuiler ſort; there are greater abominations then theſe: the way of truth they hauehave not knowne; the feare of God hath not been before their eyes; but is this done in one place as in another, yee will aske, as the ſinne heere ſpoken of, was alike ſpread throughout the tribes? I anſwere; neuer more then at this day. Therefore when the meaner ſort receiued not the word with fruit, I turned (ſaith the Ppophet Ieremy) to the mighty, to the learned, to the Prieſt, &c. as declaring that hee looked to finde it otherwiſe Ier. 4.there; but behold, all were alike.
So is it ſaid by our Sauiour, as it was in the daies of Noah, ſo ſhall it bee at the comming of the ſonne of man, and (as he ſaith) in the latter age, whereof this in which we liue is a part, they did then eat and drink, marrie, and giuegive in marriage, (theſe were things what they did then moſt minde and ſet their hearts on, and knew nothing of any danger) till the flood came and tooke them all away. And what doe men now, or hauehave done in our remembrance in the former daies, but euen ſo, and the ſame things? What pleaſure hauehave men, ſaue in eating and drinking, and following after their delights? and as the tribes did, for their eaſe and pleaſure commit ſinne, eueryevery one his owne way: ſo what doe men, but eueryevery one that which doth beſt ſerue his owne turne. What effectuall and ſauing knowledge of God is there to be found, ſaue only heere and therein a few perſons? and generally the Goſpell is a myſterie, Note.and the pearle in it is hidden from one, as from another, though it bee hidden from none but from them that ſhall periſh. What exceſſiue and vnſatiable ſeeking 2. Cor. 4. 3.after the worlds good is there, as in other ages? what bold prophaning of the Lords Sabbaths, when yet he hath plainely charged vsus the contrary, ſaying: Remember yee keepe them holy? And what ſhould I further ſet downe other agreements betwixt men in their liues and practiſe, whether we compare our daies with the former, or in the ſame daies one man with another? And yet one would thinke that the examples of former times ſhould teach the latter wiſedome. That ſeeing they who now liue may behold, how they hauehave been taken away, and that oft times in the middeſt of their delights, and could keepe themſelues from death no more then others; therefore it ought worthily to cauſe them to looke further, and to prepare a better, and a more enduring inheritance againſt they muſt goe hence. But to grow to an end; ſeeing it is ſo that the world is like itſelfe, and the ſinnes of it hauehave entertainment alike for the moſt part, with one as with another, I will ſhew the cauſe of it why it is ſo, and teach the vſe of it before I end. (For beſides the diuels malice, who ruleth alike in the hearts of the children of darknes, & draweth them to the ſame euils, in the moſt places) beſides this, I ſay, all men are corrupted in their harts, imaginations, and deſires: Gal. 5. 19. Gen. 6. 5.they all louelove euill, and loath that which I good. Wherby it commeth to paſſe, that the ſins that one embraceth, an other delighteth in alſo; hauing no ability nor will to reſiſt or turne from them, but drinketh them vp, as the fiſh doth water. And there is nothing able to make it otherwiſe but one: and that is the grace of regeneration & new birth, which changeth a man, & giues him a new hart and will, whereby he diſliketh the former inclination and diſpoſition that led and caried him amiſſe before. And hereby the deceitfulneſſe of his ſinfull heart being found out, he groweth to be out of louelove and liking with the deſires which came from it, and conſequently from the uill words and actions that proceeded from it; and both mindeth and doth the contrary things. Thus hee is, as wee ſee, turned into an other courſe of life, different from the men of the world. But becauſe few light on this change, and this grace entreth not into many; but is reſiſted rather, and that in a deadly manner, euen when by ſound preaching it is offered vntounto them; Note.therefore they abide in the ſame eſtate wherein they were before, ſo that they are not ſubiect to the grace that ſhould guide them, neither indeed can be. Thus it commeth to paſſe, that few being new borne, the moſt agree in the ſame euill, to the which (the heart being alike diſpoſed vntounto it) they are carried.
And whereas it will (perhaps) be obiected, that the good nature that is in many, more then in ſome others, and good education doe put difference betwixt men, as well as ſanctification, and the changing of the nature of man; be it knowne vntounto them, that the beſt nature is poyſoned, and enclined Note.to all ſinne, and hath the ſeede thereof: and the beſt education, being not ſeaſoned with religion, can but worke ciuility in a man; or (at the moſt) reſtraine him from ſome outward and open wickedneſſe; it cannot giuegive him a new heart, neither therefore make him a new creature. And I conclude with the vſe of this doctrine, that all ſuch as deſire to be better guided then naturall men can be, muſt ſeriouſly labour to be acquainted with their hearts, ſearching out by the Law of God, the depth of falſhood and euill that is in them, which is great and much: and (as they are taught) bewaile Ier. 17. 9.it, as that which bringeth forth fruit vntounto death, till they obtaine pardon thereof, and of their other ſinnes: with the which grace they receiue will and ſtrength, though weakely, to liue well, and to pleaſe God; yea and for the obtaining of all theſe, let them attend to ſincere preaching, not by fits, but ordinarily and conſtantly as they may, and ſo God will draw them out of the puddle in which other lie ſtill, and worke that grace in them, whereby they ſhall be reformed to the image of Chriſt their head, and to the ſimilitude of the members of his body, which are all vniformely gouerned by the ſame ſpirit, which worketh alike fruits in all. And this is the onelyonly way to come by it.Gal. 5. 22. Iam. 3. 17.
But another thing is to be noted by theſe tribes beſide, (which I hauehave ſaid already, and that is, ſeeing they could not chuſe but heare one of another Doct. 2.what they did) how one was led by the example of the other. For though one eaſily agree with another in euill (as I hauehave ſaid before) yet I cannot tell how it commeth to paſſe, that when wee hauehave example alſo from others of any bad courſe, we are much more eaſily riueted into it thereby. Nay this example ſo much preuaileth, that although wee hauehave Gods commandement neuer ſo plaine to the contrary, with threates annexed thereto, wee boldly breake through it, and not onelyonly affect and commit the ſame, as in the former doctrine I ſaid wee doe; but wee beare it downe before vsus as it were a ſtreame. It could not eaſily hauehave been thought that this people of Iſrael, one tribe after another, could (there being ſo many of them) hauehave ſought their owne eaſe, in making peace with the other nations, hauing receiued ſo ſtraite a commandement that they ſhould expell them: and yet they did ſo handle the matter among them, that it was as it were vtterly forgotten among them, and they grew to bee confirmed in a contrary courſe. But when one tribe had broke the ice to another in breaking through the commandement, it became as a matter that lay dead, few looked after it. So it would hardly hauehave been thought, that Saphira could hauehave been brought to conſent to the holding backe of that ſumme of money which was conſecrated to ſo good and holy an vſe; which was by making a lye, and ſtanding ſtifly in it; but when ſhe knew her husbands mind, and had him to goe before her therein, ſo that he made no matter to commit ſuch a treſpaſſe, ſhee was emboldened to doe it alſo by his example.
Likewiſe, who would hauehave ſaid that well nigh the whole city of Samaria ſhould hauehave been drawne to receiue Simon Magus his ſorceries? but after that ſome had begun, and there was none to reproue and ſhame them for it, the reſt fell to it, hauing ſuch examples before them. And a man would wonder to ſee how ſuch cleare & ſtreight charges as God hath giuen to men, of departing from iniquitie, and of not following the multitude to doe euill, ſhould Exod. 23. 2.be ſo troden vnderunder foot, and caſt behinde mens backs. Miniſters are commanded Ioh. 21. 15.as they louelove Chriſt, they ſhould feed his ſheepe, and his lambes: the people, that they ſhould giuegive all diligence to make their calling and election 2. Pet. 1. 10. Eccleſ. 11. 9.ſure: young men not boldly take their pleaſure, and ſpend their youth licentiouſly: old men, that they ſhould be patternes to the young in good life, &c. But as if God might be mocked, hell agreed withall, and as if the Scriptures that ſtraitely vrge theſe things, were an old wiues fable, ſo they are regarded. For what one of many, either Miniſter maketh euer the more conſcience of zealous and diligent preaching; or how many of the other ſorts feare the commandement to depart from euill? It is enough to them that they hauehave others to goe before them in the euils which they doe. For euen as ſheepe and beaſts follow the formoſt ranke, whitherſoeuer it leade them, euen ſo theſe like beaſts doe. Thus by the ſeede of ill example ſinne encreaſeth, and iniquitie aboundeth in all places, till at length a confuſion of all things follow, in offices, duties, and eſtates both in Church and Common-wealth. And the rather, if men ſee ſuch goe before them in euill as ſeeme to hauehave excellency in any gifts, whereby they can maintaine their ſinnes; as by wealth, learning, authority, or any ſuch like. In which reſpect the ſinne of the tribe of Iudah was the greater, in that they beleeued not that God would enable them to caſt out the inhabitants of the valleyes, ſeeing they had chariots of iron, and ſo they becomming examples to their brethren therein; and being the chiefeſt, though they had done commendably in expelling many other of them; therfore the reſt of the tribes thought their ſinne more tolerable, and made the leſſe of it, though they yet had not ſo good a pretence for their doings as Iudah had. But to returne to our ſelues, we are to know, that it is great boldneſſe to follow bad examples, the damnation of ſuch ſleepeth not. Let not men bee deceiued, God hath all theſe things and ſuch like regiſtred and writen, not with inke and paper, (for then there were hope that in time they might bee worne out) but in his remembrance, which neuer faileth. If Paul wiſh that men follow not his example (ſo rare a patterne of piety) further then hee followes Chriſt; what ſhall they hauehave to anſwere, who looke no further then to this, that they ſee others doe ſo, how odious ſoeuer their doings are? Let that ſerue vsus for doctrine concerning examples, foraſmuch as they that leade and towle vsus on by their example, cannot helpe vsus to beare our puniſhment, when their own ſhall be intolerable to them, ſeeing company ſhall not eaſe the torments of the damned in hell; howſoeuer heere they could ioyne hand in hand to commit their ſinne with pleaſure and conſent. And let vsus bee ſo farre from following others in their doings, further then they follow the rule that ſhould guide vsus all, that our owne light may ſo ſhine before men, that they may bleſſe God for vsus, and learne of vsus. So ſhall wee ſhew our ſelues wiſer then theſe tribes, whoſe ſinne we hauehave ſeene laid open vntounto vsus, and bee well fenced againſt all danger by ill examples. The laſt verſes in this chapter now follow
VERS. 34. And the Amorites droue the children of Dan into the mountaine; ſo that they ſuffered them not to come downe to the valley.
35. And the Amorites dwelt ſtill in mount Heres, in Aijalon, and in Shaalbim, and when the hand of Ioſephs familie preuailed, they became tributaries.
36. And the coaſt of the Amorites was from Maale-Akrabbim, euen from Selah and vpward.
NOw in the ſhutting vp of the chapter, the holy ſtory bringeth in the The ſumme.tribe of Dan, ſhewing that theſe Danites had not the liberty that the other tribes had: for they yet had ſtrength to expell the Canaanites that were in their lot, and did not: theſe were couped vp in a narrow roome vntounto the mountaines, and yet were not ſuffered to poſſeſſe them neither: but they were not permitted at all to dwell in the vallies, but their enemies had them out, and kept a great part of their poſſeſſions in their hands by force. So that we ſee that the negligence of the other tribes in ſuffering the forbidden nations to remaine and waxe ſtrong; cauſed theſe their brethren to be wronged, and to go without their due which God had allotted them: For if they had kept their enemies out, they might hauehave been able now to helpe this tribe of Dan: who if the houſe of Ioſeph had not done more then the reſt, they had been left almoſt without habitation.
And by this we may ſee, that mens ſinnes doe not only redound to their Doct.owne hurt, but alſo to the hurt of others. Whereas none are hurt, neither themſelues, by thoſe that feare to offend God, and be carefull to do their duties, but they may receiue great benefit thereby. But the other hurt many, as well as themſelues. As wee ſee bad parents, what woe they hoard vp for their vnhappy children, as Ahab, and the like. What they do to themſelues, this place giues no occaſion to ſhew directly, but by conſequent, but how other feare the worſe by them. And the ſame may bee ſeene in many particulars among vsus alſo, both touching body and ſoule. As firſt, how many ſoules doth an ignorant, idle or ſcandalous Miniſter deſtroy and cauſe to periſh? How many good people doth an vngodly Magiſtrate grieue, diſcourage, and make faint in good duties, and fleſh the vngodly? as Salomon ſaith; When the righteous are in authority, the people reioyce; but when the Prou. 29. 2.wicked beareth rule, the people ſigh. The riotous, ill company keepers, and ſuch as giuegive ill counſell, how many doe they ſpoile? as in the Epiſtle to the Corinthians we reade; where it is ſaid, Euill words corrupt good manners. And what diſcredit to the godly, and to the Goſpell it ſelfe, hypocrites who profeſſe 1. Cor. 15. 33.it, doe bring, Saint Paul declareth, ſpeaking thus to the Iewes; Thou that teachest another, and teacheſt not thy ſelfe, cauſeſt the name of God to bee euill Rom. 2. 21. 24.ſpoken of: ſo that both when the Goſpell is truly preached, and alſo practiſed of ſome, yet both are ill ſpoken of by the wicked, becauſe of the offence that hypocrites giuegive. And generally the wicked are the cauſes of miſchiefe and puniſhment from God, vponupon the places where they liue; cauſing the earth to mourne, and be wearie of the inhabitants, yea Gods children are of the worſe for their neighbourhood, not onelyonly while they gather infection by them to their ſoules; but they ſmart bodily alſo with them, and by them oftentimes in a publike calamity which their wicked liues hauehave cauſed.
Further to giuegive briefly ſome inſtances of this alſo, in the hurts that wicked men do to others in things of this life (for it would be too long to ſhew it at large) what doth the gameſter, ſpendthrift, and the ſlothfull perſon, but bring all to naught, and vndoe his familie, as well as bring himſelfe to beggerie? What doth the oppreſſor and the vſurer, in exacting that which is agreed vponupon (how hardly ſoeuer it can be yeelded) but fleece the borrower, till he makes his skinne to grow to his bones for want of fleſh? How many cormorant-like rich men doe the like in other kindes, impoſing rents vponupon their poore tenants, which conſtraine them to labour for them onelyonly, in prouiding their due againſt their day, and cannot maintaine themſelues ſo well as ſeruants may and ought to be? whereas God alloweth them to liue, and bee well maintained by their labour? And other defraud the labourer of his wages, or pay what they liſt; and yet Saint Iames ſaith, Their cry is entred into the eares of the Lord of hoſts. Oh! it cannot be expreſſed, what are the diſcommodities and annoiances, which the ſinnes of men, and their wicked liues, doe cauſe and bring vponupon others as well as themſelues (as the the tribes heere wrought woe to their neighbors theſe Danites) ſeeing all the plagues and miſchiefes which are eueryevery where to be found, are to bee imputed vntounto them, to verifie that which is written; Woe be to the world, becauſe of her iniquities. Iam 5. 4.And this be ſaid of the tribe of Dan and of all the reſt.
Now there remaineth a queſtion to be anſwered, and ſo I end the whole An Obiect. Out of theſe verſes of the ſecond part. The Anſw.chapter. And the queſtion is this; ſeeing the tribes dwelt with the Canaanites, and tooke tribute of them, whether it bee lawfull for a godly man to dwell and bee conuerſant with the vngodly, as Papiſts, &c? I anſwere, that ſeeing Chriſt kept company with the publicans and great ſinners; and ſeeing Saint Paul would not giuegive leaue to a beleeuing wife to depart from an Matth. 9. 10. 1. Cor. 7. 13.vnbeleeuing husband, if hee will dwell with her; therefore it is not ſimply vnlawfull to dwell with ſuch: but if the godly be well ſetled in ſound knowledge, Certaine cautions to be obſerued in companying with Papiſts, &c.and ſtrong in faith, ſo as they be not tied to communicate with them in their falſe worſhip of God, they may: but yet with certaine cautions. As firſt this, that in companying with them, they intendand endeauour to perſwade 1them to ſound religion, and that to this end they ſhew themſelues kinde and gentle, the better to draw them on. But if they be in feare and danger to be drawne themſelues, they ought to cut off ſuch fellowſhip.
The ſecond thing that they muſt take heede of, is; that they liue vnreproueably 2and without iuſt blame among them: for otherwiſe they ſhall do them hurt, and harden them, rather then doe them the leaſt good. Thirdly, 3they may not in the leaſt matter vnderunder any colour of friendſhip mixe themſelues with them, either in their falſe opinions, or in worſhiping God; no not although they ſhould hope thereby to draw them on the eaſier to embrace Chriſt: as many hypocriticall profeſſors doe, and thereby couer their voluptuouſneſſe, couetouſneſſe, and prophaneneſſe; who ſhould rather remember this, that they may not do euill, that good may come of it. Laſtly, they muſt take heede that they ſeeke not their owne profit at their 4hands by companying with thē; nor to take their pleaſure in gaming & play with them, whereby they bewraying their weakeneſſe (as impatience, greedieſſe of gaine, wrangling, or being immoderate in ſpending the time therein) they ſhould ſet them further backe from imbracing the Goſpell. Therefore, if theſe cautions be not regarded, and alſo if wee hauehave no hope to win them, wee muſt craue pardon, and leaue them to God; hauing no more to doe with them in that familiar manner, further then of neceſſity which may poſſibly bee, either on our part, or on theirs; (as if their neede ſhould bee great, and they had no other way to bee relieued by, then by vsus, or if our liues ſhould be preſerued by them: In which caſe we ought to be very warie, leſt we be intangled by them. Alſo we may company with them, if we bee linked to them by the bond of nature; as they being our parents, brethren, kinsfolke, or in ciuill reſpect, as being our magiſtrates, maſters, &c. But as for putting children to ſchoole with teachers that be of that religion, it is no way fit nor lawfull, ſeeing by their gifts of learning, they may ſo draw an high conceite of them from the children, that they may the eaſier diſtill and drop poyſon into them by their corrupt religion. And this for anſwere to the queſtion, and withall an end of the whole chapter.
THE SECOND CHAPTER.
VERS. 1. And an Angell of the Lord came vp from Gilgal to Bochim, and ſaid, I made you goe vp out of Egypt, and hauehave brought you vntounto the land which I had ſworne vntounto your fathers, and ſaid, I will neuer breake my couenant with you.
2. Ye alſo ſhall make no couenant with the inhabitants of this land, but ſhall breake downe their altars: but yee hauehave not obeyed my voice. Why hauehave yee done this?
3. Wherefore I ſaid alſo, I will not caſt them out before you, but they ſhall bee as thornes vntounto your ſides, and their gods ſhall be your deſtruction.
4. And when the Angell of the Lord ſpake theſe words vntounto all the children of Iſrael, the people lift vp their voice and wept.
5. (Therefore they called that place Bochim) and offered ſacrifices there vntounto the Lord.The ſumme of the Chapter.
WE hauehave heard in the firſt chapter the notable victories of Iſrael ouer the nations, while they obeyed the word of God; and alſo the ſin of many of them in ſuffering the Canaanites to liue. Now it followeth, how the Lord of his goodneſſe reproued them for the ſame, by the meſſenger that preached to them; and the fruit that followed thereof. And afterward, vntounto the end of this chapter, the holy Story ſetteth downe the ſumme of almoſt the whole booke; namely to the 17. chapter; taking occaſion to doe this from the acts of former times: beginning at the things which were Ioſh. 24.done before. Ioſhuas death. The ſumme of all the reſt of this chapter from verſe 6. is thus much: I ſhua a little before his death, hauing called the people together, and giuen them their charge (as appeareth in chapter 23. and 24. of that booke) that they ſhould beware of Idolatry, and feare the Lord, after that, he ſent the people away, and died: in whoſe daies, and in the daies of the elders that liued after him, the people obeyed his charge, as it is to bee ſeene in this chapter, from the 6. to the 11. verſe. But after that, it is ſhewed how the next generation that aroſe after them, declined from that good courſe: and ſo did the ages that followed them, one was like another, throughout this booke vntounto the 17. chap. and here with it is declared, how God dealt with them. And that in few words was thus; they fell to prouoke God by Idolatrie and other ſins: then the Lord was diſpleaſed with them for it, and deliuered them into their enemies hands: after that they cryed to the Lord, and he raiſed them vp Iudges or deliuerers of them; yet they obeyed not euen them, which cauſed him to be againe offended with them, and to threaten them as is to be ſeene to the end of this chapter. And this is declared and laid out by the diuers examples of the people, throughout all this booke, vntounto the 17. chapter, according to the generall diuiſion made of the whole booke in the beginning.
According to the meaning now ſet downe, the parts of this chapter follow, The parts two.which are two: The firſt, is a calling of the tribes that had offended, to repentance, to verſ. 6. The other, is the ſetting downe of the eſtate of the people after Ioſhuas death, and Gods dealing with them vnderunder the Iudges, throughout theſe 15. next chapters, vntounto the 17. and this is to the end of this chapter.
I will leaue the laſt part to the due place, wherein it is to bee conſidered, and examine the firſt as order requireth. And heere in this firſt part we may ſee theſe two things: A reproofe of the people by the Angell, to verſe 4. and the effect that followed thereon; that is, the peoples repentance, to the ſixth verſe: ſo that in the firſt part of this chapter is ſhewed, how the people had prouoked God already by not driuing the nations out, after their firſt entrance, and the death of Ioſhua: as wee hauehave heard in the former chapter: and that they were brought to repentance. In the ſecond part is declared, how another generation that knew not the Lord did much worſe: for they not onelyonly made couenants with the Canaanites as the other did, who were brought to repentance; but alſo ſerued all manner of Idols, and prouoked the Lord thereby. To begin therefore with the former branch of the firſt part, that is, their reproofe, the meſſenger that was ſent to them, (to make it The ſumme of the firſt 3. verſes.more forcible to pricke their conſciences) firſt rehearſeth the benefits which God had beſtowed vponupon them, which ought rather to hauehave drawne them to obedience. And this he doth in the firſt verſe, as ye may ſee: then he ſetteth downe the faults for which hee reproueth them. One, that they made leagues with the Canaanites, contrary to Gods commandement; the other, that they had not caſt downe their Alters; and he expoſtulateth with them for the ſame, ſaying, why hauehave ye done this, contrary to the charge which the Lord gaue you? in the 2. verſ. And laſtly, he threateneth them, that their diſobedience ſhould be to their great puniſhment, ſaying; I will not driue them out, but they ſhall bee prickes in your ſides, and their gods ſhall bee a ſnare vntounto you, and this in the 3. verſe. Now it remaineth to ſpeake more particularly of theſe in order. But before I come to ſpeake of the meſſage, I will ſay a little of the meſſenger.
The word Meſſenger, or Angel, ſignifieth ſometime a created nature Of the firſt verſe perticularly. Heb. 1. 14.without a body, (as Hebr. 1. Angels are called miniſtring ſpirits) and theſe aſſumed ſome forme at Gods commandement for the time then being, the better to accompliſh their office, as Geneſ. 18. Sometime this word ſignifieth Gen. 18. 2.any other meſſenger that God ſendeth to execute his will: as Reuel. 2. and 3. where by the Angell, is ment the miniſter that was ſent to them, a meſſenger from God. And whether of theſe ſoeuer is ment heere, it maketh no matter, and it being not particularly expreſſed in the text, it is ſufficient for vsus, that wee know it was a miſſenger ſent of God; and therefore ſufficiently authorized: and of thoſe to whom he was ſent, one who ought to be reuerently receiued and beleeued. And let it teach vsus, that God alwaies vſed Doct. 1. Out of verſ. 1.the miniſtry of his ſeruants to reueale, as it hath ſeemed good vntounto him, and to declare his will vntounto men; either about the generall couenant of Heb. 1. 1.grace and promiſe of ſaluation, or about any other particular thing as hee ſaw cauſe; and this he did whether they were Patriarkes, Angels, Prophets, or Apoſtles, by whom he did it in ages paſt, or (as he doth now) other miniſters of the Goſpell, as Paſtours and Teachers, whom he vſeth at this day to reueale his will vntounto the people. The which declaration of his will by them out of his word from time to time, as it highly commendeth his great kindneſſe to theſe to whom he ſent thoſe his meſſengers, (ſeeing wee know hee hath not done it at all people in any age) ſo it teacheth vsus (as others that were before vsus, it did the like) that wee are bound to heare them, in all that Act. 10. 33.the Lord ſhall ſay to vsus by them.
According to that which our Sauiour himſelfe ſaith, He that heareth you, Matth. 10. 40.heareth me, and he that deſpiſeth you, deſpiſeth me. And ſo much more wee are to heare them, and receiue their meſſage with all readineſſe, ſeeing as it hath 1. Theſ. 4. 8.been glorious in all ages, ſo it is moſt of all in this latter age; wherein is reuealed to vsus, that all things hath been performed by our Sauiour which appertaine to mans happineſſe, and which were in ages paſt onelyonly foretold; and therefore they may much more fully and clearely bee made knowne to the hearers now, if the meſſenges who ſhould bring the tidings, be faithfull and able to doe their meſſage. In which caſe wee muſt receiue them as the Lord himſelfe, and the word which they preach, not as the word of man, but (as it is in deed) the word of God; that ſo it may worke in vsus effectually, as phyſicke Gal. 4. 14.in a corrupt body, both to make vsus ſicke, and to recouer and heale vsus againe; 1. Theſ. 2. 13.God hauing prouided, that in what eſtate ſoeuer the people be, eueryevery one ſhould receiue his portion, by the right diuiding of the word vntounto them. And the ordinarineſſe of their meſſage, ſhould not make either their Eſa. 50. 4.miniſtery the leſſe ſet by: but rather wee ſhould hauehave them in ſo much the more eſtimation, and admire therein the vnſpeakeable prouidence of God and louelove of our Lord Ieſus, who (as hee ſendeth vsus not to extraordinary meanes) ſo yet he hath promiſed the ordinary vntounto his Church, euen to the end of the world: as in the Epiſtle to the Epheſians is to be ſeene.Epheſ. 4 11.
Which being duly conſidered, doth bewray the wofull and lamentable eſtate of the moſt hearers (though they are in moſt feareful eſtate that heare not) who euen where the word is preached with power and authority, hauehave it in ſmall account and reuerence. And what ſhould the Lord doe more vntounto Hoſ. 6. 4. Matth. 11. 17.them, hauing thus offered his dainties vntounto them? and yet they are ſo ful ſtomacked, that they finde no ſauour nor pleaſure in them. They giuegive themſelues leaue, ſo to wallow in their ſenſualities, and to take their fill of earthly Note.delights, that they finde no ſauour in his heauenly delicates: yea and yet ſome of them are ſuch, as heretofore hauehave heard with ioy; yea and a man might hauehave thought, they would hauehave pluckt out their eyes for them that brought the glad tidings vntounto them, now are waxen full, and count them their enemies for telling them the truth; and ſome thinke themſelues within a few weekes, able to teach their teachers: as other hauehave turned their zeale into luke-warmeneſſe, their reuerence into contempt, conceitedneſſe, worldlines, and deprauing of the Scriptures. And ſo like fooles, while they loath this wholeſome and ſweete Manna of the word of life, which is the approued truth of God: they reliſh fantaſies, and hauehave great taſte and delight in dreames and lies: in ſomuch as that if any would faine himſelfe to come from the dead, and affirme, that he brings them newes from thence for any ſound knowledge or faith that they hauehave, they are ready to receiue them. Oh people infatuated and bewitched (as Paul ſaith to the Galathians) ſeeking, as one that runneth vponupon a ſwords point, their owne deſtruction. Gal. 3. 1.But of theſe enough.