An Exposition of Hosea 1-3, Chapter 2 · Lecture 4

An Exposition of Hosea 1-3 · Chapter 2 · Lecture 4

p. 209The Fourth Lecture.

HOSEA 2. 5.

Shee that conceived them hath done ſhamefully; for ſhe ſaid, I will goe after my lovers, that give me my bread, and my water, my wooll, and my flaxe, mine oyle and my drinke.

GOds threats againſt Iſrael to make her as a wilderneſs and as a dry land, to ſlay her with thirſt, in the 3. verſe, to ſhew no mercy to her children, in the 4. ver. The reaſon becauſe her mother had played the harlot, in the beginning of this 5. ver. we finiſhed the laſt day. OnelyOnly in a word to give you one note from that title of Mother here, that wee obſerved not before.

The Community of the Church and civill State is called Mother, in way of diſtinction from private people, and private people are as the children of that Mother, ſo we opened it in the ſecond ver.

The Obſervation is,

The Community of a State and Church ſhould be to particular perſons as a Mother.Obſ. They ſhould have the affection of children to it, they ſhould take much to heart thoſe things that concerne it, the ſufferings of State or Church ſhould be the ſufferings of all particulars. There are children of Belial that are riſen up among us,Every one should have ſuch an affection towards th… Church and State as children towards the mother that are even taring the bowels of our Mother, a viperous generation that ſeeke to eate out the bowels of her Mother, let our hearts breake for this, as Pſal. 35. 14. I bowed down heavily as one that mourneth for his Mother. Let not us lift up our heads and be jolly now, but for the preſent bow down heavily as thoſe that are called (though in ſome reſpects to rejoyce,) yet in many others to mourne this day for our Mother. Yea let our hearts riſe againſt theſe vile monſters that joyne with a Malignant party to bring ſuch woefull confuſion and trouble even to our Mother. We may ſay to them juſtly as Saul ſaid unto Ionathan paſſionatly, You children of the rebellious and perverſe, why have you choſen to joyne with them for the confuſion of your Mothers nakedneſſe. Let us do what we can to help. Shall we ſee her bowells torne and not ſtirre at all? She calleth now to us to come and help her, and let us know that if it go ill with her, it cannot go well with us.

p. 210If the Mothers breaſt thorough ſome incurable diſeaſe muſt be cut off, the tender Father takes away the children and will not ſuffer them to behold the torture of their Mother; Who knows but that this hath been Gods end in taking away his deare children in former times, becauſe hee would not have their tender hearts to ſee ſo much ſorrow and evill as ſhould befall their Mother? And what God hath reſerved us to ſee in the ſufferings of our Mother we do not know. Howſoever let not her ſuffer by us, let not her ſuffer for want of our help, let not her ſuffer without us, let not us be ſo unnaturall as to be every one ſhifting for himſelfe, for the private and particular, neglecting the publicke, the community, neglecting our Mother that ſhould be as deare to us as the bowels out of which we came.

She hath done ſhamefully. VVe ſhould have the affections of children to her though ſhe hath done ſhamefully.

But further, Here you have the amplification of her whoredomes, ſhee hath plaid the harlot, and ſo plaid as ſhe hath done ſhamefully: The latter end of the verſe is by way of probation of this amplification, for how doth it appeare ſhe hath done ſhamefully? for ſhe hath ſaid, I will goe after my lovers, &c. For the firſt then, this amplification of her whoredome, her whoredome is ſuch as is ſhamefull, Hence firſt obſerve.

That ſinne,Obſer. but eſpecially whoredome is a ſhamefull thing. Pro. 13. 5. A wicked man is loathſome, and commeth to ſhame: Pro. 14. 34. Sinne is a reproach to a nation, or to any people; Sinne of its owne nature let it bee what it will be, it is ſhamefull: Much more then whoredome, to play the harlot, for all ſinne doth drowne a man, it brings him beneath the excellency of a man, it is contrary to the image of God in man, to that wherein true honor, beauty, glory doth conſiſt. It makes men vile. I will give you but one Text for it, Dan, 11. 21. And there ſhal ariſe a vile perſon. Who was that? It was according to interpreters, Antiochus Epiphanes, the great King of Aſſyria, and yet a vile perſon. Joſephus tells us that the Samaritans when they were in danger of ſuffering from him becauſe he thought them to be Jewes, they wrote to him in this manner. To Antiochus the mighty God; and his very Epithet, Epiphanes, is as much in our Engliſh as Illuſtrious, Antiochus the Illuſtrious, the famous, bright in his glory: He that was ſo illuſtrious and ſo great a Prince, that was written unto as the mighty God, yet in the Scripture language being wicked he is a vile perſon.

It is a ſpecial note of one that is fit to dwell in Gods Mountain, Sin cauſeth shame.of one that is a Saint, Pſal. 15. 4. to be able to ſee the vileneſſe of ſin thorough all the glory of the world, in whoſe eyes a vile perſon is contemned. Sin is a ſhame becauſe it deceiveth a man, The way of the wicked ſhall deceive him, What profit have you now of thoſe things where of you are aſhamed? It is a good ſigne of grace to be able to ſee into the deceits of ſinne, ſo as to be aſhamed of it. But though all ſin be ſhamefull, yet whoredome eſpecially, and that either bodily or ſpiritual.

Firſt bodily, the expreſſion of ſhamefulneſſe though eſpecially it aymeth p. 211at their Idolatry, yet it hath its riſe from bobily whoredome, if that were not ſhamefull, the expreſſion could not be full; that ſhe had played the harlot, and done ſhamefully, Pro. 6. 32. Whoſo committeth adultery with a woman, lacketh underſtanding, he that doth it deſtroyeth his own ſoul; a wound and diſhonour ſhall he get, and his reproach ſhall not be wiped away. It makes one to be as one of the fooles in Iſrael. And I (ſaith Tamer when Amnon defiled her) whether ſhall I cauſe my ſhame to go? and as for thee thou ſhalt be as one of the fooles in Iſrael. 2 Sam. 13. 13. Amnon though a Kings ſonne, though a brave gallant, yet by his uncleanneſſe he makes himſelfe as one of the fooles in Iſrael, Deut. 23. 18. Thou ſhalt not bring the hire of a whore, nor the price of a dogge into the houſe of the Lord; they are joyned both together, for Scripture language makes thoſe to be doggs who are uncleane and filthy. When Iſhboſheth charged Abner with the ſinne of uncleanneſſe, 2 Sam. 3. 8. Am I a dogs head, ſaith he, that thou chargeſt me with a fault concerning this woman? Many Adulterers goe very fine and ſpruce, many young wantons are bravely dreſt, but in Gods eſteeme they are as dogges thorough their uncleanneſs. It is not a harſher title then the ſpirit of God gives them. I have read of a people amongſt the heathen that condemned this ſinne with death, and with a ſhamefull death according to the nature of the ſinne, the death was this, they would have the adulterers or adultereſſes head to be put into the paunch of a beaſt, where lay all the filth and uncleanneſſe of it, and there to be ſtifled to death, a puniſhment fit for ſo filthy a ſinne. And as this ſin is ever ſhamefull, ſo eſpecially the more lovely any yoke fellow is that is forſaken, and the more vile and fowle the whore is, ſo much the more ſhamefull is the ſin: Athenaeus bringes in Plato, bewayling himſelf in his own condition, that he was taken ſo much with a filthy whore. It is more ſhamefull for Chriſtians then for heathens, becauſe they know that the covenant of mariage is the covenant of God, as Pro. 2. 17.

But further, corruption in Gods worſhip is moſt ſhamefull, for that is aymed at eſpecially here. The ſhamefulneſs of corrupting the worſhip of God is expreſt in that moſt famous Text we have for this purpoſe. Exod. 32. 25. Aaron made the people naked unto their ſhame, how was that, but by falſe worſhip though it was of the true God? In falſe worſhip, there is ſhame becauſe in that a man ſubjects his conſcience to vile things.

Conſcience that is not to be ſubject to any creature, only unto God himſelfe is here made ſubject to low and vile things. Indeed it is not ſhamefull to ſubject our conſciences to God in the uſe of creatures though never ſo meane appointed by himſelfe, but thoſe that doe ſubject unto creatures in wayes of falſe worſhip not appointed by God, ſubject not their conſciences to God but unto thoſe creatures, and that is ſhamefull.

In falſe worſhip though there may ſeeme to be a great deale of humility, yet there is notorious pride and preſumption,Falſe worship … shamefull thing. and therefore much ſhame.

For a creature to take upon him by his owne fancie and conceit to raiſe up creatures higher then ever God hath raiſed them, to put higher reſpects upon p. 212creatures then ever God hath done, this is boldneſſe and preſumption, yea to preſume ſo far as by his owne fancy and conceit, to raiſe up the creature ſo high as that God himſelf according to the humors of men muſt come to be nearer men, and to be more preſent with theſe creatures then otherwiſe he would. Thus men preſume to bring God to be under their fancies, and is not this ſhamefull.

Further it is extreame folly, for we contradict our ſelves when we thinke to honour God and yet goe againſt him, when wee put high eſteeme upon ſuch things as are abominable and deteſtable. Marke that excellent Scripture for this, Ierem. 44. 4. I ſent unto you all my ſervants the Prophets, riſing early and ſending them, ſaying, O doe not this abominable thing that I hate. Marke, God cryeth out with a kinde of ſhrieke, all my ſervants the Prophets I ſent, ſaying, O doe not this abominable thing; It is a delightfull thing … your eyes, but abominable in Gods. And Ezek. 22. 3. they are called by a word that ſignifieth the very excrements that come out of a man they glory in them,foreign but he ſaith, they defile themſelves by them.

When God opens their eyes they will ſee falſe worſhip a ſhamefull thing, and when they doe ſo, God will ſhew them the Excellency of his own.

You have an excellent Scripture for this, Ezek. 43. 10. 11. Sonne of man ſhew the houſe to the houſe of Iſrael, that they may be aſhamed of their iniquities, and if that they be aſhamed of all that they have done, that is, of all their falſe worſhip, what then? Then ſhew them the forme of the houſe, and the faſhion thereof, and the goings out thereof, and the commings in thereof, and all the formes thereof, and all the Lawes thereof, and all the Ordinances thereof, and write it in their ſight that they may keepe the whole for me thereof, and all the ordinances thereof and doe them.

Marke my brethren, you ſee how God ſtandeth much upon formes, all the formes thereof, and the forme thereof: Let not us ſlightly account of any thing in Gods worſhip, of circumſtances for God ſtandeth much upon his own forme in his own worſhip. Many who have no Religion but a forme, yet neglect Gods forme. Men love to ſtand much upon their owne forms, let them know God ſtands much upon his formes, and it is no hinderance but a furtherance to the power of Religion to keep cloſe to Gods forme, and if we would come to know what are Gods Ordinances (we cry out, O that we could but know what is the right way) this is one way for you to know: Firſt, be aſhamed of what you have done, be aſhamed of your former falſe worſhip, and then God will ſhew you the Ordinances of his Houſe, and the true beauty of his true worſhip: till then there are ſo many diſtinctions, and evaſions, and objections that they never come to underſtand it: when God humbleth the heart, and makes aſhamed of what hath been naught before, all the diſtinctions, and evaſions, and objections vaniſh away as the miſt before the ſunne.

And the more excellent the Lord is, and thoſe Ordinances are from which we doe depart, the more ſhamefull is that …lſe worſhip that our hearts doe decline unto.

p. 213She hath done ſhamefully, why? ſhe hath forſaken ſuch a husband, ſhe hath forſaken the Lord JESUS CHRIST who is ſo lovely, ſhe hath forſaken the bleſſed Ordinances that God hath appointed,The more full of beauty Gods Ordinances are, the more ſhamefull it is to decline to waves of falſe worship. and turned her ſelfe to vanities of her owne. Cant, 5. 16. Chriſt is there ſaid to be altogether lovely, there is lovlineſſe enough in Chriſt to ſatisfie the ſoul for ever. And Ezek. 7. 20. As for the beauty of his ornament (ſpeaking of Gods Ordinances in his Temple) hee ſet it in Majeſty, but they made the images of their abominations, and of their deteſtable things therein.

Oh how ſhamefull was this! This ſheweth the ſhamefulneſſe of it, becauſe God ſet the beauty of his ornament in Majeſty. The Ordinances of God that he appointed himſelfe, they are Gods ornament they are the beauty of his ornament, they are the beauty of his ornament ſet in Majeſty; and ſhall theſe beautifull glorious things be forſaken, for vanities of our own inventions? This is ſhamefull.

She hath done ſhamefully for ſhe hath ſaid thus and thus; Here is implyed, that the thing done was not onelyonly ſhamefull, but that ſhe was ſhameleſſe in that ſhe had done. She hath played the harlot, and done ſhamefully, for ſhe hath ſaid, &c.

From hence the Obſervation is,

Sinne,Obſer. eſpecially whoredome either bodily or ſpirituall, being let alone to grow to a height, will growe to an impudencie; thoſe that continue in theſe, will grow not onelyonly to doe ſhamefully, but to be ſhameleſſe in their doings, Ier. 6. 15. Were they aſhamed they committed abomination? No, they were not all aſhamed, neither could they bluſh. At firſt ſin may ſeeme to be a little ſhame-faced, but afterward it growes brazen-faced; modeſt a little at the firſt, but bold, and impudent, and daring afterward. True, indeed if men ſhould be told before-hand what they would doe afterward, they would be ready to ſay as Hazael to the Prophet, Am I a dead dog that I ſhould do this? Their hearts would even ſhake at the thought of it: yet when ſinne hath hardned their hearts but a while, they will doe it, and that with open face too. Whoredome you know at firſt, it is that that every man bluſheth at, but within a while, uncleane ones can make their boaſt of their filthyneſſe, But eſpecially ſpirituall whoredome, the corruption of Gods worſhip at firſt may be a little modeſt, but ſee to what a height it growes if in time this be not prevented. I will give you a notable example of this, and that is of Solomon himſelfe. At the firſt we ſhall finde Solomon very modeſt in the matter of Idolatry. 2 Chron. 8. 11. the Text ſaith there, that he brought up the daughter of Pharaoh out of the City of David to the houſe he had built for her, for he ſaid, My wife ſhall not dwell in the houſe of David King of Iſrael, why? becauſe the places are holy whereunto the Arke of the Lord hath come. Marke how carefull Solomon was of any pollution, of any thing that had any ſeeming holineſſe in it; My wife ſhall not ſo much as dwell in the houſe of David, I have ſo much reſpect to the Arke of God, to the worſhip of God, to thoſe places that are holy that my wife p. 214ſhall not ſo much as dwell there; But oh what did Solomon grow unto afterward… he ſuffered Idolatry moſt ſhamefully, as we ſhall finde 1 King. 11. 5. there the Text ſaith, that he went after Aſh…oreth the goddeſſe of the Zid…nians, and after Mileom the abomination of the Amorites, and built a high place for Ch…moſh the abomination of Moa… in the hill that is before Jeruſalem, juſt there he built it too, as if it had been in defiance to the Temple of God and his true worſhip, and that for Molech the abomination of the children of Amm…; and thus he did ſaith the Text, ver. 8. for all his ſtrange wives which burnt incenſe, and ſacrificed unto their gods.

This ſhamefulneſſe he was grown unto▪ And thus we ſee it in experience; how faire are men in their wayes of ſuperſtition at firſt? At firſt it is onelyonly decency, that is all they plead for; well, afterward it riſeth from decency to ſignificancy, that is a little higher, to put them in minde. Thirdly, from ſignificancy it riſeth to efficacy, to ſtirre up the dull mind of man: Fourthly, from efficacy, it riſeth to neceſſity, that now it muſt be done, and the worſhip of God cannot be without it, and there ſhall be no ordinance, no adminiſtration at all without it. Decency, ſignificancy, efficacy, and neceſſity, thus it riſeth to be ſhamefull at laſt. So amongſt the Papiſts in their traditions,Omnes libros tam veteris tam novi teſtamenti nec non traditionis ipſas pari pietatis affect… ac reverentio ſuſcipit ac veneratur Idem honor debetur imagini & exemplari. ſurely at firſt only they would come with this argument, What, will you not regard them as you would doe other bookes and other Hiſtories? they are the traditions of our fore-fathers; but at length they came to this, in the fourth Sexion of the Councell of Trent, the Synod doth take & honour the bookes of the old and new Teſtament, and the traditions of the Fathers, with equal… affection of piety and reverence as they doe them. To this ſhamefulneſſe they grew to at laſt. And ſo for worſhipping of Images, why, it is it for the decency of Churches to have them, and they are but to put you in minde at the moſt; but at length they came to this, theſe are the very words, the ſame honour is due to the Image and to the Exemplar.

Laſtly, from this amplification that ſhe hath done ſhamefully; VVhen men doe grow ſhameleſſe, impudent in evil, there is little hope of them.

I will have no mercy upon them, Why? For they have done thus, they are grown thus impudent. It is a good thing to keepe the bridle of ſhame as long as we can upon our children and ſervants, and any of our inferiours▪ therefore take this one inſtruction with you, be not too ready to rebuke and chaſtiſe your ſervants, your children, in reproachfull manner before others, left you bring them to that, that they ſhall ſee they have no honour to loſe, and then there is little hope of them: Evermore keep ſuch a hand over your children and ſervants as they may ſee they have ſome reſpect to loſe,Governers and parents muſt take heed of putting their ſervants … children to too much …. that they may not be ſo aſhamed by you, as for them to thinke they cannot be worſe, they cannot be more diſgraced, there is no ſuch way to bring them to grow deſperate as that is. It is very great wiſedome in Governours to keepe the bridle of ſhame ſtill, and not to let thoſe raines goe, and this is the reaſon that your Bride-well or Goale-birds ſeldome or never come to good, why? becauſe they have no bridle to keepe them in, they have loſt p. 215all their honour and they can loſe no more, and there is no rational creature but would have honour, there is not the meaneſt ſervant you have but hath a kinde of reſpect to honour, and that will doe more then blows except they be grown to be very beaſts.

But how doth he prove that it is ſhamefull? Thus, For ſhe hath ſaid, I will go after my lovers that give me my bread and my water, my wooll and my flaze, mine oyle and my drinke.

For ſhe hath ſaid: Hence firſt. Deliberate ſins are moſt ſhamefull ſinnes.

This is a proofe of her ſhamefulneſſe, becauſe that which ſhe hath done ſhe hath done upon deliberation,Obſer. ſhe ſaid ſhe would do thus and thus, ſhe conſidered before what ſhe would doe, and yet ſhe would doe it. Wickedneſſe committed de induſtria, ex conſilio, of purpoſe reſolved upon, this is very ſhamefull. Gal. 6. 1. It is ſaid of Godly men that they may be overtaken with a fault: If a man be overtaken with a fault. It is one thing to be overtaken with a ſinne,foreign. and another thing to overtake a ſinne; a gracious heart may have ſinne overtake it, but it is a ſhameleſſe heart that overtakes ſinne.

Secondly, She hath ſaid I will goe. Whoredome either bodily or ſpirituall is uſually very wilfull: as if ſhe had ſaid, let all the Prophets ſay what they can, let them talke out their hearts, I will have my minde, I will follow my lovers ſtill. Thus it is with bodily whoredome. Thoſe who are guilty of this uſually grow extreame wilfull. Prov. 2. 19. None that goe unto her return again; Obſer.neither take they hold of the paths of life: It is a moſt dreadfull Scripture againſt all adulerers & unclean ones, There is none, ſaith the Text, make it out how you will, there is none that goe unto her return aagain; neither take they hold of the paths of life, thoſe are the words of the Holy Ghoſt, I leave the words with you. So Pro. 23. 27. A whore is a deepe ditch, and aſtrange woman is a narrow pit: they cannot eaſily get out, nor will they eaſily get out they are ſo▪ plunged in, 2 Pet. 2. 14. Eyes full of adultery that cannot ceaſe to ſinne: why cannot they ceaſe to ſinne? it is not becauſe they have a heart but no power, but their wills is brought into that bondage and ſubjection that they cannot will otherwiſe: therefore Ezek. 47. 11. wee finde that though the waters of the Sanctuary were very healing, yet ſaith the Text, the miry places and the maerſhes were not healed, miry, filthy, uncleane hearts are very ſeldome healed by the waters of the Sanctuary,Aelianus variar. hiſtor… ▪ I remember AElian reporteth that there was a whore that did boaſt that ſhe could eaſily get ſcholars away from Socrates, but Socrates could get no ſcholar from her, none of her followers. It is true, that a whore is prevalent, and when ſhe hath once gotten them it is almoſt impoſſible to get them away from her. Therefore that place Heb. 6. that ſpeakes of that ſinne that is impoſſible to have repent anoe, Tertullian interprets it to be no other but the ſinne of uncleanneſſe: The Author of this Epiſtle (ſaith hee) knew no promiſe of ſecond repentance to the adulterer and fornicator; that is his expreſſion, ſhewing how ordinarily thoſe that are guilty of that ſinne and are given up to it, grow wilfull in it: And therefore in Epheſ. 4. 19, p. 216theſe two are put together, being paſt feeling, and having given themſelves over to laciviouſneſs and want onneſs, wantons uſually grow paſt feeling.

And for ſpirituall adultery, that uſually is very wilfull too, for thoſe that are left by God to that way of falſe worſhip,Bodily and ſpirituall whoredom makes men very wilful in their uncleanneſses. to Superſtition and Idolatry, they ſeldome returne againe but grow exceeding wilfull in that wickedneſs.

You have a notable Text for that, Jer. 44. 16. 17. the people ſay there, The word that thou haſt ſpoken to us in the name of the Lord we will not heare, but we well doe whatſoever commeth out of our own mouth, to burn incenſe to the Queen of Heaven. VVee will goe on in that way to burne Incenſe to the Queene of heaven talk as long as you will.

And ſo you have it Jerem. 20. 10. Goe (ſaith God) paſſe over the Iſles of Chitrim, and ſee, and ſend unto Kedar, and conſider deligently, and ſee of there be ſuch athing; Hath a nation changed their gods, which yet are no gods? Men are ſetled in the wayes of Idolatry, and will never give over the worſhipping of their gods; but you have forſaken me: therefore be aſtoniſhed O ye heavens at this, and be ye horribly afraid, be ye very deſolate, ſaith the Lord. So Micah. 4. 5. All people will walke every one in the name of his god: Their hearts are ſet upon it, they will doe it.

Spirituall whoredome doth mightily beſot the heart. I ſuppoſe you know the ſext, it is a very famous one, Eſay 44. 19. 20. None conſidereth in his heart, neither is there knowledg nor underſtanding to ſay, I have burnt part of i… in the fire, yea alſo I have baked bread upon the coales thereof, I have roſted fleſh and eaten it, and ſhall I make the reſidue thereof an abomina…? ſhall I fall down to the ſtock of a tree? He feedeth on aſhes, a ſeduced heart hath …urned him aſide that he cannot deliver his ſoul, nor ſay, Is there not a lie in my right hand. And ſo Rev. 16. 11. where, thoſe that were given up to Antichriſt, though they were tormented, they blaſphemed the God of heaven, becauſe of their pains and their ſores, and they repented not of their deeds.

Thirdly,Obſer. wilfulneſſe in any ſinne, but eſpecially in theſe ſinnes, is a very great aggravation of it: I will have no mercy upon them, I will give them up, why? They have done ſhamefully, and they have ſaid, I will goe after my lovers. There are a great many who in their paſſion think it a brave ſpirit to ſay, I will, and I will, and I will, and I care not, ſay what you can, or whatſoever becommeth of it I will doe, or I will have this and this: Eſpecially men in place and of eſtates are not able to endure the controlling of their will in any thing, and therefore when their wills are but croſt, they burſt out into outragious ſpeeches, and fall a blaſpheeming, and ſwearing, and ſaying they will have their wills, though it coſt them their lives.

Thus we find it in the people of Iſrael, 1 Sam. 8. 19, when Samuel from God came and told them in a long narration what hardſhip they ſhould endure in having a King that was not them according to Gods minde, they … him all that he ſaid, and they doe not ſtand to anſwer any of Samuels arguments, but preſently they break out into this reſolution, Nay, but we will have a King.

p. 217Thoſe whom God leaveth to hardneſſe of heart, and intendeth ruine to, he uſually giveth them up to this wilfulneſſe in their evill wayes.

The Scripture records Pharaoh for a famons example of one hardned and prepared for ruine. He was of a moſt wilfull ſpirit. Exod. 15. 9. you ſhall find his wilfulneſſe expreſſed foure times there in that one verſe, I will purſue, ſaith he; and then again, I will overtake, and thirdly, I will divide the ſpoile; and then fourthly, I will draw my ſword: and there are two other expreſſions that come to the ſame effect, that are equivalent to the former even in the ſame verſe, My luſt ſhall be ſatisfied, my hand ſhall deſtroy them. Put all theſe ſix expreſſions that you have in that one verſe, together, and where have you ſuch an expreſſion of a wilfull creature as Pharaoh was? and what became of him you all know.

Only one more example I find in Scripture paralleld to this, and that is the King of Babylon; Egypt and Babylon were two the moſt eminent for Idolatry and perſecution of the Church that ever were in the world, and theſe are the two moſt famous examples for wilfulneſſe that ever were, Eſa. 14. 13, 14▪ you have in theſe two verſes five times I will. 1. I will aſcend into heaven. 2. I will exalt my throne above the ſtars of God. 3. I will ſi… upon the mount. 4. I will aſcend above the heights. 5. I will be like the moſt high. And what became of him afterwards you all know, yea the next wo…ds tell you, Yet thou ſhalt be brought down to hell, &c.

Theſe two little words, [I] and [Will] doe a great deale of miſch…efe in the world. Luther I remember npon Pſal. 127. ſaith, I am of that opinion, ſaith he,Ego in ea opinio…e ſum, Monarchias longe diutius dura…uras, ſ… Monarchae hoc unum pronomen Ego omiſiſſens. Luther in Pſal. 127.Ps 127 and verily perſwaded, Monarchies would longer time by farre endure, if thoſe that are high Monarchs and States would but omit this one Pronoun, I, this ſame Ego. It is true, in publique wayes they expreſs themſelves in the plurall number, We, but private reſolutions are in the ſingular number, I. This for that little word, I.

The ſecond is Will, I will, that is a little word too; But I may ſay of this little Will, this little word, as James ſaith concerning the Tongue, It is indeed a little member in the body, but it ſetteth the whole world on fire, and it ſelfe is ſet on fire of hell. So it is true that this ſame little Will it is but a little word, but it ſetteth whole Kingdomes on fire, it ſetteth whole Townes and Cities on fire, and it is it ſelfe ſ…ton fire of hell, Bernard hath an expreſſion, Take away Will once, and there will be no hell. O the miſchiefe that it doth in the world! I will only ſay theſe two things to thoſe that keepe ſuch ado with theſe two little words, I, Will.

Firſt, That which thou doſt ſo much pride thy ſelfe in, and thinkeſt thy ſelfe ſuch a man that canſt ſay, I will and I will, know, It may be as heavy a judgement of God upon thee as can befall thee in this world, for God to give thee up to thy will.Tolle voluntatem & non erit infernus▪ Bern.

There is nothing wherein God doth more let out his wrath upon the children of men here in this world, then in this, in giving them up to their will. Therefore tremble at this when thou haſt ſo many expreſſions, I will and I p. 218will doe this. I will give you a Scripture or two for it, ſutable to the buſineſſe: ſhevving the wilfulneſſe of thoſe that had their will in wayes of falſe worſhip, perhaps ſome of you may be ſet upon this, that you will have this, and let men ſay what they can, you will have this uſed: The place is, Ezek. 20. 39. Goe (ſaith God) ſerve yee every one his idols, and hereafter alſo, if you will not hearken unto me. Goe, ſaith hee, you will not hearken to me, you heare out of the word what ſhould be the way of my worſhip in the purity of it, oh ſay you, that is novelty, a new thing, and you will not have it thus,Its a fearefull iudgement for a man to hee given up to ones owne will you anſwer not any arguments, but you caſt it off, and ſay, you will not have it, wel ſaith God, go and ſerve your idols, if you will not heare me, if you beſet upon your will, go and ſerve your idols, and take your fill of your own wayes. And Pſal. 81. 11. My people would not hearken to my voyce, Iſrael would have none of me, they were all upon their will, they would not, and they would not: Marke what followeth, ſo I gave them up unto their owne hearts luſts, and they walked in their owne counſels. You will have your owne counſels, and your own will, and ſo God giveth you up to them, and then woe to you, you are undone.

Secondly, you that are ſet upon your wils in that which is evil, know God is and will be as wilful toward you as you can be toward him. Marke that notable Text, Jer. 44. 25. that ſetteth out the notorious height of wickedneſſe that was in the people of thoſe times who were ſo wilfull, You and your wives have both ſpoken with your mouths, & fulfilled with your hand that which is evill, you vvill not ſay onelyonly you will doe it, but will doe it indeed. Well ſaith God, you have done ſo, you have both ſpoken with your mouths, and fulfilled with your hands, ſaying, We will ſurely perform the vowes wee have vowed, we have vowed it, and we will do it, we have vowed to burne incen uſe to the Queen of heaven, and to pour out drinke-offerings unto her; you will ſurely accompliſh your vowes, and ſurely performe your vowes; you will goe on in your falſe wayes of worſhip; mark what followeth in verſ. 26. Therefore heare ye the word of the Lord, I have ſworn ſaith the Lord, you have vowed, and I have ſworne, I have ſworne by my great Name, that my Name ſhall no more be named in the mouth of any man of Judah, in all the land of Egypt: and verſ. 27. Behold, ſaith God, I will watch over you for evill, and not for good, and all the men of Judah that are in the land of Egypt ſhall be confirmed by the ſword and by the famine untill there be an end of them. God will be as reſolute as you for your hearts, as the ſtouteſt ſinner that liveth: you will, and God will, who ſhall have their will think you? Anſwer to this you ſtout hearted that are farre from God, anſwer to this you ſtout children, and ſtout ſervants, and ſtout wives, you will and you will. A wilfull man never wanteth woe. If you will be reſolute in any thing, my brethren, be reſolute in that which is good, be reſolute in the work of repentance: ſay with David, Pſal. 32. I will confeſſe my ſins, indeed I had many thoughts to come and ſhame my ſelfe, and open all unto God, but I could not get it off, at length I grew reſolute, and ſaid I will p. 219and I have ſworne to keepe thy righteous Precepts; and as they Mic. 4. we will walke in the name of the Lord our God; and as Joſhua, I and my Louſe will ſerve the Lord, doe you what you will, wee are reſolute that wee will ſerve the Lord. This is a bleſſed wilfulneſſe indeed. Oh that … …outneſſe and wilfulneſſe of many people might be turned to this reſolution for God and for his truth! eſpecially carry this note home with you, you that have had ſuch often expreſſions of your will, you will and you will, and turn it unto the willing of that which is good, I will follow my lovers, ſayes the Apoſtate, from God; I will follow my Beloved, who is altogether lovely, let every gracious ſoul ſay.

Fourthly, For ſhe ſaid: She profeſt what ſhe would do. Profeſt ſinnes are ſhamefull ſins. It is an evill for ſin to lye lurking in any ones heart, but for ſin to breake out into open profeſſion, this certainly is a great evil: This is to prove that ſhe had done ſhamefully,Profeſsed wickedneſs is ſhamefull wickedneſs. becauſe ſhe ſaid ſhe would doe ſo and ſo. There is a great deceite in the hearts of many men, they are ready to ſay, I were as good ſay ſo as thinke ſo, I ſay ſo, and perhaps others think ſo, it were as good for me to ſpeake it as to keepe it in my heart. My bre thren there are two deceits in this kind of ſpeaking.

Firſt you ſuppoſe that when you ſpeak ſo, that therefore it is not in your heart, and you make this compariſon of what is in other mens hearts, and in your mouthes, as if the evil were in your mouthes onelyonly, and in their hearts onelyonly, as if the compariſon lay thus, they think and doe not ſpeak, and you ſpeak and doe not thinke. Here is the deceit, for if you ſpeake you have it in your hearts too, you both ſpeak and think, for ſo the Scripture telleth us, that out of the abundance of the heart, the mouth ſpeaketh; if you ſpeak maliciouſly you have a malicious heart, if you ſpeake uncleanly, you have an uncleane heart, if oathes be in your mouthes, you have a profane heart.

Secondly, here lyeth the deceit, as if you ſhould have leſſe in your heart becauſe you vent it; as your paſſionate people will ſay, I were as good vent my minde and then I ſhall be quiet. Thou deceiveſt thy ſelfe; the venting of the corruption that lyeth in thy heart will never leſſen it but increaſe it.

It is not with the corruption of our hearts, as it is with liquor in a veſſell, that the more is let out the leſſe is within it; but as it is with a fire in a houſe, that when it is kindled within and burſtech out, there is not leſſe within becauſe it burſteth out, no, the more it burſteth out and flames, the more ſtill b…rneth within: and as it is with water in a fountain, when it burſteth out of the fountain, there is never a whit the leſſe water in the fountain, it may rather have the leſſe by ſtopping, and fire may be leſſened by ſmothering. Know therefore that profeſſed wickedneſs it is aggravated wickedneſſe. It is true, ſecret ſins may be more dangerous in regard of the cure, but they are more abominable to God in regard of the open diſhonour that is done to him by them. The aggravation of the blood that was ſhed by the people, that God ſpeakes of, Ezek. 24. 7. it is ſet out thus, The bloud that was ſhed, ſaith the text, it was not poured upon the ground to cover it with duſt, that it might not p. 220cauſe fury to come up to take vengeance, you did not conceale the blood, you did not cover it, but ſet it upon the top of a rock; what then? Not being co vere…, but being profeſſed and lad open, this did cauſe fury to come up with vengea… againſt them, Gods anger would have been againſt them if they had ſhed blood though they had covered it; but to ſhed blood & not to cover it, it cauſeth the fury of the Lord to come with vengeance. So you know he ſaith in that place of Iſa. Chap. 3. 9. They declared their ſin as Sodome, and hid it not: Woe unto her ſoul, ſaith he, woe unto them when they ſhall preſume to declare their ſin as Sodome. And as I ſaid before, God will be as wilfull in puniſhing a ſinner, as a ſinner is wilfull inſinning; ſo here God will be as profeſſed in plauging, as thou ſhalt be profeſſed in ſinning for thy heart. That you ſhall ſee in that forenamed place of Ezek. they did not cover the blood, well marke it, ſaith the Text, I have ſet her bloud upon the top of the rock that it ſhould not be covered; Woe therefore to the bloody City, I will even make the pile for fire great, &c. I will be as profeſt in my plagues and puniſhments as you are profeſt in your ſins.

My brethren,foreign. if we will be profeſt in any thing, let us be profeſſed in that which is good, let us do that as openly as we can, 2 Cor. 9. 13. the text ſaith there that God is glorified for their profeſſed ſubjection to the Goſpel, for their ſubjection of profeſſion, ſo the words are. It is not enough for to ſubject to the Goſpel, but there muſt be a profeſſed ſubjection to it: therefore Rom. 10. 10. Confesſion with the mouth is there made as neceſſary to ſalvation as beleeving with the heart, they are put together. There may be times that confeſſion may be called for as well as beleeving, and as neceſſary to ſalvation. I remember I have reade of one Gordius a martyr, who when his friends came to him, and would have him keepe his heart to himſelfe, & only with his mouth to deny what in his heart he beleeved was true, Oh no ſaith he,Adaras Iovis aut Veneris adorare ac ſub A…tichriſto fidem occul tare. Zuin. ep. 3. it is fit for my mouth that was made for God ſhould ſpeake for God: And Zwinglius is of the opinion that we may even as well worſhip the Altar of Jupiter or Venus as hide our faith and profeſſion when we live uuder Antichriſt, ſuch a ſpeech he hath. The way to honour Religion & bring it into credit, it is for thoſe that are godly to profeſſe what they doe.

I knew once one that was noble both in birth and grace, and having to doe oftentimes with thoſe of his ranke, greatones, that would be ſcorning at Religion under the name of putirrniſme, he would uſually take this courſe, when he was to come into ſuch company he would begin himſelfe & owne himſelfe to be one of thoſe that they called a Puritan, and ſo he prevented them, and by that meanes prevented much ſin in them, and much ſcorne of Religion by thus owning of it. It is certain, that the beſt way for the honoring of Religion it for every one to owne it, though there be ignominous termes put upon it. If ever we were called to profeſſion of what we doe beleeve, we are now called to it in theſe dayes. Certainly God profeſſeth for us, God doth not onelyonly reſpect us, but he doth profeſſedly, he doth it openly, p. 221in the eyes before the faces of our adverſaries. Let us not onelyonly have God in our hearts, but profeſſe his name openly before the faces of our adverſaries. It is time now to do it.It is not enough to have goodneſse at the heart, but we muſt profeſse it. It had beenewell if. you had profeſſed heretofore when Gods truth called for it. It may be many of you may be found to be guilty in betraying the truth of God for profesſing no ſooner then you did, but however betray it not now for want of profesſion, be willing now to profeſſe of what party you are, that as wee reade of Jonah Chapter 9. when he was in the ſtorme, and the marriners awaking he ſaith unto them, I am an Hebrew that feare the God of heaven, which made the ſea and the dry land, and ſo he goeth on in making an open profesſion of himſelfe.

My brethren, if we be not in a preſent ſtorme, yet the clouds grow black, therefore awake you ſluggards, you that are ſecure awake out of your ſecurity, and now profeſſe what you are, I am an Hebrew that feare God, whatſoever they talke of ſuch and ſuch men under ſuch ignominious terms and titles, I am one of them, and I am willing to appeare ſo.

Many times you will be like Nichodemus you will come to JESUS by night, you are affraid to be ſeene: You would give in money to the Parliment, and help to forward that worke God hath in hand, but onelyonly you are affraid to be ſeene. I know there may be posſibly ſome occaſion to keepe ſome men in from appearing, but not many, the caſes are very rare; Ordinarily, certainly it is not enough to do it, but to doe it profeſſedly, let it bee declared who you are, and what ſide you take,

She ſaid I will goe after my lovers.

If you ſay we live in wicked and evil times, it is dangerous to appeare, I may not onelyonly keepe my heart right, but I will doe as much as another, but why ſhould I appeare?

The worſe the times are,Anſ. 1. the more thou ſhouldeſt appeare. Mark. 8. 38 Whoſoever ſhal be aſhamed of me in this adulterous generation, of him ſhal the Son of man be aſhamed when he commeth in the glory of his Father, with his holy Angels, If the generation were holy, it were nothing to appeare, not to be aſhamed or affraid; but wee muſt not be either aſhamed or affraid in the midſt of an adulterous generation. 2. Why ſhould wickedneſs have this advantage, that it dares appeare, but godlineſſe dares not?

3. If all ſhould reaſon as you doe, what would become of the Cauſe? why ſhould others venture themſelves more then you? What is your fleſh, your eſtate, your liberty more then theirs?

4. You muſt appeare for examples ſake, to provoke others. This is a duty as well as any. 5. If the adverſaries prevaile, they will finde you out, except you meane to give up your conſciences to them, and then you will eſcape no more then others; to be ſure you will not have ſo much peace as others who have moſt appeared. Fifthly, I will follow after my lovers,

Who are they? Either firſt they who they were in aſſociation withall, as the Egyptians and the Aſſyrians, (and ſo I finde ſome Interpreters carry it) or thef… Idols, and that is eſpecially aymed at, but the p. 222the other may beare an Obſervation, and perhaps both may be included.

It is a dangerous thing, very ſinfull and vile for the people of God to joyne in aff…ciation with Forraigners that are of a different Religion,Asſociation with thoſe of a different Religion is dangerous. to think to have help from them. The people of God, Jer. 42. were ſet upon this, to have their aſſociation with Egypt, and they could not be brought from it; and if you read that Story, it will appear to be very vile and dangerous; they ſeemed to yeeld unto God, that they would doe what hee would have them, and they would not goe into Egypt if he forbade it; but in Chap. 43. when Ieremiah had told them the mind of God, that they ſhould continue in the land of Iudah, and not goe down into Egypt, Then ſpake Azariah, and Joha…an, and all the proud men, ſaying unto ſeremiah, Thou ſpeakeſt falſly, the Lord hath not ſent thee to ſay, Goe not into Egypt to ſojourn there. They are loth to break off their aſſociation with Egypt. I remember Gwalter in his Comment upon Hoſea, though not upon this Text, telleth a ſtory of the Grecian Churches, that in the yeare 1438. becauſe they were afraid of the Turks breaking in upon them, they ſent to the Biſhop of Rome, that they would be under his ſubjection, meerly that they might have the help of the Latine Churches to keep them from the rage and tyrannie of their adverſaries; but within a few yeares they were deſtroyed, Conſtantinople and the Empire were ſubdued, ſo as Heatheniſme and Atheiſme prevailed, and this is the fruit ſaith hee of ſeeking the aſſociation of others in a ſinfull way. But becauſe this is not the chi… thing that is aimed at we paſſe it by.

She ſaid ſhe would goe after her Lovers, Obſer.that is, her Idols. What thoſe were we ſhall ſee by and by.

Idolaters uſe to keepe good thoughts of their Idols. They call them their Lovers, they look upon their Idols as thoſe that love them; and hence they uſed to call them Baalim, from Baal, a husband. So it ſhould be the care of the Saints, evermore to keep good thoughts of God, to look upon God as their Lover, as one that tendereth their good. Idolaters doe ſo to their Idols, ſhall not the Saints do ſo to the true God? My brethren, let us not be ready to entertain hard thoughts of God, it is a dangerous thing. Gods great care is to manifeſt to us, and to all the world that he loveth us, and he hath done much to manifeſt to us here in England,Wee muſt keepe good thoughts of God. and to our brethren of Scotland, that he loveth us and them. In Revel. 3. 9. the Text ſaith of the Church of Philadelphia, that God loved them. Forty yeares ago Maſter Brightman interpreted that Text of the Church of Scotland; Philadelphia ſignifieth as much as brotherly love: You know how they are joyned in Covenant one with another, and wee ſee that thoſe that ſaid they were Iewes, they were the Church, the Church, but proved themſelves to be of the Synagogue of Satan, are forced to bow before them; and if they were not madde with malice, they muſt needs acknowledge that God hath loved that Church. And ſince God hath done great things for us, to manifeſt that he is the lover of England, let us then keep good thoughts of God.

p. 223Seventhly, Idolaters highly prize the love of their Idols. They do not only maintain good thoughts of their Idols, or thinke that their Idols are their lovers,Obſer. but they ſet a price upon them, they ſaid I will follow my lovers, I muſt make account of their love, they muſt doe me good for ought I know more then any thing you ſpeak of.

It is true both of bodily whoredom and ſpirituall whoredom, I will onelyonly make uſe of one Scripture to daunt the heart of whore-maſters and uncleane wretches that ſo much prize the love of their whores and whore-maſters. You prize their love, but what get you by it? you get Gods hatred by it. You rejoyce that you have the love of your whores, and upon that God hateth and abhorreth you. Marke that good you will ſay. Thus, Pro. 22. 14. The mouth of a ſtrange woman is a deepe pi…, he that is abhorred of the Lord ſhall fall therein. What get you by this? your whores imbrace you, and God abhorres you. If there be any whore-maſter, any unclean wretch in this Congregation, either thou art an A…heiſt or this text muſt ſtrike thee at thy heart. Art thou in that way and yet not repenting, thou art the man that this day God tells thee to thy face, that he abhorres thee.

But how then ſhould wee prize the love of JESUS CHRIST our husband? Cant. 1. 4. The remembrance of thy love is better then wine.

The Church prizeth the love of JESUS CHRIST more then men in the world prize their delight in wine.If we prize Chriſts love, hee will prize ours. And my brethren doe you prize Chriſts love, and Chriſt will prize yours, and that is obſervable, according to the degree and way of your prizing Chriſts love, ſo Chriſt will prize your love. Cant. 4 18. you have there the ſame expreſſion of Chriſts love to his Church, anſwerable to what hers was before, Thy love is better then wine ſaith the Church to Chriſt, How much better is thy love then wine? ſaith Chriſt to the Church:

Eightly, I will follow my lovers. In bodily and ſpirituall whoredome there is a following hard after thoſe things they commit whoredome withall.Obſer. I will follow them and not onelyonly ſay they are my lovers, but I will expreſſe it by following of them. The heart of whore-maſters and Idolaters do follow hard after their uncleanneſſe in bodily and ſpirituall filthyneſſe.

Firſt for bodily filthyneſs, obſerve whore-maſters how they follow their lovers, Joſephus in his Antiquities tells us this ſtrange ſtory of one Decius Mundus, that offered to give ſo many hundred thouſand Drachmies, that came to ſix thouſand pound Engliſh money to ſatisfie his luſt one night with a whore, yet could not obtaine his deſire neither. Will not you be content now who have been guilty of ſpending a great part of your eſtate, in a way of uncleanneſſe, now to doe as much for Religion, for God, and Chriſt, and his Kingdome, as ever you have done for your whores? If there ſhould be any in this place that have beene profuſe for their uncleanneſſe, and yet now are ſtrait handed in theſe publike affaires, ſuch as theſe are fitter to be taken out of Chriſtian congregations, and to be ſhut up in ſlies.

p. 224For ſpirituall whoredome, I ſhall ſhew you how ſuperſtitious and Idolatrous people as they prize their idols, ſo they follow hard after their lovers.

You know that ſtory of the children of Iſrael when the Calfe was to be ſet up, upon proclamation all the men and women tooke off their ear-rings and their jewels, and brought them to Aaron to make the Calfe. What a ſhame will it be to us if we ſhould keepe our eare-rings, and our jewels, and things perhaps that have not ſeene the ſunne a great while, that we ſhould keepe them now when God calleth for them! Let women do that for God & his truth, for your own liberties & poſterities that they did for their Idols.

Though you have care-rings, and jewels, and rings that you prize much, yet let them be given up to this publicke cauſe. And it were a ſhame that gold-rings ſhould be kept meerly to adorn the fingers when the Church and State is in ſuch neceſſity as it is. Away with your niceties now and your fineneſs and bravery, and look to necesſities, and to the preſervation of the lives and liberties both of your ſelves and your children, If you ſhould ſee a malignant party come with their ſpheares and pikes, and your children ſprawling upon the toppes of them, and their blood guſhing out, what would your gold-rings, what would all your niceties and braver doe you good?

I will give you for this (becauſe it is a point of ſuch concernment) foure notable expresſions in Scripture about Idolaters eagerneſs and earneſtneſs of ſpirit in following after their Idols.

The firſt is Iſa, 57. 5. The Text ſaith there, that they were inflamed after their Idols, they were on fire after them.

The ſecond is, Jer. 50. 38. They were madde upon their Idols.

Thirdly, You have a text more ſutable to that I am ſpeaking of; It is Iſa 46. 6. it is ſaid there, that they did lavi…h gold out of the bagga. They did not onelyonly give their gold rings that were of no uſe, and part with that which they could well ſpare, but they did laviſh gold that was in the bagge: they would not onelyonly bring ſome of it, but they did laviſh it, for ſo the word is; and they laviſhed not their ſilver but their gold, and that not a piece or two out of a paper, but out of the bagge, they brought their bagges of gold, and did laviſh gold out of them, and this they did for their Idols, Oh what a ſhame is it then that any ſhould be penurious, and not come off full in the publicke cauſe of the Church and Common-wealth?

The fourth Text is Jerem. 8. 2. and there we have five expresſions together of the purſuance of the heart of Idolaters after their Idols, the like wee have not in all the booke of God in one verſe. Speaking of their Idols. Firſt he ſaith, whom they have loved. Secondly, whom they have ſerved. Thirdly, after whom they have walked. Fourthly, whom they have ſought. And Fifthly, whom they have worſhipped: and all this in this one verſe, O how are the hearts of people ſet upon the wayes of Idolatry! I remember Cambden reports of a King of England, Canutus, that ſpent as much upon one croſſe, a… the revenues of the Crowne came unto in a whole yeer, p. 225he was ſo profuſe in charges about his ſuperſtitious vanities.

Maſter Calvin in a Sermon of his upon that Text ſeeke ye my face, hath this expreſſion. Fooliſh Idolaters when they endure much in their pilgrimages ſpend their money, waſte their bodies, and abuſed in their travail, yet they goe on, and thinke all ſufficiently recompenced, if they may ſee and worſhip ſome Image of a Saint or holy relicke: Shall the beholding, ſaith he, ſome dead carrion or apiſh Idol have more power to ſtrengthen them then the face of God in his ordinances ſhall have to ſtrengthen us?

My lovers that gave me my bread and my water, my wool and my flaxe, mine oyle and my drinke.

What were theſe Idols? The Idol that gave their bread was Caeres, ſhee was the goddeſſe that the Heathens did worſhip for corne. For their water, Luna, the Moone was the Idol they worſhipped for their drinke, and all moiſt things.foreign. For their wool and flaxe Aſhtaroth was their god: And for their oyle Fryapus. The ſeventy tranſlate that which wee ſay here wooll, clothes; and that which we ſay flaxe, they linnen; and they likewiſe for the fuller expreſſion adde a word or two more, and all other neceſſary things.

So they, though their Idols gave them all, flaxe, and wool, and hempe and all things. Obſerve from hence.

Idolaters have a great many idols to ſupply their ſeverall wants.Obſer. My lovers, in the plural number. The idols of the Heathen do not ſupply all good, but one one thing, and another another thing. And that is the difference betweene the true God and Idols. The excellency of the true God is, that he is an univerſal good, we have all good, flaxe, and oyle, and bread, and wine, and all in one, in our God, in our lover. And that is the reaſon that God chalengeth the whole heart. Idols are content with a partiall obedience, becauſe they are but partiall in beſtowing of good things, but God juſtly requires the whole heart of his worſhippers, becauſe he is an univerſall good to them.

My Lovers that gave me my bread, &c.

Marke, The end that Idolaters ay me at in their worſhip is very low.

They follow their lovers and are very earneſt, for what I pray? for their wool, and their flaxe, and their bread, and their water, their oyle and their drinke. Theſe are the things they aime at; they deſire no more, they look no higher, may their fleſh be ſatisfied, give them but-liberty to ſport on the Lords day, to have their feaſts, their wakes, merry meetings and they care for no more. Their ſpirits are vile, and accordingly is their worſhip. Therefore their worſhip is external, it is bodily, becauſe their aimes are at externall and bodily things. As a mans end is, ſo is a man, either baſe or honourable. There are many men that cry out as if they aimed at God and Religion in many things they doe, they make a noiſe about Religion, and God, and Chriſt, and his Ordinances, and the publicke good, but the truth is, their aimes are at gaine and credit, and at their wool and their flaxe, and herein they ſhew the baſeneſs of their ſpirits, like the lapwings that make a loud p. 226cry, as if they were come neere their neſts, when their neaſts are ſomewhere elſe.The en…es of falſe worshippers are very low and meane. VVhatever their cry be for God and the publicke good, but if you marke them, their neaſt is in their wool, in their flax, in their profit in their honour and preferment, in theſe outward things. But the end of the true worſhippers of God is a great deale higher, they ſoare aloft, there is a ſpirituall heighth of ſoule whereby they are raiſed upwards by the grace of God. A godly mans feete are where a wicked mans head is, that which he accounteth his chiefe good, a godly man can trample under his feete. He lookes at God himſelfe, at his ſervice, he worſhippeth the high God: he is a child of Abraham, not Abraham but Abraham, what is the ſignification of that? Pater excelſus; A true child of Abraham hath a high ſpirit.a high Father, for he is the father of children of high ſpirits, not only of Children that are beleevers, but of thoſe that have high & raiſed ſpirits, ſo Abraham ſignifieth a high father. Cleopatria told Marcus Antonius, that he was not to fiſh and angle for gudgeons and trouts, but for Caſtles, & Forts, and Towns; ſo I may ſay of a Chriſtian, he doth not fiſh & angle, eſpecially in matters of Religion, for wool, and flax, and oile, he hath no ſuch low and baſe ends, but at God, and Chriſt, and heaven, and glory, and imortality, he lookes there; he ſerves God not for theſe things, hee deſires theſe things, that by them he may be fitted more to ſerve God. One that hath beene acquainted with the free grace of God in Chriſt will ſerve God for himſelfe without indenting with him, he will be willing to go into Gods Vineyard, and not indent for a penny a day. You that will indent with God in his ſervice and will have your penny, you who have ſuch low and meane ſpirits, God may give you your penny and theres an end of you.

But further marke,Obſ. there is another obſervation flowes from hence.

There ends are …ow, they looke no higher then corne, and flaxe, and wooll, and oyle. Men love that Religion that brings them moſt corne and wine, &c.Hence it followes, that that way of Religion that men can get moſt bread, and wool, and flaxe, and oile by, that is the way that moſt people will follow, becauſe the hearts of moſt people are low and baſe, and they aime at no higher things. That way of Religion that moſt eſtate is got by, that can pleaſe the ſence, that is the Religion that pleaſes moſt people. It is the ſpeech of one Pamchtius an Heathen, Make me a Biſhop, ſaith he, and though I be now a Heathen yet I will bee a Chriſtian as well as any other:Fac me pontificem et Christi anus …ro. He ſaw in what pompe the Biſhops lived, and by that he thought it was a fine thing to be a Chriſtian. By outward pompe and glory Antichriſt draweth many followers, they go where they can have moſt wool and flaxe, they can get moſt preferment that way. I remember a ſtory I have read of AEneas Silvius, hee obſerved the reaſon why the Pope prevailed againſt the Councel, though it was a general councell, which hee ſaid was above the Pope, though afterwards when he came to be Pope himſelfe his minde was changed, but how came it to paſſe that the Pope alwayes prevailed? this is the reaſon, ſaith he, the Pope hath a great many places of preferment and honour to give, the general councel hath none, the general Councel can enquire after the truth, and preſent the word, and can tell what is Gods mind, p. 227but it hath no honour, no promotion, no preferment to give, therefore alas the general Councel prevailes little; the Pope getteth all, and all becauſe he hath Biſhopricks,Novi homin…m non ex vna canoni catu nebilem commonſtrantem digito delicatiorem penem & vin. m quod, preſtan. i…ſimum erat oppoſitum haec in quit ſunt quae faciunt ut hoc vitae genus dejerere non libeat. Triobojare Beneficium. and Cardinals places, and livings, and great honours to beſtow. Luther in his Comment upon Hoſea, and upon this Text tells a notoble ſtory of one that he knew that lived like a Noole man by his many Eccleſiaſticall preferments, who when he was at his table, and bread and wine was brought to the table, that was excellent bread and wine, he (pointing to it with his finger) ſaid theſe are the things tha… make me that I cannot leave this kinde of life, and ſo after he came to be a Biſhop, who had ſeveral Canon-ſhips before. So certainly theſe are the arguments that prevaile moſt in the world, arguments taken from bread, and flaxe, and wool and oyle, are ſtronger arguments then any taken from the Scripture, then any thing taken from the honour of the Father, Sonne, and holy Ghoſt, When men can come with Sauls arguments, 1 Sam. 22. 7. Will the ſonne of Jeſſe give every one of you fields and vineyards, and make you all Captaines of thouſands, and Captains of hundreds? what will you follow him? can he prefer-you? O no, he can doe little for you; ſo I ſay when men come with this argument, you go along in this way, I pray what will this bring you in? what preferment will you get this way? you may get preſerment in the other way, this drawes, this prevails. It was a ſpeech, not many yeers agoe, in a publicke Commencement at Cambridge, made by the Vice-Chancelour, ſpeaking to the young Scholars, wiſhing them to take heed of being Puritans, what can you get in that way ſaith he? you ſhall live poorely, perhaps you may have ſome three halfe-penny ben…fice in following that way; but in the other way come to be children of the Church, and then you may be ſure to have good benefices, you may come to be Prebends, to be Deans, to be Biſhops: Thus he perſwaded the young ſcholars to take heed of Puritaniſme. There is a mighty ſtrength in this Argument upon the hearts of moſt.Magis ſoliciti de meroquam de vero foreign magis amantm…n di deliti…s quam Chriſti divitias.

Hence the poverty of Chriſt is great ſcandall and offence to moſt people, when they ſee that Religion will not bring them flaxe, and wool, and oyle, but that they muſt live poorely, they ſcandalize at this exceedingly.

It is reported in the ſtory of Charles the great, that he having war with an heathen King, Aygolandus King of Africa, becauſe this King would make peace with Charles, hee made ſome profeſſion as if hee would be a Chriſtian, and Charles was very glad of this, and got him to his Court to parley with him; being in his Court he ſaw 30. poore people that Charles fed, who were halt, and may med, and blind, and in a very poore garb, Charles the great did it on purpoſe, becauſe he would have poverty before his eyes continually, that hee might not be too high in, and proud of his proſperity. Now when Aygolandus ſaw them, who are theſe ſaith hee? Theſe ſaith Charles are the ſervants of God: nay then replyed he, if your God will keep his ſervants no better, I will be none of his; I thought to be a Chriſtian, and to ſerve your God, but ſeeing thoſe that ſerve him have p. 228no better food nor no better rayment then theſe, I will be none of thoſe ſervants. Thus it is with many, thought their conſciences are convinced which is the beſt way, yet becauſe of the want of flaxe, and wool, and oyle, they will not come off.

Further obſerve,

It is a ſhamefull thing for men to make Religion to be in ſubjection to their wool,Obſer and corne, & oyle. They have done ſhamefully in this. Many wil do this,It is a shamefull thing to ſubiect Religion to corn, wine, and flaxe, and wool. but this is very ſhamefull. Before I ſhewed that it is ſhamefull to ſubject Religion to politique affairs, to the publique State of a Kingdome, but now to ſubject Religion to our owne baſe ſenſualities, to our own particular ends, for profit and preferment, oh this is very ſhamefull. Gain gotten this way, it is filthy lucre, as the Scripture ſaith of it, yet hujuſmodi lucri dulcis odor, the ſmell of this gaine is very ſweet unto many. What, is thy Religion ſerviceable to gain, to a trade, to ſenſuall luſts? what is this but to ſtop the holes of a mudd wall with diamonds and precious pearls? That were a folly you will ſay, that becauſe you have a hole to be ſtopped in a mud wall, to put in diamonds and pearls to ſtop it, and to make ſuch precious things ſerviceable to ſuch baſe ends, thou doſt as much, thou wouldſt have that which ſhall be a content to thy fleſh, and thou wilt make Religion ſubject to that, thou art as baſe and vile in this. Religion my brethren is the glory of a man, the glory of a nation, and ſhall we turn this glory into ſhame? It is a baſe thing in Magiſtrates to ſubject the acts of juſtice to their baſe ends, for gain and profit; for a Judge, or a Juſtice of peace, or a Prelate to ſhew moſt favour where there is moſt flaxe, and wool, and oyle, where Butts, or rundlers of Sack, or the like are to be got, this is baſeneſſe in them: But to ſubject Religion to ſuch baſe ends as theſe, this is the villany of all baſeneſſe. A generous ſpirit is far from this. It is obſerved of the generous ſpirit of Luther, that when a Papiſt was vexed at him for his preaching and writing, faith a Biſhop, there is ſuch a ſtir with this Luther, why do you not ſtop his mouth with preferment? As it hath been the ſpeech of a Biſhop here in this land, that hearing that a Kinſman of his was a zealous Preacher;…erm…ns illa beſtia non cura… aurum. well falth he, let me alone, I will ſilence him; and indeed hee did, How? He gave him two livings, and that ſilenced him preſently. So here, why do you not ſtop this Luthers mouth with preferment? He preſently anſwered, That Germane beaſt cares not for money, he is above money. He called him beaſt in his anger, whereas he might have called him an Angel, becauſe his ſpirit was above theſe things, his mouth would not be ſtopped with them. Some mens luſt of malice goes beyond their luſt of covetouſneſſe, like thoſe Cockatrices, Quaſi vero deus nolit darelanem eccleſiae ſuae aut ſatius ſit aſathana pe…era.Jer. 8. 17. that will not be charmed, it is a ſhamefull thing then that our zeale for God ſhould not goe beyond our luſt for gaine, to ſubject your Religion to flaxe, and wool, and oyle, it commeth from a baſe diffidence in God, as if he would not provide for us ſuch outward things, therefore Luther hath this expreſſion in his Comment upon Hoſea. They followed their idols for bread, and wool, and flaxe, and p. 229oyle, as if God would not give bread to his Church, or as if it were more ſafe to goe to the Devill for it, as if we could not have wool enough, and flaxe enough, and oyle enough from God. Oh let us truſt God for all, for our cloaths, for our meate and drink, for our eſtates, for our children, God certainely will feede his Church. And yet thoſe men that have hearts ſo baſe themſelves, they thinke it impoſſible for any man but to be taken with ſuch arguments: They may talke of Religion and conſcience ſay they, but I will warrant you they may be taken off with money, and preferment, places of profit and honour. They think it impoſſible for men to ſtand againſt theſe arguments. It putteth me in mind of that ſpeech that Balaak uſed to Balaam, Did not I earneſtly ſend unto thee to call thee, wherefore cameſt thou not unto me? Am I not able to promote thee to honour? As if he ſhould have ſaid, Thou art a ſtrange man indeed, did not I ſend thee word that I would promote thee to great honour, and give thee ſilver and gold, or whatſoever thou wouldſt have? What will not preferment and money tempt you? I thought this would have tempted any man in the world. Thus many think that whatſoever mens Spirits are, they may be taken off with promotion and money: But let all ſuch know that there are a generation of men in the world of true generous Spirits, that are above all theſe things, and take as much delight, and have as much ſweetneſſe in denying theſe places of honour and preferment, and gaine, as thoſe that offer them have in the enjoying of them. It was a notable ſpeech Plynie had concerning Cato (It is in his Epiſtle Dedicatory to his naturall Hiſtory) ſpeaking of what a notable ſpirit he was, Cato (ſaith he) tooke as much glory in thoſe dignities and honours that he denyed, as he did in thoſe he did enjoy, Certainly it is ſo with the Saints, the true generous ſpirit of Chriſtians take as much content in thoſe places of preferment they deny for Chriſt, as in any gaine they enjoy. There is no tempting of ſuch men.

Let us pray therefore for thoſe that are intruſted by us, not onelyonly for civill things, but for matters of Religion, that temptations for bread, & corne, and wool, and flaxe, and wine, and oilemay never tempt them, that the preferment, and gaine may never byaſſe their ſpirits, may never ſway them.

Theſe meanes have been aſſayed (certain it is) totempt ſome of them with, ſuch wayes have not been left untryed by ſome, and have prevailed, but thorough Gods mercy he hath preſerved others, and he hath made the world to know that Chriſt hath a people to whom Religion and the publicke good is more deare then all the flaxe, and wooll, and wine, and oyle in the world, then all the eſtates, and high places, and great preferments that can be offered them. And now the Lord our God keepe this in their and in our hearts for ever.