Lectures Upon Hosea 1-4, Lectures 4 · Part 8
ANd ſo much concerning the third ſinne, vvhereof the Prieſts are convicted and condemned, and the puniſhment denounced againſt it. The laſt ſinne which particularly is laid to their charge is, their greedy luxuriouſneſſe, whereby they were vvholy addicted to pleaſures, and pampered themſelues with eaſe and belly-cheare; in the meane time neglecting the maine dueties of the Prieſthood, vvhereby they ſhould hauehave glorified God, and preſerued from deſtruction both themſelues and thoſe alſo which vvere committed to their charge. And becauſe they could not maintaine this profuſe luxurie vvithout great commings in and extraordinarie gaines, therefore they vſed all wicked and vnlawfull meanes to inrich themſelues, both by neglecting the duties of their callings which God required, and committing grieuous ſinnes which in his word he had forbidden. And this is contained Verſe. 8. They eate vp the ſinnes of my Verſe. 8 people: and they lift vp their minds vntounto their iniquitie. In vvhichwhich words is ſet downe a maiſter ſinne, and his attendant. The maiſter ſinne is luxuriouſneſſe, in theſe vvords: they eate vp the ſinnes of my people. The attendant is vnlawfull avarice, in theſe words following, and they lift vp their minds vntounto their iniquitie. In the handling whereof we are firſt to Expoſition.ſhew the meaning of the words, and then the doctrines which ariſe out of them.
And firſt vve are to enquire vvhat is meant by eating the ſinnes of the people; for the vnderſtanding vvhereof we are to know that in many places of the Scripture, ſinne is put for the ſacrifices, vvhichwhich vvere offred for ſinne: So Exod 29. 14 Exod. 29. 14.But the fleſh of the Calfe, and his skinne, and his dung, ſhalt thou burne with ſire without the boaſt, it is ſinne, that is, a ſinne Offering. So Leu. 10. 17. Wherefore hauehave yee not eaten the Leu. 10. 17ſinne, (that is, the ſinne offrings) in the holy place. And in this ſenſe Chriſt is ſaid to be made ſinne for vsus. 2 Cor. 5. 21. that 2. Cor. 5. 21.is, an oblation, for our ſinnes, for the ſatisfying of his fathers juſtice, and the appeaſing of his wrath. In which ſignification we are here to take it, ſo that by eating the ſinnes of the people, is meant, the eating of their ſacrifices vvhichwhich were offred for their ſinnes.
But it may be demaunded, how this is imputed vntounto them as a ſinne, to eate theſe ſacrifices, ſeeing it was the portion of the Prieſts which was allotted vntounto them by gods own commandement, as appeareth Leu. 6. 25. 26. 29. VntoUnto vvhichwhich Leu. 6. 25. 26. 29.I anſwere, that they ſinned in that theſe ſacrifices did not belong vntounto them; ſeeing they were appropriated vntounto Gods true Prieſts and Leuites, vvhichwhich inſtructed the people, and vvorſhipped God in the Temple at Ieruſalem, according to his commandement: But theſe vvere Ieroboams Prieſts, choſen out of the baſeſt of people of other Tribes, vvho being ignorant themſelues, vtterly neglected the duty of teaching the people; neither did they offer the ſacrifices in the place appoynted for Gods vvorſhip, but in the high places of Dan and Bethell. Secondly, in that in theſe ſacrifices they aymed not at the glory of God▪ nor the good of the people: not at Gods glory, for they did not ſo much offer theſe ſacrifices, that God thereby might be worſhipped and ſerued, as that they might hereby ſerue their owne turnes, and make large prouiſion for their owne bellies; neyther did they reſpect the peoples good, for ſo they would bring ſtore of Sacrifices, & oblations, vvhereby they might hauehave abundance of prouiſion, to mainetaine them in idlenes and voluptuouſneſſe, they were content to vvinck at their corruptions, to flatter them in their ſinnes, to be altogether ſilent in admonitions and reproofes, and to perſwade them, that though they liued in their ſinnes, yet God would be well pleaſed and fully ſatiſfied, if they brought their ſacrifices to make their attonement. Whereby the people were moued to goe on in their ſinnes without repentance, and to reſt in the deede done, as though that were ſufficient for their ſaluation. By vvhichwhich their doctrine and practiſe they vtterly peruerted the right end and vſe of the Sacrifices, which were inſtituted of God to bring the people to repentance and faith. For firſt when the beaſt was to be ſlaine, they were injoyned to lay their hands on the head thereof, that hereby they might acknowledge and profeſſe, that themſelues had by their ſinnes juſtly deſerued that death which the poore beaſt ſuffered, yea, euerlaſting death of body and ſoule; to the end that hereby their hearts might be pricked, and their conſciences wounded with the conſideration of their ſinnes, and the apprehenſion of Gods juſtice and ſeuere wrath againſt them; and ſo be brought to mourne and bewaile their ſinnes paſt, and to a ſetled purpoſe and reſolution not to fall into them againe for the time to come. For which end alſo God appoynted theſe ſacrifices as a certaine mulct and penaltie for ſinne, that by this coſt and charge they might be reſtrained from committing theſe ſinnes, vvhichwhich muſt be thus dearely expiated. Againe, wheras it vvas impoſsible that the bloud of Buls and Goats ſhould purge away ſinne, hereby they vvere brought as by certaine types vntounto Ieſus Chriſt, who was the Lambe ſlaine from the beginning of the vvorld, by whoſe bloud alone they were to hauehave redemption and remiſsion of ſinne.
But this doctrine they eyther knew not, or knowing it, they concealed it, as making much againſt their profit, and taught the people to reſt in the outward Sacrifices as in the deede done, whereby they were not reſtrayned but rather incouraged to liue in ſinne, ſeeing ſuch eaſie remedies vvere prouided for them. And hence it is that the Lord vſeth this metaphor of eating the ſinnes of the people, to ſignifie their eating of the ſacrifices offered for ſinne; becauſe whilſt they receiued their offerings they wincked at their ſinnes, neuer giuing them any admonition or reproofe, but rather incouraging them in their wickedneſſe, by putting them in hope of pardon for the oblations ſake; they hereby turned their ſacrifices into ſinne, and might fitly be ſayd to feed vponupon the ſinnes of the people, which they ſwallowed in ſilence for their owne profit.
And thus hauehave I ſhewed their luxurious pampering of themſelues in eaſe and bellie-cheare, ſignified in the firſt words. Their greedy auarice, vvhereby they maintained themſelues in theſe luxurious courſes, may partly appeare by that which hath beene ſaide, but is more plainely expreſſed in the words following: And they lift vp their mindes vntounto their iniquitie, that is, they not onelyonly curiouſly obſerue what ſinnes are committed by the people, but alſo earneſtly deſire that they may offend, that out of their falls they may raiſe their owne gaine and aduantage. So that in this place to lift vp their mindes vntounto their iniquitie, is to expect, and as it were to gape after their ſinnes as after a pray, which they earneſtly couet to ſeaze vponupon. And thus this phraſe is vſed in other places, as Deut. 24. 15. Where it is ſaid, that Deut. 24. 15.they ſhould not delay to pay the workmans hire, becauſe he is poore, and lifteth vp his minde vntounto it (for ſo the words are) that is, earneſtly expecteth, and wholy dependeth vponupon it, becauſe by it his life is ſuſtained. So Ier. 22. 27. But vntounto Ier. 22. 27.the land where vntounto they lift vp their mindes that they may returne, they ſhall not returne.
The ſinne therefore of the Prieſts which is here condemned is, that they deſired the people ſhould commit many ſinnes, that ſo they might receiue the benefit of many ſacrifices, and being thus inriched, might ſpend their time in idleneſſe and luxuriouſneſſe; the which was an abhominable wickedneſſe againſt God; for their allowance vvas graunted vntounto them, that they ſhould reſtraine the people from ſinne by their inſtructions, admonitions and reproofes; and therefore they were to receiue their carnall things, that they might communicate vntounto them ſpirituall things, and howſoeuer they gayned by the ſacrifices offred for ſinne, yet they ſhould not hauehave delighted in their ſinnes, nay they ſhould hauehave mourned for them, and euen hauehave groned vnderunder their burthen, to which end the ſinne offering was allowed them, as appeareth, Leu. 10. 17. for ſo he ſaith, that Leu. 10. 17.the ſinne Offring was giuen the Prieſts, that they ſhould beare the iniquitie of the Congregation, and make an attonement for them before the Lord.
But theſe wicked Prieſts were ſo farre from reſtrayning the people from ſinne, that they incouraged them vntounto wickedneſſe, by extenuating their offences, and offering vntounto them a ſpeedy and eaſier remedy; namely, that if hauing ſinned, they would come and offer their ſacrifices for ſinne, God would reſt ſatisfied, and receiue them into former fauor; and ſo far were they from grieuing for their transgreſsions, that they deſired earneſtly that they might trangreſſe, and expected their falls, as wholy depending vponupon them for their gaine and aduantage.
To conclude all in a ſhort ſumme, the ſinnes whereof the Prieſts are here accuſed are, that they gaue themſelues to idleneſſe and belly-cheare, and turned the Sacrifices into a pray, wherewith they pampred themſelues; and to the end that they might receiue theſe oblations in more abundance, they wincked at the peoples ſinnes, neuer admoniſhing nor rebuking them for them, but rather deſired they ſhould ſin that they might offer the more Sacrifices: poſſeſsing them with this conceipt, that God required no more, but that hauing ſinned, they ſhould by their oblations make ſatisfaction. Wherby they incouraged them vntounto wickedneſſe, ſeeing hauing ſatisfied their luſts by committing ſin, there was no more to be done for expiation, but to bring new ſacrifices, & ſo they might againe renew their ſins, as oft as they pleaſed, ſo they would alſo renew their ſacrifices and oblations.
And this is the meaning of the words: the doctrines to The doctrines. be obſerued out of them are theſe. Firſt, wee may note, that That it is a great ſinne to receiue the profits of our calling, and neglect the duties.the Lord condemneth it as a great ſinne, when a man ſeazeth vponupon the profits which belong vntounto his calling, & ſpendeth them in luxuriouſneſſe and belly-cheare, in the meane time vtterly neglecting the duties of his calling, for this was the ſinne of the Prieſts in this place. The reaſon hereof is. Firſt, becauſe where the reward and profit of the calling is giuen vponupon condition of the performance of the dueties of the calling, there if the dueties be neglected, and the profits receiued, it is eſteemed no better then theft in Gods ſight, becauſe they are vſurped without any right, ſeeing they are not granted abſolutely, but vponupon condition of the duty which is neglected: as if the ſouldier receiuing pay from his prince, doe ſpend it vponupon his luſts, and is neuer ready to fight againſt his enimies; and the ſeruant wages from his maiſter and neuer performe any ſeruice vntounto him.
Secondly, becauſe the end of our callings and the profits of them, is not that we ſhould pamper our ſelues in eaſe, and ſatisfie our luſts, but that we ſhould by the performance of our duties glorifie God, and further the good of the Church and common wealth, which who ſo neglects, they are like vnprofitable Drones, who gather no hony, but liue at eaſe and feed themſelues with others labours.
Examples of this ſinne we hauehave in Eſau, who ſpent all his time in hunting, which ſhould hauehave beene imployed in the duties of his calling. In the Sodomits, who ſpent their wealth in pride and pleaſures, eating and drinking, idlenes and luxvriouſneſſe, and wholy neglected the reliefe of the poore. Ezech. 16. 49. In the Idoll ſhepheards, who ſleeced their Ezech. 19. 49. and 34. 2.ſheepe, and fed vponupon the milke, but did not feed the flocke, Ezech. 34. 2. And in the euill ſeruant, who ſeazed vponupon the reward due to the ſteward, and ſpent it in eating and drinking, but neglected the duties which he owed, both to his maiſter and the family. Mat. 24. 49. 50.Mat. 24. 49.
The vſe of this doctrine ſerueth to condemne the practiſe of the Popiſh Monkes, who being abundantly prouided for out of the Churches ſtocke, doe cloyſter vp themſelues in their Monaſteries, and ſpend their time in idleneſſe and luxuriouſneſſe, performing no dutie neither to Church nor common wealth; ſo alſo it ſerueth for the juſt reproofe of many amongſt our ſelues; as of Magiſtrats, who being liberally maintayned at the charge of the common wealth, do neglect the duties of gouernment and executing juſtice, and ſpend their time in pleaſures and idleneſſe. So alſo of Miniſters, who ſeaze vponupon the preferments of the Church but doe not labour in the worke of the Miniſterie: And laſtly, of vnprofitable gentlemen, who injoying the fat of the land, doe ſpend it in pride, exceſſe, and voluptuous liuing, but performe no good dutie either to Church or common wealth. All which hauehave a fearefull accompt to make at the day of judgement, ſeeing they take the Lords liberall wages, performing no ſeruice for it, but waſtfully miſpend it about the ſatisfying of their owne ſinfull luſts; let not therefore ſuch men flatter themſelues with a conceipt, that what they injoy is their owne, and that they may doe with their owne what they liſt, for it is not their owne abſolutely, but onelie on this condition that they performe the duties of their callings of which it is the reward, and it is then onelyonly lawfull for vsus to eate our bread, when as we hauehave earned it with the ſweate of our browes, Gen. 3. 19. Neither ought we to ſpend Gen. 3. 19.theſe gifts of God, for the ſatisfying of our owne ſinfull luſts, ſeeing they are his Talents which he hath giuen vsus to imploy, for the aduancing of his owne glorie, and the good of our fellow ſeruants.
The ſecond thing to be obſerued is, that howſoeuer theſe Men reſpect their owne cauſe more then Gods.Prieſts did eaſily remit Gods right, ſo farre forth as it did not concerne their owne worldly profit, and were ſo meale mouthed that they durſt not ſpeake againſt the peoples ſinnes, whereby his holy name was diſhonoured, yet they would looſe none of their owne right in their ſacrifices and oblations: whence vve may diſcerne a notable corruption that is in vsus, which is our ſingular partiality in reſpecting our own cauſe more then the cauſe of God: for when the matter concerneth him, wee are verie remiſſe, cold, and eaſie to be intreated, but when it concerneth our ſelues, verie earneſt hote and inexorable: For example, the Magiſtrate makes lawes for the maintenance of his owne right, ſtate, and dignitie, and being made doth moſt ſtraightly execute them, but either he maketh no lawes at all to repreſſe thoſe ſins which immediately impeach Gods glory, or if their be any made yet he is verie remiſſe in the execution: many Miniſters are very ſlacke and timerous in rebuking of ſinne, for feare of diſpleaſing their pariſhioners, but if any part of their owne right or duties, be with-held from them, they ſhew themſelues bould and reſolute for the recouerie of it, though it be with the diſpleaſure of the greateſt; many maiſters ſuffer their ſeruants to vſe ſwearing and blaſphemie, pretending they are ſo vnruly that they can beare no ſway with them, neither with their perſwaſions nor rebukes, but if they offer vntounto them any wrong or damage, then they ſhew themſelues men of abſolute authoritie in inflicting vponupon the offender ſharp puniſhment; ſo they can eaſilie diſpence with their ſeruants for the breaking of the Sabbath, and paſſe ouer the matter from themſelues, by pretending that they would willingly bring them to the Church, and hauehave them to obſerue a holy reſt, but they are ſo ſtubborne and wilfull, that they cannot reſtraine them from their vaine and vnlawfull ſports; and yet theſe men who can beare no rule with their ſeruants on the Lord day, hauehave authoritie and alſo vſe it all the ſix dayes of the vveeke, to keepe them from theſe vnlawfull paſtimes, and to make them to follow their worldly buſineſſe; and where is the cauſe of this great difference, ſurely not in the ſeruant, who might as eaſily be brought, to ſit in the Church on the Lords day, as to work painefully in his trade all the vveeke, but the fault lyeth vponupon the maiſter, who is ſo earneſtly reſolute for the diſpatch of his owne buſineſſe, that he will admit of no deniall or excuſe; whereas contrariwiſe either he careleſly permitteth his ſeruants when the Lords day commeth to doe what they lift, or dealeth ſo coldly and remiſly on Gods behalfe, as if though he doe ſpeake, he did not greatly care whether his ſpeach be regarded or no: ſo when men ſee Gods name diſhonoured by any ſin, they are ſo baſhfull and timerous, that they are hardly moued to ſpeak in Gods cauſe, but if their owne name be traduced, and their credit impeached in any company, they ſhew themſelues furiouſly violent in remouing the imputation. The cauſe hereof is, our coldneſſe in the louelove of God, and our too much ſelfe louelove, which maketh men thinke all too much which they doe for Gods ſake, and all too little which they can doe for themſelues; for if there were not this exceeding partialitie in our affections, wee would neuer ſhew our ſelues ſo partiall in our actions.
The vſe hereof is, that ſeeing our corruption, we labour to reforme it; and to this end, we muſt continually endeauour to abate the inordinate louelove of our ſelues, and to increaſe in our harts that heauenly louelove of God; and ſo ſhall we grow more milde and moderate in our owne cauſe, and more feruently zealous in the cauſe of God, according to the example of Moſes, who in matters which concerned himſelfe, was Num. 12. 1.the meekeſt man vponupon the earth, and was eaſily inclined to put vp wrongs, and to depart from his right; but when he was to deale for God, he tooke vponupon him an holy obſtinacy, ſo as hee would not conſent vntounto Pharaoh, that ſo much as a hoofe ſhould remaine behinde them, Exo. 10. 26. and ſhewed Exod. 10. 26.himſelfe religiouſly cruell, in ſlaying ſome of the Idolaters, and cauſing others to drinke the aſhes of the Idoll. Exod. Exo. 32. 20. 2732. 20. 27. The like mildneſſe and patience ſhewed Samuel, when his juſt gouernement was rejected by the inconſtant people; and the like feruent zeale and holy anger, when hee was to deale in Gods cauſe againſt Agag the enimie of the Church, and in reprouing Saul (notwithſtanding that he loued him) for tranſgreſsing Gods commandement. 1 Sam 15 1 Sam. 15. 23. 33.23. 26. 28. 33.
The third thing to be obſerued is, that the Prophet hauing Luxurious prodig…ity and greedy couetouſneſſe often goe together.firſt accuſed them of liuing idlely in luxurious exceſſe, vnderunder the phraſe of eating the ſinnes of the people, doth in the next place condemne them of greedy couetouſneſſe and vnlawfull avarice, whereby they deſired to inrich themſelues, euen by the ſinnes of the people, that ſo they might maintaine their waſtfull and profuſe expences, about their pleaſures and belly-cheare. And indeed fitly are theſe joyned together in the reproofe, ſeeing they are ſeldome ſeuered in the offender; for idleneſſe and luxurious exceſſe, is the mother which breedeth and bringeth forth vnlawfull couetouſneſſe, and this wicked auarice is the nurſe of this exceſſe and idleneſſe. When as men addict themſelues vntounto idlenes, neglecting the duties of their callings, and yet will maintaine their port aboue their pitch, and waſtfully ſpend in pride, pleaſure, and belly-cheare, aboue their meanes, then muſt they of neceſsitie fall to plotting and deuiſing, how they may hauehave extraordinary ſupply by wicked and vnlawful meanes, when as thoſe which are honeſt and approuable faile them; then they begin to couet other mens goods, and to plot meanes how they may compaſſe them; then they fall to ſtealing, purloyning, bribing, oppreſsing, couſening, deceiuing and what not, that they may inrich themſelues & maintaine their exceſſe and pleaſure. Thus Magiſtrates conſume their people with tributes and taxations, that hereby they may maintaine their exceſſe and waſtfull expences. Thus Miniſters heape liuing vponupon liuing, becauſe they cannot be content to liue frugally within their compaſſe, but muſt mainetaine a port and ſtate aboue their lawfull meanes, that by their profuſe hoſpitality, they may aduance their credit, and ſo ruſh into forbidden paſtures, being not content to feed in the circuit of their own tether. So Gentlemen, that they may maintaine themſelues, their wiues, and children, in exceſsiue and almoſt princely brauery, are driuen to increaſe their fines, and inhaunſe their rents to exceſsiue rates, and when all this is not ſufficient to defray their charges, they are faine to giuegive ouer hoſpitalitie, and to hide themſelues in corners to ſaue expences. And thus alſo Citizens vying with one another, who ſhall exceede in pride and exceſſe, and not being able to maintaine themſelues in this courſe by their lawfull gaines and honeſt labours, are driuen to vſe all manner of fraud and deceipt in buying and ſelling, ſubtill ſlights, and indirect wayes; and when all this will not ſerue the turne, they are at the laſt conſtrayned to breake and become bankrupts, either vtterly ruined in their eſtates, or that which is worſt of all they keepe in their hands the goods of thoſe who hauehave credited them; and ſo ſeeke to riſe againe by their fall, & to inrich themſelues by bringing others into pouertie: or if not ſo, then they ſeeke to buy or farme ſome office, wherein they may liue by bribing, proling, extortion and exaction, or procure a patent for ſome Monopolie, that ſo they may aduance and raiſe their owne gaines, out of the loſſe & hinderance of the whole land and common wealth.
The vſe hereof is, to moue men to liue within their compaſſe, and to imbrace temperance and frugalitie as being Frugalitie is a good vertue.excellent vertues in themſelues, and alſo ſingular meanes to preſerue vsus from many vices, and to reſtraine vsus from ruſhing into grieuous tentations: For ſo long as a man liuing by his honeſt labours, doth keepe his expences with in the compaſſe of his gaines ſo long he hath much peace of conſcience and contentation of minde, neither is he eaſily drawn by hazarding his credit and much leſſe his ſoule, to gaine that wealth which he can well want; whereas thoſe who ſpend their time in idleneſſe pleaſure and luxurious exceſſe hauehave alwayes their mindes ſtretched vponupon the racke of want, tormenting themſelues with carking care, how they may ſalue their credit, and maintaine their idle brauerie, and luxurious waſt; and not being able to compaſſe their deſires by honeſt and lawfull meanes, they lye open to all tentations of the diuell, and are ready to entertaine any wicked and diſhoneſt courſe which ſeemeth to proffer vntounto them the leaſt gaine.
Fourthly, we may here obſerue, that the Lord condemneth That it is an haynous offence to indeauour to inrich our ſelues by the ſinnes of others.it as a haynous offence, when as men deſire to inrich themſelues by the ſinnes of others; I ſay when as men deſire the falls of their neighbours for their owne aduantage: otherwiſe it is lawfull for Magiſtrates to take penall fines, when as they doe not deſire that their ſubiects ſhould offend for their owne gaine, but rather by theſe puniſhments indeauour to reſtraine them from committing of the like faults. But to delight in the ſins of our brethen, becauſe thereby we hauehave gaine and aduantage, is outragious wickedneſſe in the ſight of God; for ſeeing the plagues of God, death and condemnation is the due wages belonging vntounto ſinne, what do theſe men but greedely deſire gaine, though it coſt the price of mens bodyes and ſoules, and caſt the offenders downe into hell? Now if it be an outragious ſin to deſire gaines, though it be purchaſed with the bodily life of our neighbour, what ſhall we thinck of the horribleneſſe of their ſin, who ſeeke their owne profit by hazarding both their bodyes and ſoules to eternall deſtruction? Thus doth the Pope of Rome offend, who inricheth himſelfe by ſelling diſpenſations for ſinne, and is content to tollerate filthy ſtewes, that thereby he may increaſe his yearely revenew: And thus doe Magiſtrates offend, when they rejoyce in the peoples faults and tranſgresſions, becauſe by inflicting vponupon them a penal mulct they inrich their owne coffers. Thus doe Lawyers offend, who delight in the malice, diſcord, and contentions of the people, becauſe hereby they hauehave fit opportunitie to inrich themſelues with fees. Thus doe Iudges and Officers of ſuch Courts offend, as make a pray of the ſinnes of the people, watching after & hopefully expecting the neglect of duties, as after a booty or prize, and rejoycing in their hearts, when as they heare of adulteries, ſlanders, and other enormious crimes, becauſe they may out of them, raiſe their owne profit, which wickedneſſe they manifeſtly commit, who change the courſe of the Law, and turne open puniſhments into priuie mulcts, and puniſhments which ſhould be perſonall and exemplary, into puniſhments of the purſe. Thus alſo do they ſinne, who that they may preuaile in their ſuites, giuegive hire vntounto the ſons of Beliall to confirme their falſe euidence by wicked perjury. And thus doe ſhop-keepers grieuouſly offend, when as they can be content, that their ſeruants ſhould in ſelling their wares, vſe lying, ſwearing, and deceipt, that thereby they may put them off at the higher rate. But in this reſpect Miniſters doe moſt grieuouſly ſinne, when as either they miſlead the people, in errours and hereſies, that they may hauehave the fitter opportunitie of inriching themſelues; or when as they flatter them in their ſinnes, and ſow pillowes vnderunder their elbowes, that they may more ſecurely goe on in wickedneſſe, that ſo by pleaſing them in their lewde courſes, they may hauehave the greater intereſt in them, & in their purſes. And this was the ſinne of the Prieſts in this place, who by their falſe doctrine hartned the people in their ſins, teaching them that when they had ſinned, there was no more to bee done, for the appeaſing of Gods anger, but to offer their ſacrifices: and thus the Scribes and Phariſes countenanced children in their vndutifullneſſe and rebellion againſt their parents, if they would bring vntounto them oblations. Mat. 15. Mat. 15. 4. 5.4. 5. 6. And this is the ſinne of thoſe falſe teachers which the Apoſtle Peter fore-telleth ſhould be in theſe latter dayes, which through couetouſneſſe ſhould with fained words make merchandiſe of mens ſoules. 2 Pet. 2. 3. The which prophecie 2 Pet. 2. 3.we may ſee moſt euidently accompliſhed in the Cleargie of the Church of Rome, who for mony ſell diſpenſations for ſinnes, and incourage the people in all manner of wickedneſſe, by offring vntounto them eaſie remedies to free them from this burthen; namely, by doing or buying out of penance, by going on pilgimages, by offring to Saints, by purchaſing of pardons, indulgences, and abſolutions, by auricular confeſſion, by giuing of money to hauehave maſſes, trentals, and dirges ſaide for their ſoules: for what worldly man would not be incouraged to liue in his ſinnes, which are more deare vntounto him then his wealth, yea, then the fruite of his owne body, as the Prophet ſheweth; if he may be acquitted of the guilt Micah. 6. 7.and puniſhments thereof by confeſsing them to the Prieſt, and by giuing of money for the procuring of a pardon or diſpenſation?
The vſe of this doctrine ſerueth to make vsus abhor the ſin Couetouſneſſe the roote of all euill.of couetouſnes, which if we once intertaine into our hearts, it wil lay them open vntounto al wickednes; for as the Apoſtle ſaith, they who reſolue vponupon this, that they will be rich, they fall into tentations and ſnares, and into many fooliſh and noyſome luſts, which drowne men in perdition and deſtruction; for the deſire of money is the roote of all euill, &c. 1 Tim. 6. 9. 10. Yea it maketh Tim. 6. 9. 10.men not onelyonly themſelues to run into all manner of ſin, not caring what wicked meanes they vſe for the increaſing of their wealth, but alſo to take delight in the ſinnes of other men, if they be aduantageable vntounto them, not caring for a little gaine to ſell and betray the ſoules of thoſe to vtter deſtruction, for the redeeming whereof Chriſt did ſhed his moſt precious blood.