Lectures Upon Hosea 1-4, Lectures 4 · Part 1
BVt let vsus come to ſpeake of theſe ſpeciall parts more particularly: the firſt whereof, is contayned in the three firſt verſes: wherein the people of Iſraell are by law conuicted, and then by Gods juſt ſentence condemned. They are conuicted in theſe words, verſe 1. Heare the word of the Lord, Verſe. 1 yee children of Iſraell: for the Lord hath a controuerſie with the inhabitants of the land, becauſe there is no truth, nor mercy, nor knowledge of God in the land. verſe 2. By ſwearing, and lying, and killing and ſtealing, and whoring, they brake out, and bloud toucheth bloud.
Where is ſet downe: firſt, the ſummons and araignement of the people; Heare the word of the Lord ye Children of Iſraell. Secondly, the cauſe hereof, which is a controuerſie betweene the Lord of heauen and earth, who is the party offended, and both the plaintiffe and the judge; and the Iſraelites who are the delinquents and parties offending. For the Lord hath a controuerſie with the inhabitants of the Land. Thirdly, the crimes whereof they are accuſed and conuicted, which are the cauſes mouing the Lord to purſue them with his juſtice, becauſe there is no truth, &c.
In the handling of which points I will obſerue this order: Firſt I will expound the wordes. Secondly obſerue out of The order obſerued in handling theſe verſes.them ſuch inſtructions as they naturally offer vntounto vsus. Thirdly I will apply them to our owne times.
Concerning the Firſt, we are firſt to note the context, and ſo come to ſhew the meaning of the words themſelues. In The context.the former chapter, the Lord vnderunder certaine types and Parables, comforted thoſe Iſraelits which were to be afflicted, in a grieuous and tedious captiuitie, by aſſuring them of his louelove, and that their miſeries were but the chaſtiſements of a louing father, for their good and conuerſion, and not the puniſhments of an enemie for their hurt and deſtruction. Now leſt the ſecure Iſraelits of his owne times, ſhould take encouragement vntounto them, by the former doctrine of conſolation, to be moued thereby to continue in their impaenitencie; hee ſheweth that howſoeuer the Lord was purpoſed to be gracious vntounto his elect Iſraelits in after ages, yet he would in the meane time puniſh ſeuerely thoſe haynous & enormious ſinnes as raigned amongſt them, vnleſſe they preuented his judgements by their vnfained repentance.
And this is the context: now let vsus come to the meaning The peoples ſummons.of the words. Heare the word of the Lord ye children of Iſraell. Wherein the Prophet ſummoneth the people to appeare before the Lord, to anſwere vntounto ſuch things, as ſhould bee The expoſitionobjected and laid to their charge. For as, judges, before they ſuffer any to be accuſed or condemned, doe cauſe their clarke or cryer to ſummon and call forth the partie, to ſee what hee can anſwere for himſelfe; ſo doth the Lord take the ſame iudiciall courſe with ſinners, for the approouing of his righteous judgements; that is, hee citeth them before he accuſeth them, and accuſeth them before hee condemneth them. The which ſummons hee pronounceth ſometimes immediately by himſelfe, as when he cited Adam to appeare before him Gen. 3. 9.in Paradiſe, Gen. 3. 9. And thus hee ſummoneth men when as he ſpeaketh vntounto their harts & conſciences by his judgements and puniſhments: And ſometimes by his Miniſters, and that either men or Angels: by men as by his Prophets & ambaſſadors, an example whereof we hauehave in this place: the like whereof we hauehave Eſa. 1. 18. Ier. 2. 4. 5. Mich. 1. 2. Eſay. 1. 18. Iere. 2. 4. 5. Mich. 1. 2. and 6. 1. 2. 3.and 6. 1. 2. 3. &c. By Angels either in this life, when he maketh them his inſtruments and miniſters of his afflictions, judgements and puniſhments, or at the end of the world, when as the arch-Angell with the ſound of his trumpet, ſhall ſummon all men to appeare before the tribunall ſeate of Gods iudgement; of which we may read Math. 24. 31. Mat. 24. 31. 1. Cor. 15 52. 1. Theſ. 4. 16. The drift of the ſummons.1 Cor. 15. 52. 1 Theſ. 4. 16.
Now the maine drift of theſe ſummons is, to moue the people to heare with greater reuerence, care and conſcience, the reprehenſions and comminations which after follow: for howſoeuer they might hauehave ſome reaſon to neglect and contemne them, if they regarded the Prophets perſon and the meaneſſe of his qualitie & condition, yet there was great cauſe why they ſhould heare them, not onelyonly with reuerence but alſo with feare and trembling, if they conſidered that he was but a cryer, who ſummoned them in the name and at the appointment of the ſupreame judge of heauen & earth; and but a meane ambaſſador, who deliuered vntounto them not his owne words, but the ambaſſage of his glorious and moſt mighty king, from whom he is ſent.
But let vsus more ſpecially conſider of thoſe arguments The arguments here vſed to moue attentionwhich are contained in theſe ſummons, proclaimed by the Lords Cryer, whereby he moueth them to receiue his meſſage with attention, feare and reuerence: The firſt is taken from the manner of his ſpeach, which is vſed when matters of great waight and importance follow, and therefore is not to be hearkened vntounto negligently, or lightly to be regarded. The ſecond is taken from the perſon of him, from whom this meſſage is deliuered; namely, becauſe it is Iehouah that ſpeaketh vntounto them, who created them, and continually preſerued them, who is al-ſufficient to reward thoſe who harken vntounto him, and almighty to puniſh thoſe who neglect his word: who had giuen vntounto them many teſtimonies of his louelove, and multiplyed vponupon them all his benefits, aboue all other nations of the earth; who did not reprehend and puniſh them for mallice to their perſons, or other ſiniſter reſpects, but that he might preſerue them from vtter deſtruction, if they would repent and forſake their ſinnes, or glorifie his juſtice in their puniſhments, if by no meanes they would be reclaimed, but obſtinately perſiſt in their ſins, after they had ſo often warning. The third reaſon to moue them to heare and obey the voyce of the Lord ſummoning them by his Prophet, is taken from their owne perſons, to whom the meſſage is deliuered; in that they were the people of Iſel, deſcended of the holy Patriarkes, choſen amongſt all other nations to be Gods peculiar Church and people, with whom God had made a couenant, and had on his part moſt abſolutely performed it, preſeruing them from their enimies, and multiplying vponupon them all his benefits.
And this is the peoples ſummons, where by they who had The controuerſie between the Lord and the people of Iſraell.a long time neglected the word of the Lord in the mouth of his Prophets, were now cited to anſwere their contempt before the Tribunall ſeat of Gods Iudgement. Now followeth the cauſe of this ſummons, which is, for the tryall of a controuerſie betweene the Lord and the people of Iſraell. For the Lord hath a Controuerſie with the Inhabitants of the Land: Where firſt, we are to conſider the nature of this controuerſie, and ſecondly, the parties betweene whom it is controuerted. Gods controuerſies with a people are eyther verball or reall: Verball, when as by his word, eyther immediately pronounced by himſelfe (as we may ſee in the example of Cain) or by his Miniſters he reproueth, conuinceth, and condemneth a people for their ſinnes, and threatneth his Iudgements due vntounto them: Reall, when as a people notwithſtanding Gods reprehenſions and threatnings continuing in their impenitencie hauehave deſerued puniſhments inflicted vponupon them. Of both which kindes of controuerſies this place may be vnderſtood, but yet principally as I take it, of the latter. For whereas the people had long contemned Gods verball contentions, by the Prophets, and continued in their impenitency, without any amendement, the Lord now threatneth that he will contend with them after another manner: namely, by inflicting vponupon them his reall Iudgements, ſeeing words would not preuaile with them.
The like place to this we hauehave. Gen. 6. 3. Therefore the Gen. 6. 3.Lord ſaid, my ſpirit ſhall not alwayes ſtriue with man, becauſe he is but fleſh, and his dayes ſhall be an hundred and twenty yeers: The meaning is, that becauſe the world was rooted in a deſperate wickedneſſe, and would not be reclaimed by his ſpirit preaching vntounto them by righteous Noah, therefore hee would no longer contend with them in verbal controuerſies, ſeeing they were wholy carnall and corrupt: but would bring vponupon them reall puniſhments, and that within the ſpace of an hundred and twenty yeeres, vnleſſe in the meane time, they preuented his Iudgements by turning from their ſinnes by true repentance. So here the Prophet telleth them, that becauſe Gods word was of no force with them for their amendment, the Lord would no longer thus ſtriue with them, and ſeeing his Prophets and their reprehenſions were derided, neglected, and contemned, therefore hee would take his owne cauſe into his owne hand, and contend no longer verbally, but really with them, proceeding from words to blowes, from threatnings to puniſhments.
The parties betweene whom this debate is, are the Lord The parties betweene whom the controuerſie is.and the people of Iſraell, which are here called the inhabitants of the land; whereby he implyeth, Firſt that the Lord himſelfe was now become their aduerſarie, ſeeing there is no controuerſie or contention but betweene aduerſaries; as though hee ſhould ſay; the contention ſhall not be hereafter betweene you and the Prophets, becauſe ye contemne their perſons as weake and baſe men, and deride and neglect their admonitions, reprehenſions, and threatnings, as though they were falſe and rediculous; but betweene the Lord himſelfe and you, who is moſt wiſe to finde out your ſinnes, and moſt juſt to puniſh them. And this controuerſie ſhall be begun in the Court of Conſcience, before the Tribunall Seate of Gods Iudgement, where by the law which you hauehave tranſgreſſed you ſhall be conuicted, and after ſhall be fully determined when as hee ſhall inflict vponupon you, ſuch reall puniſhments as your ſinnes hauehave deſerued.
Secondly, he hereby implyeth that the Iſraelites are guilty of enormious ſinnes, and grieuous tranſgreſsions, when as he ſaith, that the Lord hath a controuerſie with them; for ſuch is Gods exact juſtice, that he ſueth none, but ſuch as are indebted vntounto him, neyther contendeth he with any, but onelyonly ſuch as hauehave wronged and offended him.
Thirdly, whereas he ſaith, that the Lord had this controuerſie with the Inhabitants of the Land: hereby firſt he conuinceth them of their breach of Couenant, which they had made with God; for howſoeuer the Lord had made good his promiſe, in driuing out the Canaanites, and giuing vntounto them the Land in poſſeſsion: yet they had broken their promiſe made to God, violated their faith, forſaken Gods true Religion, and denied their obedience vntounto his lawes.
Secondly, he aggrauateth their ſinnes and groſe ingratitude, in that after the Lord had caſt out the Canaanites, the auncient inhabitants of this country, for their Idolatry and other ſinnes, and giuen this land to the people of Iſraell for their poſſeſsion, that therein they might make profeſsion of his true religion, and glorifie his name by worſhipping and ſeruing him according to his will; they neuertheleſſe neither remembring gods judgements inflicted vponupon the Canaanits, nor his mercies multiplyed vponupon themſelues, forſooke the couenant of their God, broke his lawes, committed idolatrie, and all other outragious ſinnes, and ſo defiled the land with the ſame ſinnes for the which the Canaanits were expelled, in the which gods true religion, holineſſe of life, and righteouſneſſe ſhould hauehave raigned and flouriſhed.
And this was the cauſe or matter of their inditement; in all which the Prophet aymeth at this, that he might bring the people to true repentance vponupon ſome hope of their reconciliation; for whereas he ſaith that the Lord had a controuerſie with the people, hee doth herein include a ſecret admonition, that ſeeing the Lord was not only far mightier then they, but alſo had the law & equitie on his ſide, therefore they ſhould labour after reconciliation, by turning vntounto him by vnfayned repentance, for other meanes there was none to eſcape his juſt judgements. And this is indeed the maine end at which the Lord aymeth in all his threatnings, namely that thoſe his people whom hee threatneth hearing of his judgements, might preuent and eſcape them by their repentance. For as a louing father when he threatneth his child, ſheweth that he hath no deſire to puniſh him, ſeeing by threatning hee giueth him warning to deſiſt from his faults, that ſo he may eſcape: ſo our gracious and heauenly father, threatneth his judgements in the miniſterie of the word, that heareing them wee may auoyd them, by forſaking our ſinnes and humbling our ſelues before him, and this end of the Lords contending with his people is plainly Eſay. 1. 18. Eze. 33. 10. 11. Ier. 18. 7. 8.expreſſed. Eſay. 1. 18. Ezech. 33. 10. 11. Ier. 18. 7. 8.
And ſo much concerning the cauſe why the Iſraelits are arraigned: Now wee are to ſpeake of the particular crimes The ſinnes whereof the Iſraelits are accuſed and condemned.whereof they are accuſed, conuicted and condemned; and theſe are of two ſorts: the firſt priuatiue or ſinnes of omiſſion, verſe. 1. the ſecond poſitiue or ſinnes of commisſion. verſe. 2. The ſinnes of omisſion whereof they are accuſed, either reſpect their neighbour or God himſelfe: thoſe that reſpect their neighbour are reduced to two heads. Firſt ſinnes of injuſtice vnderunder the word truth. Secondly, neglect of mercy. The ſinnes which reſpect God are all included vnderunder one, namely that there was no knowledge of God in the land, and conſequently no religion, no faith, no obedience.
The firſt ſinne whereof he accuſeth them is, that there The firſt ſinne, that there was no truth in the land.was no truth in the land: for the vnderſtanding whereof we are to know, that truth reſpecteth either the minde and hart, and then it is called ſimplicity or integritie, or elſe the outward carriage and behauiour, and that either in our words or ſpeaches, which properly is called veritie; or elſe in our workes and actions, which is called juſtice or vpright dealing.
Whereas therefore he chargeth them that there was no truth in the land, the meaning is, that there was no ſimplicitie or integritie in their minds and harts, no verity in their ſpeaches, nor juſtice in their actions: and becauſe vertues and vices are contraries without meane, ſo that the denying of the one in a ſubiect capable of it, is the affirming of the other; therefore hereby hee implyeth when he ſaith there was no ſimplicitie in the land; that it was full of hipocriſie and diſsimulation; and when he affirmeth that there was no veritie, he implyeth that there was lying; and when he accuſeth them to be without truth or juſtice in their actions, he intimateth alſo that they were full of all manner of fraud and deceit.
The ſecond ſinne whereof he accuſeth them is, that they The ſecond ſinne, that they wanted mercy.were without merciemercy; the word ſignifieth either benignitie or beneficence, and in the former ſignification it is referred to the minde and hart, and ſo is called mercy and compaſsion; and in the latter to the words and works, and then it is called beneficence, and comprehendeth in it all workes of charitie and chriſtianitie: as when in our words we are ready to help and benefit our brethren by exhortation, counſaile, conſolation, admonition and reprehenſion: and in our workes, by defending them with all our power, and relieuing them with our riches. Whereas therefore he chargeth them to be without mercy, his meaning is that they were deſtitute of all theſe vertues, and neglected all theſe chriſtian duties; and contrariwiſe he implyeth, that their minds were full of malice and cruelty, their words rotten and vnſauorie, their workes repleniſhed with oppreſsion, violence and barbarous inhumanitie.
And theſe were the ſinnes which reſpected their neighbours, and the breach of the ſecond table: their ſinnes which immediately reſpected God are all comprehended in this, that there was no knowledge of God in the land: vnderunder The third ſin, no knowledge of God.which particular he compriſeth the neglect of all the duties injoyned in the firſt table, and of all religion & piety; for as from the true ſauing knowledge of God, as from the root of all graces, there ſpringeth Faith, affiance, hope, louelove, the feare of God, obedience, and all true worſhip of God: ſo contrariwiſe ignorance is the roote of all impietie, infidelity, diffidence, preſumption, deſpaire, hatred of God, contempt, diſobedience, ſuperſtition & idolatrie. And therefore whereas he chargeth them that they were without the knowledge of God, he neceſſarily implyeth that they were vtterly deſtitute of all grace, piety and all true religion, and guilty of the breach of all the commandements of the firſt table: for where the roote is dead there the braunches muſt needes periſh.
Now theſe their ſinnes are aggrauated, in that hee ſaith, that there was no veritie, mercy, nor knowledge of God in the Land. Firſt, in that it was a Land which God in great mercy had beſtowed vponupon them, to the end, that therin they ſhould worſhip and ſerue him; a land wherein he had protected and preſerued them; a land wherein he had plentifully afforded vntounto them the meanes of attaining theſe graces of truth, mercy and knowledge: namely, his Word and Sacraments.
Secondly, in that this impietie and neglect of Religion, did not onelyonly lurke in ſome few corners, but ouerſpread the whole land: neyther were there onelyonly ſome few men tainted with theſe vices and corruptions, but generally the whole body of the people. So that they did not onelyonly hide theſe ſinnes as being aſhamed of them, but being come to bee as it were a common faſhion, they impudently profeſſed and defended them.
And ſo much for the meaning of this firſt Verſe: the That the Lord himſelfe will contend with thoſe who contemne the miniſterie of his Prophets.doctrines which are to be obſerued are theſe. Firſt, we here learne that if Gods Prophets hauehave long contended vvith a people in Gods cauſe, as his aduocates, and doe not preuaile with them, by cauſing them to humble themſelues before him by true repentance, then the Lord will take his cauſe into his owne hands, and ceaſing to contend with them any longer by his word and ſpirit, will proſecute his controuerſie with them by afflictions and puniſhments; and if hauing often ſent his Ambaſſadours with reaſonable conditions of peace, men neglect them, and refuſe to hearken vntounto their ambaſſage, then will this powerfull king march againſt them with an armie of his judgements, and neuer ceaſe encountring them with his plagues, till he hath eyther humbled or deſtroyed them. And this appeareth in this place, as alſo Gen. 6. 3. In the example of the Iewes, led captiue into Babilon, Gen. 6. 3.and afterwards deſtroyed by the Romaines. So that God firſt dealeth with men by his word; and then if this will not preuaile, by his chaſtiſements; and laſtly, if theſe will not reforme them, by his deſtroying plagues and puniſhments. Would we therefore eſcape his corrections? then let vsus ſuffer our ſelues to be reformed by his word: would we not be deſtroyed by his fearefull puniſhments? then let vsus labour to profit by his gentle chaſtiſements.
The vſe hereof ſerueth for the comfort of Gods faithfull A comfort for Gods miniſters.Miniſters, when their perſons are diſgraced and contemned, and their Miniſterie neglected and dirided by wicked men; then they are to remember that they being the Lords aduocates to pleade his cauſe againſt an impenitent people, are ſure to be ſtrongly backed by the Lords own power, wherby thoſe ſhall be brought vnderunder, who would not ſubmit them ſelues to be ruled by the ſcepter of the word.
Secondly, it ſerueth for the terrour of all thoſe ſcoffers A terror for contemners of Gods word.and deſperate wicked men, who contemne and deride thoſe threatnings, which they heare denounced in the miniſterie of the word againſt them for their ſinnes: for let ſuch know, that if they will not be reclaimed from their wicked courſes, by the miniſtery of Gods Prophets, the Lord himſelfe will follow his owne cauſe, and ceaſing any longer to contend with them with his word and ſpirit, he will proſecute them by his judgements and puniſhments.
The ſecond thing to be obſerued, is Gods judiciall courſe The juſt adminiſtration of Gods iudgements.of proceeding in the execution of his Iudgements: although being infinite in wiſedome, power, and juſtice, he might ſodainely inflict his puniſhments vponupon ſinners, as ſoone as they hauehave offended, yet firſt (to approue the juſtnes of his judgements) hee doth in the Miniſtery of his word ſummon them before his ſeate of Iuſtice, arraigne and conuince them; that ſo they may be moued to ſue for a pardon, by turning vntounto God by true repentance, & hereby preuent deſerued puniſhments. So he ſent Noah to the old world, before he brought the Deluge: Lot to Sodome, before he deſtroyed it with fire and brimſtone: Moyſes to Pharaoh, before he drowned him in the red ſea: The Prophets to the Iewes and Iſraelites, before he brought them into Captiuitie: and our Sauiour Chriſt and his Diſciples, before their vtter deſtruction and deſolation. All which as it ſerueth to commend Gods mercifull juſtice; ſo alſo to condemne the hardnes of mens harts, and to leaue them without excuſe, who will not after ſo manifold warnings turne from their ſinnes, by vnfained repentance, that ſo they might eſcape theſe fearefull puniſhments.
Thirdly, whereas hee calleth this ſummons to Iudgement, That the miniſtery of the word is Gods owne voyce.the word of the Lord, which notwithſtanding was pronounced not by the Lord immediately, but by the Prophet: hence we learne that the voyce of Gods meſſengers in the Miniſtery of the word, is to be eſteemed as the voyce not of mortall men, but as the voyce of the euerliuing God, Luke. 1. 70. Heb. 1. 1. 2 Pet. 1. 21.ſpeaking by them. So it is ſaid, Heb. 1. 1. that in old time God ſpake by his Prophets. And our Sauiour Chriſt ſaith that they who heare his Diſciples and Miniſters, doe heare him; and they who contemne them, contemne him. Luke. 10. 16. And Luk. 10. 16.thus hauehave the faithfull alwayes eſteemed the Miniſterie of the word, euen as the voyce of God himſelfe. So the Church Eſay. 2. 3. Cornelius. Acts. 10. 33. The Theſſalonians. 1. Theſ. Eſa. 2. 3. Acts. 10. 33. 1 Theſ. 2. 13.2. 13. And ſo are we alſo to eſteeme of it, if euer we meane to finde it to be the ſtrong power of God to ſaluation vntounto vsus. When therefore in the miniſtery of the word, we heare ſweet conſolations offred to all that mourne, we mourning are to be comforted hereby, euen as if the Lord himſelfe from heauen ſhould ſpeake comfortably vntounto vsus: when we heare Gods Iudgements denounced againſt all vnrepentant ſinners, we liuing in our impenitencie, ſhould no leſſe be terrified hereby, then if the Lord euen with his owne thundring voyce ſhould proclaime them againſt vsus, &c.
Fourthly, whereas he ſaith, that the Lord had a controuerſie Gods mercies no juſt cauſe of ſecuritie.with the inhabitants of the Land, vponupon which he had beſtowed ſo many benefits: hence we learne, that Gods former mercyes, multiplyed vponupon a people, ſhould be no motiue to perſwade them ſecurely and preſumptuouſly to continue in their ſinnes without repentance, as though they were exempted from Gods Iudgements: nay rather the experience of Gods goodneſſe ſhould work in them amendment; otherwiſe they are to aſſure themſelues that if they abuſe gods grace, vntounto wantonnes, impenitency, and forgetfulnes of him, the Lord will more ſpeedely and fearefully puniſh them then any other. If the Lord hauehave giuen vsus pleaſures, and we abuſe them, the greater ſhall be our torments. Apoc. 18. 7. If he Apoc. 18. 7.giuegive vsus power and authoritie, and we thereby become more inſolent, proud and rebellious, our Iudgements ſhall be the more increaſed, for the mighty ſhall bee mightely tormented. Wiſd. 6. 7. If his Goſpell and true Religion, and we bring Wiſd. 6. 7.forth no fruits thereof, neyther liue according to our holy profeſsion, it will not delay but haſten our puniſhments. 1 Pet. 4. 17. Ier. 25. 29.1 Pet. 4. 17. Iere. 25. 29.
And ſecondly whereas the Lord denounceth his judgements againſt the inhabitants of the land generally: here we learne that a generall defection, ſhall bee puniſhed with a general puniſhment: for it is not with God as with men, Vbi multitudo peccantium tollit poenae locum, with whom the multitude of offenders doth cauſe impunitie: but he inflicteth God puniſheth nationall ſinnes with national puniſhments.vponupon nationall ſinnes, nationall puniſhments: for it as eaſie with him to puniſh a whole countrey as one priuate man▪ And therefore let vsus take heede, that we doe not follow a whole multitude vntounto euill, nor ſuffer our ſelues to be caried away in the common ſtreame of ſinne, leaſt the Lord alſo ſweepe vsus away in the vniuerſall deluge of his puniſhments.
Fiftly we may here obſerue, what is the cauſe of all controuerſies That ſinne is the matter of controuerſie betweene God and vsus.betweene the Lord and the inhabitants of any land; namely their ſinnes whereby his law is tranſgreſſed. If therefore we would not hauehave the Lord, to be our enimie and aduerſary, if wee would not hauehave him to ſummon and arraigne vsus before his judgement ſeate, and being conuicted to condemne vsus to puniſhment; let vsus flye ſinne, or hauing ſinned let vsus ſue for pardon and reconciliation, by turning vntounto the Lord and bewayling our ſinnes by vnfayned repentance. It is the wiſe mans counſaile, that we ſtriue not with a Eccleſ. 6 10. Eccleſ. 8. 1.mighty man, leaſt we fall into his hands. And our Sauiour aduiſeth vsus to agree with our aduerſarie quickly, Math. 5. 25. Math. 5. 25. 1 Cor. 10. 22.What folly then is it in vsus, by our ſinnes to make God our aduerſary, who is omnipotent, and not our aduerſarie onelyonly to accuſe vsus, but alſo our judge to condemne vsus? or if we hauehave cauſed a controuerſie betweene vsus by our ſinnes, what madneſſe is it to deferre the ſeeking of our reconciliation with him, by turning from our ſinnes by vnfayned repentance? For if it bee a fearefull thing to fall into the hands of a mightie man, how terrible is it to fall into the hands of the euerliuing God? As the Apoſtle ſpeaketh Heb. 10. 31. If Heb. 10. 31.one man ſinne againſt another the Iudge ſhall iudge it, but if a man ſinne againſt the Lord who will pleade for him? as Ely ſpeaketh 1 Sam. 2. 25.to his ſonnes. 1 Sam. 2. 25.
And theſe are the doctrines to be obſerued out of the The doctrinea arraignment of the children of Iſraell before Gods tribunall; now let vsus in the next place conſider what inſtructions may be gathered out of their particular inditement, and out of the ſpeciall crimes laide to their charge, which are either ſinnes of omiſsion in this verſe, or of commiſsion in the next. Where firſt we are to obſerue, that to neglect a duty commaunded, To neglect a dutie is as well a ſinne as to commit a vice forbidden.is reputed in Gods ſight a grieuous ſinne, as well as to commit a vice forbidden; and that we make God our aduerſarie, when he findeth vsus emptie of goodneſſe as well as when wee are repleniſhed with euill: that though wee neuer actually committed any ſin, yet if we hauehave omitted thoſe dueties which God requireth it will be ſufficient matter for our condemnation. Meroz was curſed, not for fighing againſt gods people, but becauſe they did not aſsiſt them in the battaile againſt the mighty. Iudg. 5. 23. Diues was tormented in hell not for taking away food from Lazarus, but becauſe ſeeing him in want he did not relieue him. Luk. 16. The vnprofitable ſeruant was caſt into vtter darkneſſe, not for miſpending Gods tallent, but becauſe he had not well vſed it to his maiſters aduantage. Mat. 25. 27. 30. The fooliſh Mat. 25. 27. 33Virgins were ſhut out of the marriage chamber, not becauſe their Lamps were full of falſe light, deceit, rapine and cruelty, but becauſe they were emptye of the oyle of faith, charitie and a good conſcience. Mat. 25. 3. And the reprobate are condemned at the day of Iudgement, not for taking the meate from the hungrie, but for not feeding them; not for diſlodging the ſtranger, but for not entertaining him; not for ſtripping the clothed, but for not clothing the naked, not for hurting and iniuring the ſicke and priſoner, but for not viſiting and comforting them. Verſe 41. 42. &c. The reaſon hereof is, becauſe we being the Lords ſeruants, it is not ſufficient Mat. 41. 42.that we doe not ſerue Gods enimies, or that we ſpend our time in idleneſſe, and ſerue no body; but wee muſt doe faithfull ſeruice to him our Lord and Maiſter, for which end he hath created and redeemed vsus, and ſpend our liues not onelyonly in abſtayning from euill, but alſo in doing of good. Moreouer vertue and vice being extreames without meane, hereof it followeth that the abſence of the one, in a ſubject capable of it, argueth the preſence of the other: ſo that if we be deſtitute of vertue, we are repleniſhed with vice: If our houſes be cleane ſwept and empty of Gods graces, they become forthwith fit habitations for vncleane ſpirits: if we be Mat. 12. 44.not indued with knowledge, we are blinded with ignorance: if we be deſtitute of faith, we are full fraught with infidelitie: if we ceaſe to doe good, immediately we beginne to doe euill. And therefore our ſinnes of omiſsion, being alwayes accompanied with ſinnes of commiſsion, are ſufficient matter of inditement, for our iuſt condemnation whenſoeuer the Lord ſhall ſummon vsus to appeare before him.
The vſe hereof is, that wee doe not with ſimple ideots That we muſt not bleſſe our ſelues in our harmleſnes.bleſſe our ſelues, becauſe we are harmeleſſe and doe no man wrong, and becauſe we abſtaine from ſuch groſſe impieties, as we ſee others commit; for the Lord requireth that we not onelyonly refraine from euill, but alſo that we doe good: ſo that it is not ſufficient that we doe not ſcorne Gods worſhip, if we doe not alſo religiouſly ſerue him; nor to abſtaine from biaſpheming Gods name, if we doe not alſo glorifie it; nor to forbeare doing wrong to our neighbour, vnleſſe alſo wee be ready to performe the duties of juſtice, charitie and chriſtianitie towards them.
Secondly, out of the order which the Prophet vſeth in The duties of Iuſtice the true Touchſtone of the duties of Pietie.reprehending the peoples ſinnes, vve may obſerue that hee firſt conuinceth them of their ſinnes againſt their neighbors, and then of their ſinnes commited againſt God: and this methode is vſuall in the Scriptures, which the holy Ghoſt obſerueth: firſt, that he may beate downe the pride and vaine boaſting of hypocrites, who are ready to brag of their knowledge, faith, louelove of God, and other hidden graces, though they be deſtitute of the louelove of their brethren, and barren of good workes. And therefore he bringeth ſuch as theſe, who make a golden ſhew of ſpirituall and inward graces, in reſpect of God, to the true touchſtone of outward obedience, and the externall works of charitie and mercy towards their brethren; to the end that if they will not abide this tryall, it may appeare, that though they make neuer ſo glittering a ſhew of ſpirituall and hidden graces yet they are nothing but droſſe and Copper guilt. And this is the Touchſtone which Chriſt giueth vsus, to diſcerne a Hypocrite from a ſound profeſſor, namely, by their fruits, Mat. 7. 16. By their fruites ye ſhall know them. And the Apoſtle Iames. Chap. 2. 18. Shew me thy faith, by thy works. The Apoſtle Iohn likewiſe. 1. Ioh. 4. 20. If any man ſay I louelove God, and hate his brother, hee is a lyar, &c. And Chap. 2. 4. He that ſaith I know him, and keepeth not his commandements, is a lyar, and the truth is not in him. Verſe 9. So our Prophet knowing how ready the hypocrites of his time, were to brag of their Religion towards God, doth conuince them of the want hereof, by laying open their injuries and cruelties towards their neighbours. Secondly, this is done for the behoofe and benefit of Gods children, who by reaſon of their naturall blindneſſe, and ſelfe louelove, cannot eaſily ſpye out their ſecret and hidden corruptions, but contrariwiſe are ready to flatter themſelues, with an opinion of a great meaſure of their ſpirituall graces: theſe alſo are to examine themſelues by this touch-ſtone, for their louelove of God is not much, if their louelove of their neighbour be but a little: their faith is not ſtrong, if their obedience be but weake: their knowledge is not great, if their practiſe be but ſmall, and their Religion is rooteleſſe, if it bee but fruitleſſe.
Thirdly, whereas he includeth the breach of the firſt table, The true know ledge of God the fountaine of all ſound Obedience.and all manner of impietie againſt God, vnderunder this one particular, that there was no knowledge of God in the land: hence we gather, that as true knowledge of God, is the fountaine of all true obedience: ſo contrariwiſe ignorance is the cauſe of all neglect of Religion, of all impietie and wickedneſſe. And this may further appeare, both by reaſon, and Ignorance the root of all ſin.alſo by manifold examples. By reaſon, for they that know neyther God, nor his will, they are ignoraunt of that which pleaſeth him and diſpleaſeth him, and therefore though they had ſome good intention to ſerue God, yet they muſt needs diſpleaſe him, through ignorance and errour. Againe whoſoeuer ſinneth, he alſo erreth according to that. Prou. 14. 22. Prou. 14. 22.Doe they not erre that imagine euill? and thoſe that erre doe erre eyther through ignorance or wilfull maliciouſneſſe.
Thirdly, for this cauſe ſinners are called foreign, that is, ſuch as are ignorant, and through ignorance are deceiued. And ſinnes are called foreign, that is, Ignorances. Heb. 5. 2. and 9. 7.Heb 5. 2. & 9. 7
So alſo this appeareth by examples. For this was the cauſe of Adams tranſgreſsion; becauſe hee knew not Gods truth, both in his promiſes and threatnings. Gen. 3. Of the ſinne of Gen. 3.the Iſraelites; for the Lord himſelfe rendreth this reaſon, why his people erred, becauſe they had not knowne his wayes. Pſal. 95. 10. This made the Iewes to erre becauſe they knew not Pſal. 95. 10.the Scriptures. Mat. 22. 29. This cauſed them to crucifie the Lord of life. Act. 3. 17. And to become proud iuſticiaries, teſting Act. 3. 17.in their owne righteouſneſſe, becauſe they knew not the righteouſneſſe of God. Rom. 10. 3. This was the cauſe of the Rom. 10. 3.Gentiles Idolatry. Gal. 4. 8. But when yee knew not God, yee Gal. 4. 8.did ſeruice to them which by nature were not Gods. And of Pauls perſecuting Gods Saints. 1 Tim. 1. 13.1 Tim. 1. 13.
And as this Ignorance is the cauſe of all vice and ſinne, Ignorance turneth good inclinations into ſinne.ſo it maketh all our inclinations which are good and vertuous, being guided with the light of knowledge, to degenerate and become euill: for example, Religion joyned with ignorance bringeth forth Idolatry: deuotion joyned with Ignorance, begetteth ſuperſtition: hope blinded with Ignorance, becommeth preſumption: and feare hereby is turned into deſperation, &c.
Secondly, we here obſerue, that as ignorance is the fountaine Ignorance the cauſe of puniſhment.of all ſinne, ſo alſo it is the cauſe of all puniſhment, for vvhen a land is deſtitute of the knowledge of God, then doth the Lord proclaime, that he hath a controuerſie with that people, and that he will after a reall manner plead againſt them, till he hath deſtroyed them with his Iudgements. And indeed many are the euils which in the Scriptures are threatned againſt men for this ſinne of Ignorance: as for example, the Lord threatneth that he will laugh at their deſtruction, & ſtop his cares at their prayers, who hate knowledge. Prou. 1. 28. He puniſheth it with Captiuitie, Eſay. 5. 13. Pro. 1. 28.Therefore my people is gone into captiuitie, becauſe they had no Eſay. 5. 13.knowledge. With deſolation Eſay. 27. 10. The defenſed citie ſhal become deſolate &c. 11. For it is a people of none vnderſtanding; Eſay. 27. 10. 11therefore hee that made them ſhall hauehave no compaſſion of them. It bringeth deſtruction and moueth the Lord to forſake vsus. Hoſ 4. 6. It maketh men ſubject to the curſe and wrath of God; and therefore the Prophet bouldly prayeth Hoſ. 4. 6.that the Lord would poure out his wrath, vponupon them that doe not know him. Iere. 10. 10. Pſal. 79. 6. It maketh them ſtrangers Iere. 10. 10. Pſal. 79. 6. Ephe. 4. 18.from the life of God. Ephe. 4. 18. and alſo from lyfe euerlaſting; for as he that is ignorant of the way, cannot come to the iourneyes end, ſo they who are ignorant of the meanes of comming to eternall lyfe can neuer attaine vntounto it. In a word it maketh men ſubiect to gods vengeance at the day of judgement; for the Apoſtle telleth vsus. That the Lord will come in flaming fire, to render vengeance to thoſe that doe not know him. 2. Theſ. 1. 8.2. Theſ. 1. 8.
The vſe of this doctrine ſerueth firſt, to refute the practiſe of the Papiſts, who vſe all meanes to extinguiſh the light of Popiſh patrones of ignorance reproued.knowledge, and to bring into thoſe lands wherein they hauehave any authoritie, more then Aegyptian darkneſſe, and barbarous ignorance. To which purpoſe they take away the preaching of the Goſpell, the onelyonly ordinarie meanes of begetting faith, yea they cannot indure that the people ſhould injoy the ſun-ſhine of the ſcriptures, but interpoſe betweene it and their vnderſtanding, the dark cloude of an vnknowne tongue; they cannot abide that they ſhould behould this radient Pearle, & moſt precious diamond, which would ſend forth his bright rayes in the darkeſt night of ignorance, but keepe it cloſe hidden and faſt locked from them, vnderunder the locke of an vnknowne language, perſwading the people that they may bee moſt deuout, vvhen they are moſt ignorant, and that being deſtitute of any true faith of their owne, they are notwithſtanding in good caſe if they hauehave onelyonly an implicite faith, vvhereby they beleeue as the Church beleeueth, though they know not what. But let all ſuch know who hauehave wilfully ſuffered themſelues to bee hudwinckt vvith this thick vaile of ignorance, that theſe Romiſh ſhauelings, doe notably abuſe the people to their perdition, ſeeing they take away knowledge, the root and foundation of all grace, vertue and obedience, and bring in ignorance the fountaine of all errour, ſinne and wickedneſſe; and conſequently make whole nations & countries lyable to Gods judgements, becauſe the knowledge of God and his true religion, is baniſhed from amongſt them.
Secondly, it ſerueth for the reproofe, of thoſe ignorant Ignorant ideots reproued.ideots, and ſecure worldlings, who content themſelues to liue ſtill in ignorance, being vtterly deſtitute of the knowledge of God and of his religion, and imagine that they are religious inough, if they hauehave a good meaning, and that they are exempted from gods judgements, and highly in his fauour, if they bee of a ciuill conuerſation and honeſt behauiour; though in the mean-time they remaine wilfully blind, ſhutting their eyes againſt the light, and contemning or at leaſt careleſly neglecting all meanes of knowledge. But let ſuch know that being deſtitute of knowledge, they are alſo deſtitute of all ſauing grace, and that liuing in ignorance, they liue alſo in their ſinnes; and conſequently hauehave God their aduerſarie, vvho will contend vvith them, and vnleſſe they repent adjudge them to deſerued puniſhments.
Laſtly, this ſerueth to ſtop the mouthes of thoſe, eyther Slaunderers of the Goſpell refuted.fooliſh, or malicious ſlaunderers; vvho accuſe the preaching of the Goſpell, as the cauſe, which hath impayred the ſtate of the land, both by making it more to abound with ſinne, & alſo more liable to Gods judgements. It was neuer good vvorld ſay they, ſince this new religion came in, and ſince there vvas ſo much preaching. Neuer ſo much infidelitie, hipocriſie, diſsimulation, fraude, oppreſsion, and cruelty. Neuer ſuch want and ſcarcitie, plague and ſickneſſe, and all ſorts of miſeries. But let ſuch know that not the preaching of the goſpell, is the cauſe of all this, but the neglect and contempt of the Goſpell preached; and becauſe vvhileſt the light of Gods word ſhineth, yet men louelove darkneſſe more then light, and therefore are iuſtly giuen ouer of God to a reprobate ſence. It is not our too much knowledge, which is the cauſe of our ſinnes and puniſhments, but our great ignorance, notwithſtanding the Lord hath a long time graunted plentifull meanes of knowledge: and as well may we ſay, that the light of the Sunne cauſeth men to ſtumble, and goe out of the way: that the faithfull ſurgeon and good ſalue doe make the ſore: that the Iudge maketh the theefe: or that the Law doth make tranſgreſſours: as that the word of God, or the knowledge thereof, ſhould be the cauſe, eyther of our ſinnes, or of our puniſhments.
And ſo much for the doctrines which are to be obſerued Application.out of this firſt verſe. Now in the laſt place, let vsus apply that which hath been ſaid, to our owne times, for our owne vſe & benefit. And to this purpoſe let vsus examine, what ſimilitude there is betweene the land of Iſraell, as it was in the time of Hoſea, and our owne Country in theſe dayes; and whether we are not guilty of the ſame ſins, whereof they are here conuicted: to the end that if we proue cleare and innocent, we may hauehave the comfort hereof in our owne conſciences; or if vve be found alike faulty, that wee may humble our ſelues by vnfained repentance. Otherwiſe let vsus aſſure our ſelues, that if there be between vsus ſimilitude of manners, there ſhall alſo be ſimilitude of puniſhment, if we be guilty of the ſame ſins, the Lord will take the ſame courſe with vsus; that is, he will ſummon and arraigne vsus before his Iudgement ſeate, where being conuicted, vve ſhall be condemned to ſuffer the like, or greater puniſhments.
The firſt ſinne whereof he accuſeth them is, that there Truth greatly faileth amongſt men.was no truth in the land: in which reſpect, if vvee examine the ſtate of men in theſe dayes, wee ſhall finde that there is but too great ſimilitude betweene vsus and them For may we not in our times, and in our land, take vp the complaint of the Prophet, that there is no truth? may we not juſtly ſay of theſe times, as the Prophet Eſay of his, namely, that truth is fallen in the ſtreete, and that it ſo faileth, that he who refraineth from euill maketh himſelfe a pray? Eſa. 59. 14. 15. For that we Eſay. 59. 14. 15may come to particulars: where are thoſe ſimple hearted Nathaniels, in whom ther is no guile? how ſmal is the number Simplicitie of heart eſteemed folly. Pſal. 15. 2.of thoſe faithfull men, who ſpeake the truth from their harts? where almoſt ſhall a man finde, that integritie, ſimplicitie, and vprightneſſe of heart, which is in ſo many places of the Scriptures commended vntounto vsus, both by precept and by example? Nay, rather is not this ſimplicitie ſo much hated, that euen the name it ſelfe is had in reproch? for a ſimple man and a foole are commonly vſed in the ſame ſignification: and contrariwſe he is reputed moſt wiſe, who is moſt deceitfull, double hearted, and voide of truth. Is not eueryevery where the ſerpentine ſubtilty in great requeſt, & in the meane while the ſimplicitie of the Doue, not onelyonly contemned, but alſo derided, as if it were ſottiſh folly? is it not a chiefe point of pollicy in our dayes to pretend one thing, and intend another? to diſſemble hatred with lying lips, and Iudas-like to betray vnderunder coulour of kiſsing and imbracing? by all which it clearly appeareth, that there is no truth, that is, no ſimplicitie nor ſinceritie in the hearts of men.
But as truth is baniſhed from the hart and reines, ſo alſo Truth of ſpeech much decayed.from the tongue and ſpeach; for as men are double hearted, ſo alſo they are double tongued; and well may wee in our times complaine with Dauid. Pſal. 12. 1. 2. The faithfull are Pſal. 12. 1. 2failed from among the children of men. They ſpeake deceitfully eueryevery one with his neighbour, flattering with their lips and ſpeake with a double heart. The wiſe man perſwadeth vsus, that we be ready to buy the truth, and not to ſell it at any rate. Prou. 23. 23 Prou. 23. 23.But now truth is ſo baſely eſteemed, that it is not thought worth the purchaſing: and contrariwiſe all ſorts of men are willing to ſel it at the loweſt priſes, as though it were nothing worth. Some part with it for nothing, ſpeaking vntruely vppon no cauſe, but meerely their owne vanitie: ſome ſell it for the leaſt penny of profit, or the lighteſt dram of vaine pleaſure. HaueHave they committed any fault? preſently truth is ſould, to buy a couer of a falſe excuſe, wherewith they may hide it from thoſe, whom they are more loath to diſpleaſe then God himſelfe. Doe they hunt after the fauour of great parſonages? then truth muſt needes be ſould through baſe flattery to purchaſe it. Would they ſpightfully reuenge them ſelues vponupon their neighbour, and yet he ſhall neuer know who hurt him? they part with truth through backbiting and ſlandering, for which if at any time they are called in queſtion, they make vntruth their beſt ſalue to cure that wound which they hauehave made with their lying tongues. In a word the leaſt cauſe is thought ſufficient, to make men part with truth through falſe ſpeaking, and though it ought …o bee vntounto vsus moſt precious, yet almoſt eueryevery one is willing to forgoe it at any rate.
Laſtly, as there is no place left for truth in mens hearts No truth to be found in mens actions.and tongues, ſo neither can it eaſily bee found in their actions and behauiour, for as this age is double hearted and double tongued, ſo alſo it is full of double dealing; and as the Prophet ſpeaketh, Iuſtice ſtandeth a farre off. Eſay. 59. 14. For in this faithleſſe age, there is no reſpect of keeping promiſe, Eſay. 59. 14.though it hath beene backed with many proteſtations, when as it may bee broken with ſome ſmall aduantage; neither is there any cable ſo ſtrong which can bind men to obſerue couenants concluded, when their fidelitie is attended with the leaſt loſſe or inconuenience. In ancient times when men eſteemed their credit more then wealth, their word was ſufficient in any contract; but when truth beganne to faile the law prouided for better ſecuritie, that couenants ſhould bee expreſſed and recorded in writing, and iniuſtice yet preuailing, ſeales vntounto theſe writings were annexed: But in this truthles age all this is little worth vnleſſe men be bound in a double forfeyture of wealth, from forfeyting of their honeſty and credit, yea ſo boundleſſe is mens falſhood in theſe times, that bonds are not ſufficient to bind men to iuſt and honeſt dealing, vnleſſe they be alſo chained in ſtatutes and recogniſances.
The like want of truth may be obſerued in all ſtates, and in all dealings betweene man and man, wherein truth is not Want of truth obſerued amongſt all ſorts of men.bought as being precious, according to the wiſemans counſayle, but ſould at vile priſes: It is ſould by ſtates men for treacherous pollicies; of Magiſtrates for rewards, friendſhip, or reſpect of perſons; of Lawyers, for fees; it is commonly ſould of ſhop-keepers, that by the ſale of truth, they may make their wares more ſaleable; of Artificers, who ſupply all defects, eyther of their labour or bad ſtuffe, by vntruth and falſhood. And as this is the ſtate of Court and Citie, ſo alſo of the Country, where a man ſhall finde that the ſimpleſt hauehave wit enough to betray the truth; and the poorer that the people bee, the more ready are they to ſell truth at the baſeſt rate. And I would to God, this want of truth, were wanting in the Chruch, and that in the baniſhment of truth out of the common wealth, yet the Church might be a ſanctuary and place of refuge, where it might retire it ſelfe, and beſafe guarded from violence; but alas in theſe dayes, it is farre otherwiſe, for many in ſtead of Gods truth, preach their owne fantaſies & froathy conceits of wit, raking in the puddle of Popiſts poſtils, that they may ſtuffe their Sermons with ſuch dotages of wit, as better beſeeme the Stage then the Pulpit: leauing in the meane time the pure fountaine of Gods word, as though theſe waters of life were not worth the drawing, and loathing to bring any ſound expoſition of their Text, becauſe they imagine ſuch vulgar ſimplicitie to be a great diſparagement to the acutenes of their wit, and therfore they chooſe rather to wreſt and wring the ſcriptures vntounto ſuch ſenſes, as ſhall ſerue to be fit foundations, whereupon they may ground their idle quirkes, and wittie fooleries, then to deliuer any ſound interpretation, whereout they may gather any wholeſome doctrine, and profitable inſtructions: vvherin they vtterly forget the preſence in vvhichwhich they ſtand, the end wherfore they are ſent, the maieſtie and authority of the ambaſſage, and the grauitie required in ſuch ambaſſadours; and plainely ſhew, that they ayme not at the ſauing of ſoules, or the building of men vp in Chriſt, but that they gape after the wind of vulgar prayſe; that they enuy poets their fantaſticall wits, and therefore contend with them for the Lawrell, vvho ſhall moſt abound in giddy conceits; that they labour to rob Players of their popular applauſe, and to get to themſelues their thronged audience, when as their hearers may receiue as much delight, and as plentifully furniſh their treaſurie of wit▪ by comming to their exerciſes, as by frequenting the theaters. Others there are who with Ahabs Prophets betray the truth through baſe flatterie; diſſembling the truth becauſe it procureth hatred, and teach lies becauſe they thinke this the beſt ladder whereby they may climbe vntounto preferment: and ſuch are thoſe who preach proſp eritie, where the Lord threatneth ruine; who proclaime peace where the Lord denounceth warre; who ſo they pleaſe, care not how little they profit; who ſow the pillowes of gods mercies and put them vnderunder the elbowes of obſtinate and impenitent ſinners, that ſo they may with more ſecuritie, and leſſe checke of conſcience, continue in their wickedneſſe.
And thus you ſee how much truth faileth in our dayes, both in the Church and common wealth; which may bee Benignitie and mercy barniſhedvntounto vsus a juſt cauſe of feare, that the Lord hath a controuerſie with the inhabitants of this land: the like alſo may be ſaid of mercy, whether we vnderſtand therby, benignity and compasſion, or beneficence, conſiſting in the actions of charitie and chriſtianitie. In reſpect of the firſt, wee may vvell acknowledge, that this is the iron age of the world, wherein the moſt part of men are cruell, hard harted deſtitute of all pittie and compasſion, and quite ſenſeleſſe in the feeling of their neighbours miſeries, for who almoſt is touched with ſuch a fellow-feeling of other mens calamities, as becōmeth thoſe who profeſſe themſelues members of the ſame bodie? who is ready to mourne with thoſe that mourne, or to bee a co-partner in another mans griefe, if hee bee not alſo partaker in his miſerie? who being well clothed feeleth colde, when hee ſeeth anothers nakedneſſe? who abounding in wealth, compasſionateth anothers want? who injoying libertie, is touched with the ſenſe of that wretchedneſſe which others feele that are impriſoned? who liuing in health, groneth at anothers ſickneſſe, or who liuing in ſecuritie, is touched with feare when hee ſeeth his neighbours daungers? and yet we boaſt our ſelues to bee members of Chriſt Ieſus, and fellow members one with another, though we bee deſtitute of all compaſsion and fellow feeling.
The like want alſo we hauehave of Chriſtian beneficence, The great want of Chriſtian beneficence.and of the works of mercy: for the coldneſſe of Charitie in the hart doth cauſe it alſo to freeſe in the tongue & hand, for who almoſt in our time, is ready to inſtruct the ignorant, to exhort the ſluggiſh, to admoniſh thoſe who fall through weakneſſe, to reprehend thoſe who ſin through negligence or obſtinacy, to counſaile the ſimple or to comfort the diſtreſſed? And contrariwiſe how many are there amongſt vsus, who are content to be Sathans ready inſtruments to diſcourage others in any good courſe, both by their word and example alſo? How many are ready to ſeduce the ignorant, to diſcourage the forward by reproaching their profeſsion, to corrupt the weake, by their vnſauorie prophane and filthy communication, to applaud men in wicked courſes, and by inſulting ouer thoſe who are in miſery, to adde affliction vntounto affliction.
And as this beneficence is wanting in communication, ſo The works of mercy neglected.alſo in charitable actions, and in works of mercy: for is not I pray you good hoſpitalitie almoſt q…e decaied, and almesdeeds vtterly neglected? are not thoſe goods which God hath beſtowed vponupon the Land in great abundance, wholy ſpent, in gorgious attire, in maintaining of Horſes, Coaches, Hounds, Haukes and Whores, in dicing, carding, masking, and reuelling: or if not thus prodigally ſpent, yet (which is as bad) hoorded vp in Miſers Cheſts, and worſhipped as Idols? Are not men in theſe times, more ready to ſtrip the clothed, then to cloth the naked? to ſpoyle the needy of their prouiſion, then to feed the poore? to diſlodge the harboured, then to lodge the harbourleſſe? to caſt into priſon, then to relieue the impriſoned? witneſſe our ſtreets, wherein vve ſee daily many pampered Horſes, and neere-ſtarued people: witneſſe the ſtately houſes in the Country, abandoned by their maiſters, becauſe they hauehave no other means to abandon their poore neighbours; as though theſe Babels were built for the honour of their maieſtie, and not for hoſpitalitie, for ſhew and not for vſe: witneſſe the priſons repleniſhed with priſoners, eyther for ſmall or deſperate debts, laid in by cruell creditors, rather for mercileſſe reuenge, then any hope of ſatisfaction: witneſſe the complaints of the needy, and cryes of the diſtreſſed, which daily aſcend vp into heauen, and moue the Lord to take the cauſe of the poore into his owne hand, and to proclaime a controuerſie with the inhabitants of this land, becauſe there is no mercy to be found amongſt them.
Neither are we wanting to our neighbours alone, in the The want of pietie & ſound Religion.dueties of Iuſtice and Charitie; but alſo vntounto God, in the duties of pietie, and of his worſhip and ſeruice: for if vvee make a generall ſearch through our whole people, we ſhall finde that there is little knowledge of God in the land, in reſpect of the plentifull meanes hereof, which the Lord hath graunted vntounto vsus, aboue al the nations which are round about vsus. For how many are there amongſt vsus, who deſpiſe and contemne knowledge, and the meanes of comming by it, continuing in the blindneſſe of ignorance, becauſe they wilfully ſhut their eyes in the cleare light of the Goſpell? how many ſecurely neglect it, being wholy taken vp with the world, ſo as they hauehave not any leaſure to ſeeke after this precious pearle throughout the whole weeke? how many are there, who in their outward behauiour make ſhew, that they reſpect knowledge, and ſeeke after it, that labour in this purſuite ſo coldly and remiſſely, that they make it manifeſt they ſeeke for that which they doe not care to finde? for how many of thoſe who make ſome profeſsion of Religion, who come to the Church, and heare the word of God both read and preached, who neuertheleſſe remaine children in knowledge, ignorant of the Hiſtorie of the Scriptures, and of the principles of Chriſtian Religion, of our ſtate by nature, of the worke of our Redemption wrought by Chriſt, of the manner and meanes of our Iuſtification and ſaluation? how many are there who are not able to giuegive any account of their faith and hope, in any reaſonable ſort after ſo many yeares of inſtruction? yea, how many are there, who (if wee ſet aſide the outward Ceremonies, which are ſubiect to the ſences) can put no difference between the religion of Chriſt and Antichriſt? and howſoeuer in words they profeſſe themſelues ſuch forward Proteſtants, that they could be content to burne for their Religion, yet in truth are not able to put a difference betweene the doctrine of our Church, and refined Popery? and as many amongſt vsus ſpit at the Diuels name, and defie him in word, and yet in their liues and conuerſation remaine his vaſſals, being at his beck to do him ſeruice; ſo many ſhew an outward deteſtation of the Pope and poperie, but yet their hatred extendeth no further, then the name; for eyther they exclayming againſt the Beaſt, retaine his marke, being not yet purged from the dregs of Poperie, and Superſtition, or elſe remaine ignoraunt of Gods true Religion, and ſo lye open as an eaſie pray to all Seducers.
And thus you ſee how ſmall the number of thoſe is, who hauehave the knowledge of God, in compariſon of thoſe innumerable numbers of ignorant perſons, which liue amongſt vsus. Now further, if we make a diligent ſearch among thoſe who hauehave ſome knowledge, and conſider how many of this number hauehave onelyonly an hiſtorical and ſpeculatiue knowledge ſwimming in the braine, whereby they are able to diſcourſe of Religion: and in the meane time make no vſe of it, for the ſanctification of their hearts and affections, or for the reformation of their liues and conuerſation: all which may truely be ſaid to be without the true knowledge of God & his religion: for vvee are truely ſaid to know ſo much onelyonly in Chriſtianitie, as vvee make a fruitfull and profitable vſe of, for the purifying of our inward affections, and for the bettring of our outward actions. And if hauing ſet all theſe aſide, vvee then take a view of thoſe that remaine, who know God and his Trueth, and liue according to their knowledge in holineſſe and newneſſe of Life: wee ſhall finde the number ſo ſmall, that the Lord may iuſtly alſo in this reſpect contend vvith vsus, becauſe there is no knowledge of God in the land.
And thus you ſee that if the Lord ſhould ſummon vsus to appeare before him, & ſhould arraigne vsus before the tribunall ſeate of judgement, to anſwere for our ſelues, in reſpect of theſe ſinnes here laid to the Iſraelits charge, wee alſo muſt needs plead guilty, and put our ſelues wholy vponupon the plea of mercy. All which our ſins are much aggrauated hereby, Our ſinnes are much aggrauated by gods mercies.in that they are commited by the inhabitants of this land, vponupon which the Lord hath beſtowed many more and farre greater benefits both temporall and ſpirituall, then euer he beſtowed vponupon the people of Iſraell.
Secondly, in that he hath by his omnipotent power and watchfull prouidence preſerued vsus, in this land from the open violence and ſecret treaſons of our malicious enimies, eſpecially from that more then barbarous conſpiracie, wherby the enimies of gods truth had plotted by one blaſt of gun-powder, to blow vp the whole ſtate, ruine the Church, and ouerturne the whole common-wealth, which deliuerance, is cauſe ſufficient in it ſelfe alone, to moue vsus daily with inceſſant prayſes to magnifie gods merciemercy, and to ſhew our thankfulneſſe by performing vntounto him all holy duties.
Thirdly, in that wee hauing bound our ſelues by couenant to our God; that we would imbrace truth, & mercy, and increaſe in his ſauing knowledge, yet neuertheleſſe hauehave broken our couenant, by vtter neglect of theſe holy duties.
Fourthly, in that the Lord hauing giuen vntounto vsus, ſingular meanes, of attaining vntounto theſe rich ornamentes of the ſoule, namely his word printed, read, and preached amongſt vsus, and the vſe of his Sacraments, yet we hauehave made no fruitfull vſe of them, but ſtill remaine in our ſpirituall nakedneſſe.
Laſtly, in that theſe are not the ſinnes of ſome few perſons, but generally of the inhabitants of the land, which doe not hide themſelues in ſome ſecret corners, but walke boldly in the open ſtreetes, being priuiledged from both ſhame and puniſhment, in reſpect of the multitude of offenders.
Seeing therefore we are guilty of the Iſraelits ſinnes, yea and hauehave aggrauated them by many circumſtances, what can we ſay for our ſelues why we ſhould not bee ſubject to their puniſhments? Seing there is no truth, nor merciemercy, nor knowledge of God in the land, what can wee expect but that the Lord will contend with vsus, and that not in verball controuerſies by the mouth of his miniſters, for though wee hauehave often heard them yet wee hauehave little regarded them, but hauehave contemned their perſons and diſpiſed their threatnings; neyther can we hope that he will any longer vſe his his fatherly corrections and gentle chaſticements, for theſe hee hath often vſed in vaine, as for example he hath diuers times ſummoned vsus by famine, ſickneſſe, plague and peſtilence, daunger of enimies, yea and of late laid the head of our whole ſtate, as it were vponupon the block, and lifted vp The gun-powder treaſon.the fearefull axe of his feirce iudgement, being ready to giuegive the mortall ſtroke; and yet are we hereby nothing reclaimed from our ſins, nothing moued to the performance of any holy duties. And therefore ſeeing neyther words nor chaſticements are auaileable for our amendment, and ſeeing after that the Lord hath repriued vsus as it were from the blocke yet we remaine vnreformed; what can wee further expect but that he ſhould in his feirce wrath ſweep vsus away, in an vniuerſall deluge of his judgements, vnles we ſeeke reconciliation, and appeaſe gods anger, by ſpeedy humiliation, and vnfayned repentance.