Lectures Upon Hosea 1-4, Lectures 4 · Part 6
ANd ſo much concerning the ſecond bill of inditement, and the ſentence thereto annexed. Now followeth the third bill and ſentence, which from the 6. verſe to the 11. verſe are intermixed one with the other: wherein hee inditeth, accuſeth, and condemneth the whole body of the Church and common wealth, both prieſts and people; and this he doth firſt joyntly, and after more particularly he ſetteth downe both the ſinnes and puniſhments of the Prieſts and people. But I will ſpeake of them as they lie in order. Verſe. 6. My people are deſtroyed for want of knowledge. Verſe. 6 Becauſe thou haſt refuſed knowledge, I will alſo refuſe thee, that thou ſhalt bee no Prieſt to mee: and ſeeing thou haſt forgotten the Law of thy God, I will alſo forget thy children. In which Expoſition.words he doth more particularly exaggerate that ſinne of omiſsion, whereof he accuſeth them verſe 1. namely that there was no knowledge of God in the land; by ſhewing that not onelyonly the people, but alſo the prieſts, who ſhould inſtruct them, were vtterly deſtitute of this knowledge: and withall ſpecifieth Gods reall controuerſie, and particular puniſhments which he was purpoſed to inflict vponupon them. In handling whereof, we will firſt conſider of their ſinne, and then of their puniſhment. Their ſinne and puniſhment are joyntly expreſſed in theſe words: My people are deſtroyed for want of knowledge. Their ſinne was want of knowledge or ignorance of God and his true Religion: the which ſinne did lye heauie both vponupon the Prieſts and people: vponupon the Prieſts, not onelyonly in that they were culpable of the ſame ignorance, of which he ſpeaketh afterwards, but alſo as they were cauſes of the peoples ignorance, and conſequently acceſſary to their deſtruction. For whereas they were bound by Gods law and ordinance, to inſtruct the people in the knowlegde of God and his true religion, for which they had great honour and large maintenance allowed them; they ſeazing vponupon the reward and wages, vtterly neglected the duty, either through their owne ignorance, becauſe they could not, or through their idleneſſe or maliciouſneſſe, whereby they would not informe them in the knowledge of Gods truth, but ſuffered them to run headlong to their deſtruction.
So likewiſe this ſinne of Ignorance did lye heauy vponupon the people, for howſoeuer the Prieſts vtterly neglected their duety in teaching and inſtructing them, yet the people were not hereby excuſed: Firſt, becauſe they willingly ſuffered themſelues to bee hud-winckt by their Prieſts, and were contented to be nuzled in ignorance by theſe blinde guides, chuſing rather to goe on ſecurely in their ſinnes without admonition or reproofe, then to be troubled by any meanes in their euil courſes. Secondly, becauſe though the Prieſts neglected their duetie, yet they had Gods Prophets ſent vntounto them, to informe them in the knowledge of gods truth, whom they deſpiſed and refuſed to heare as hath beene ſhewed. Thirdly, in that they had the word and Law of God written, deliuered vntounto them, out of which through painfull reading and meditation they might hauehave attained vntounto ſome knowledge. So that their caſe was vnlike the caſe of the Gentiles, who had onelyonly the light of nature, and ſo remained in ignorance becauſe they wanted the meanes of ſauing knowledge: whereas they had the law and oracles of God committed vntounto them, the which were faithfully expounded vntounto them by Gods Prophets, but they neglected the reading of the Law, and contemned the admonitions and inſtructions of the Prophets, and ſo were ignorant becauſe they would be ignorant, and loued the darkneſſe of errour better then the light of Gods truth. And this is Emphatically implyed, whereas the Lord doth ſay (not the people but) my people: that is, this my people, with whom I hauehave made my Couenant, and vntounto whom I hauehave giuen my Law, and ſent my Prophets to inſtruct them in my truth, euen they are deſtroyed for want of knowledge.
The puniſhment inflicted both vponupon Prieſts and people is deſtruction: whereby we are to vnderſtand not onelyonly that temporarie deſtruction of their body, ſtate, and country by their enimies, but alſo their ſpirituall and euerlaſting deſtruction both of body and ſoule, for as it is eternall life to Iohn. 17. 3.know God, his ſonne, and true Religion, ſo it bringeth eternall death to be ignorant of them.
And thus their ſinne and puniſhment hath beene joyntly ſhewed: now more particularly he expreſſeth both the ſinne and puniſhment of the Prieſts. The ſins of the Prieſts are foure; vntounto eueryevery one of which he annexeth a proportionable puniſhment: the two firſt are expreſſed in this Verſe. Becauſe thou haſt refuſed knowledge I will alſo refuſe thee, &c. In which words he turneth his ſpeach, and maketh an Apoſtrophe to the Prieſts, accuſing them of a two-fold ſinne, and denouncing againſt them a two-fold puniſhment. Their firſt ſinne was that they had refuſed or contemned knowledge, the which as it was a great ſinne in the people, ſo moſt grieuous in the Prieſts; ſeeing in regard of their publike Ignorance a great ſinne in the Prieſts.calling and function they were bound by the Law of God, not onelyonly to hauehave an extraordinary meaſure of knowledge themſelues, but alſo to inſtruct others. So Deut. 33. 8. Deut. 33. 8. 10.And of Leuie he ſaid, let thy Thummim, and thy Ʋrim be with thy holy one, &c. And Verſe. 10. They ſhalt teach Iaacob thy Iudgements and Iſraell thy Law, &c. So Mal. 2. 7. For the Mal. 2. 7.Prieſts lips ſhould preſerue knowledge, and they ſhould ſeeke the Law at his mouth, for hee is the Meſſenger of the Lord of Hoaſts.
The knowledge therefore which was required in the Prieſts, and which in this place they refuſed, was ſuch a knowledge, as was proper to their calling and function; that is, not onelyonly a ſpeculatiue knowledge in the braine, but a practicall knowledge, whereby they communicated that they knew to the people, not alone in the vnderſtanding, but in the lips, that is, in ſpeach, publiſhing and preaching Gods truth, that the people may ſeeke it from their mouth: not an idle knowledge, whereby they know to know, and make no vſe of it; but an operatiue knowledge whereby they teach & informe Gods people in his true religion.
The ſin therefore which is here condemned in the prieſts is, that they vſurped the office of the Prieſthood, and chalenged the honour, and ſeazed vponupon the profits due vntounto it, but neglected their duety; for thinking it ſufficient, to weare the habite, and offer the Sacrifices, and adminiſter the other Ceremonies, they refuſed the chiefe duety which God required of them; that is, to teach the people, for they vtterly neglected and diſpiſed the knowledge of God and his trueth themſelues, or at leaſt ſuch a knowledge as their calling required; for though they had ſome knowledge in the braine, yet they had none in the lips; though they had ſome in ſpeculation, yet through idleneſſe, or careleſneſſe, or couetouſneſſe, or ambition, they made no vſe of it, for the inſtruction of the people, for they were deſtroyed for want of knowledge.
And this was their ſinne. The puniſhment which the Lord doth proportionate vntounto it is, that becauſe they had refuſed knowledge, he would refuſe them, that they ſhould be no Prieſts vntounto him: where we are to obſerue, that hee ſpeaketh vntounto them as vntounto one man in the ſingular number for the greater Emphaſis; ſhewing that ſeeing they had joyned together as one man in their ſinne, ſo they ſhould bee joyned as one in the puniſhment, and not one of them eſcape.
The puniſhment it ſelfe is, that God would refuſe them, and not ſuffer them to be his Prieſts. They could be content to beare the title, and hauehave the honour, and receiue the benefit of Gods Prieſts, and ſerue God with a meſſe of ceremonies and ſacrifices, becauſe theſe things required ſmall labour, and brought great profit, ſo they might neglect the maine duety of all, namely, the informing themſelues in the knowledge of God and his truth, and the teaching and inſtructing of the people But the Lord telleth them, that by no meanes hee would ſuffer theſe to be ſeuered; and therefore ſeeing they had refuſed the maine and eſſentiall duety of the Prieſthood, he would refuſe them for being any longer his Prieſts; if they would not take the paines, hee would reſtraine them of the gaines; if they would not beare the burthen, hee would pull from them the honour and reward. So that no knowledge, no Prieſts to him.
Where we are further to obſerue a ſingular Emphaſis in the words, for firſt the Verbe here vſed, which is tranſlated, I will refuſe thee, is in an vnvſuall forme, hauing foreign extrordinarily added before the affixe: by which increaſe of the word, the Lord would intend the ſignification: namely, that hee would not after an vſuall manner refuſe them, but with great contempt and reproach. Secondly, whereas he ſaith, I will refuſe thee, and thou ſhalt be no Prieſt to mee; he implyeth, that howſoeuer they were allowed as Prieſts by men, namely, by the Prince, ſtate & people, yet wanting knowledge he would diſavow them; howſoeuer they ſuffered them to performe outward ſeruice in the Church, in the Ceremonies and Sacrifices, yet they ſhould not execute the office of the Prieſthood vntounto him; neyther would he reſpect any thing they did, ſeeing they were ignorant and neglected the maine duety of teaching the people. Though therfore they were the princes Prieſts, yet they ſhould be none of his; though they ſerued the peoples turne, and were fit Prieſts for their deuotions, yet he would make no account of their ſeruice, which was joyned with ignorance, and conſequently not performed in ſpirit and truth.
The ſecond ſinne is, that they had forgotten the Law of their God; theſe words ſome vnderſtand as ſpoken of the people; but howſoeuer theſe by conſequence may be judged culpable of this ſinne (for if the Prieſts who ſhould hauehave continually put the people in minde of Gods Law and Couenant made with them, had themſelues forgotten it, then much more the ignorant people) yet as I take it, firſt and principally this ſinne is condemned in the Prieſts, becauſe both the wordes going before, and the wordes following are to be vnderſtood of them. The ſinne is forgetfulneſſe of Gods Law, which is a fruite of their former ſinne, namely, their neglect and contempt of it, for etiam ſenes quae curant meminerunt, thoſe things are retained in minde euen of thoſe who hauehave ſliperie memories, which they regard and care for. Whereas therefore he ſaith, that they did not ſo much as remember Gods Law, hereby hee intimateth that their neglect and contempt of it was moſt notorious.
Now whereas he ſaith further, not ſimply that they had forgotten the law of God, but of thy God; this alſo hath his emphaſis and aggrauats their ſinne, in that eueryevery people is principally to remember the lawes of their owne ſoueraigne, but God was their King, and they had bound themſelues by couenant that they would heare, remember & obey his law, the which couenant they ſhamefully broke, for ſo farre were they from obeying Gods law that they would not ſo much as take any notice of it, or vouchſafe it a place in their memorie.
The puniſhment threatned is proportionable to the ſinne, namely that God likewiſe would forget their children; the which is ſpoken after the manner of men, that he might the better fit himſelfe to their capacitie: for if wee ſpeake properly, God cannot be ſaid to forget or remember, ſeeing all things paſt, preſent, and to come, are preſent before him in one perfect view: but hereby hee would ſignifie vntounto them, that as they had ſo neglected his law, that they did not ſo much as remember it, ſo he would vtterly neglect them, and withdraw from them all ſignes of his louelove and care, as if he had vtterly forgotten them and his couenant made with them. Now whereas he ſaith that hee would forget their children: the meaning is that he would deſtroy the Prieſthood: for ordinarily the children ſucceeded the parents in the Prieſts office; but now he telleth them that he would not onelyonly ſtrip them of this honour, but their poſteritie alſo, and ſo make the prieſthood to ceaſe: for whereas he threatneth the children, he much more includeth the parents; for if the heate of Gods wrath extended to the children, for their fathers ſinnes; much more ſhould it be inflamed againſt the fathers themſelues.
Laſtly, whereas hee ſpeaking of the Prieſts ſinne, ſaith that they had forgotten his Law; and of his owne puniſhment, that hee would forget their children: hereby is implyed Gods mercifull juſtice and mans impietie, in that God doth not forget them, before they hauehave forgotten him; and therefore if God at any time neglect and forget his people, it is manifeſt that it is becauſe they hauehave neglected and forgotten him firſt.
And thus hauehave I ſhewed the meaning of the words: the doctrines which ariſe out of them are diuers. The firſt thing That ignorāce is a great ſinne in the people.to be obſerued is, that if a people liue in ignorance of God and his religion, for want of teaching and inſtruction, the Lord condemneth it as a great ſinne, both in the miniſters and people In the miniſters, in that they neglect their dutie, and eyther through their inſufficiencie or idleneſſe, ſuffer them to goe on in the wayes of darkneſſe to their perdition, whereby they become acceſſarie, yea principall cauſes of their deſtruction, of which I ſhall ſpeake afterwards. And in the people, in that they are content to liue in their ignorance, and voluntarily ſubmit themſelues to be led by ſuch blinde guids, as cannot informe them in the wayes of the Lord. For they ſhould hauehave care of their owne ſoules, though others neglect it: they ſhould count this one thing neceſſarie, to be inſtructed in the knowledge of gods truth, and preferre it before their worldly affaires; they ſhould wanting this precious pearle of gods word, rather ſell all they hauehave to purchaſe it, then content themſelues to be without it; they ſhould themſelues read, ſtudie, and meditate in the ſcriptures, which are ſufficient to make them wiſe to ſaluation, eſpecially when the ordinarie meanes faile.
But this ſin is much more haynous in the people, if they continue in ignorance when as the Lord giueth them liberally the meanes of knowledge; if they wilfully ſhut their eyes when the light of Gods word clearly ſhineth vntounto them; if they continue blinde becauſe they will not ſee; if they refuſe to heare the word preached, or neglect and deſpiſe it when they heare it, as not worth the knowing or remembring; if they chuſe rather to be vnderunder blind guides, becauſe they would not be troubled with hearing and learning, or with admonitions and reprehenſions (whereas they rather deſire to liue quietly and ſecurely in their ſinnes) then vnderunder faithfull and painefull Miniſters, who would diſturbe their eaſe and awake their conſciences out of the ſleepe of ſinne, for ſuch liuing in ignorance are without excuſe, and for want of knowledge ſhall moſt certainely be deſtroyed.
The ſecond thing to be obſerued is, that where the people The people ſhall be deſtroyed which want knowledge.are deſtitute of knowledge for want of inſtruction, there the people & miniſters ſhalbe deſtroyed. The people firſt, becauſe they content themſelues with ſuch blind guids and willingly remaine in their ignorance: ſecondly, becauſe wanting knowledge they depriue themſelues of all meanes wherby they may be ſaued, for thoſe whom God hath elected to ſaluation as to the end, he hath alſo ordained that they ſhould vſe the meanes, whereby they may attaine to ſaluation; that is, that they ſhould be effectually called, juſtified, and ſanctified; but none can attaine to any of theſe meanes without the knowledge of God and his religion: for whomſoeuer God effectually calleth, thoſe with his word and holy ſpirit hee illuminateth with the knowledge of his will, their owne miſerie, the worke of redemption wrought by Chriſt, and with other principles and fundamentall poynts of Religion; without then this knowledge there is no effectuall calling. So likewiſe no juſtification, for whoſoeuer are juſtifyed they are alſo endued with a liuely faith, whereby they apply vntounto themſelues the merits and ſuffrings of Chriſt; but without knowledge there is no faith, for wee cannot beleeue and be certainely perſwaded of that whereof wee are ignorant, and conſequently no juſtifycation. In a word without knowledge there is no ſanctifycation; for knowledge is the foundation of all vertue and obedience, without which wee can neyther chuſe the good nor refuſe the euill. Now without theſe meanes there is no ſaluation, neyther is there any ſaued, but thoſe who are effectually called, juſtified and ſanctified; and therefore it neceſſarily followeth, that they who want knowledge, are deſtroyed. This might be proued more particularly, whether we reſpect the temporary deſtruction of the body and ſtate, or the eternall deſtruction of the ſoule, but that I hauehave already handled this point before, intreating of the firſt verſe of this Chapter.
But if this want of knowledge in the people, proceed from the inſufficiencie or idleneſſe of their miniſters, then doth it bring deſtruction to them alſo, as being the cauſes of their ruine. This the Lord threatneth. Ezech. 3. 18. and 33. 8. Ezech. 3. 18. & 33. 8.When I ſhall ſay to the wicked, O wicked man thou ſhalt dye the the death, if thou doſt not ſpeake and admoniſh the wicked man of his way, that wicked man ſhall dye for his iniquitie, but his bloud will I require at thy hand. To which Paul ſeemeth to allude Act. 20. 26. Where approuing his paines in his miniſtery, Act. 20. 26.he ſaith, he was pure from the bloud of all men: From which place Gregorie thus concludeth: tot occidimus, quot ad mortem ire tepidi & tacentes videmus. Wee murther (ſaith hee) ſo many as we ſee going the way to deſtruction, and careleſly hold our peace.
The vſe of this doctrine ſerueth to teach vsus in what a miſerable eſtate ſuch a people are, who content themſelues to liue in ignorance, whether they want the meanes of knowledge, or hauing them doe neglect and contemne them, ſeeing they liue in their ſinnes, without any hope to attaine vntounto ſaluation, or to eſcape deſtruction. Thoſe that want the meanes cannot be excuſed, if they do not labour after them, ſeeing Chriſt hath taught vsus, that this one thing is moſt neceſſary, Iohn. 6. 27.and more to be deſired then our bodily food: in the obtaining whereof whoſoeuer imploy themſelues, they are preferred before ſuch as giuegive worldly entertainement to Chriſt himſelfe, as appeareth, Luk. 10. 39 40. 41. 42. That Luk. 10. 39. 40it is of greater value then all worldly wealth, and therefore if we want it, we are rather to ſell all wee hauehave, to purchaſe this precious pearle, then to bee without it. Whereas theſe Mat. 13. 45.men eſteeme this vnvaluable jewell, of all other things leaſt neceſſary, and will not part with the leaſt worldly benefit for the obtaining of it. But much more doe thoſe offend, and accordingly ſhall more fearefully be puniſhed, who hauing the meanes of knowledge, the preaching of the Goſpell, doe neglect and contemne it, who walke in the darke wayes of ignorance, becauſe they wilfully ſhut their eyes when the brightlight of the Goſpell ſhineth vntounto them, and continue deſtitute of knowledge, becauſe they ſtop their eares, not vouchſafing to heare inſtruction: and yet in the meane time theſe men hauehave a ſtrong conceipt, that they ſhall attaine vntounto ſaluation: as though the way to heauen were ſo direct and ſtraight, that they could eaſily finde it, though they goe blinde-fold, and not ſo much as deſire a guide: quite contrary to the whole courſe of Scripture, wherein the Lord hath taught vsus, that his will is, that thoſe who ſhall be ſaued, ſhall alſo come to the knowledge of his truth. 1 Tim. 2. 4. 1 Tim. 2. 4.That it is the onelyonly meanes to attaine vntounto life eternall, to know God and his ſonne Ieſus Chriſt. Iohn. 17. 3. That thoſe Ioh. 17. 5.whoſe feete are to trauaile in the way of peace, muſt firſt bee illightened with the knowledge of Saluation. Luke. 1. 77. 78. Luk. 1. 77. 78.79. And contrariwiſe that they who ſit in darkneſſe, they alſo ſit in the ſhadow of death, as it is in the ſame place, that they are ſtrangers from the life of God. Eph. 4. 18. That the Lord Eph. 4. 18.will render vengeance to thoſe that doe not know him. 2 Theſ. 2 Theſ. 1. 8.1. 8. And that they ſhall be deſtroyed, as it is in this place.
The ſecond vſe concerneth the miniſters, ſeruing for an The Miniſters muſt teach the people.effectuall argument to perſwade them, that they performe their duety, in teaching and inſtructing the people, leaſt wanting inſtruction, they alſo want knowledge, and ſo be made ſubject to vtter deſtruction. Whereby it will come to paſſe, that thoſe Miniſters, who through their negligence are the cauſes hereof, ſhall being guilty of their ſinnes, be alſo deſtroyed with them. Now if the waight of a mans owne ſin be an intollerable burthen, what vvill become of thoſe, who ſhall beare the waight not onelyonly of their owne ſinne, but alſo of their vvhole congregation, vntounto vvhichwhich through their idleneſſe or inſufficiency they hauehave beene acceſſarie?
Thirdly, it ſerueth for the reproofe of the Papiſts, vvho The papiſts labour to keepe the people in blindneſſe.by all meanes poſsible, labour to keepe the people in blindneſſe and ignorance, by taking away from them the light of Gods vvord both read and preached, that ſo keeping them blind-fold, they may abuſe them at pleaſure, and like carrion Crowes hauing picked out their eyes, may make a pray of them. But let all know, that vvhat faire ſhewes ſoeuer they make, and how curiouſly ſoeuer they paint ouer this rotten poſt, with the colours of their deuotion, whereby they vnderprop the ruinous building of their high raiſed Hirarchie; yet in very truth by depriuing the people of knowledge, they depriue them alſo of ſaluation, and make them ſubject to vtter deſtruction, and ſo conſequently they make themſelues guilty both of their ſinne and ruine; of both which they hauehave beene the principall cauſes.
The third thing to be obſerued is, that as the want of knowledge is a ſin in all men, ſo eſpecially in the Miniſter, That ignorāce is a grieuous ſinne in the Miniſters.whether we vnderſtand it of that ſufficiencie of knowledge which he ought to hauehave in himſelfe, whereby he is inabled to teach the people, or the fruitfull vſe of this knowledge for the inſtruction of the people; for of him is required, not onelyonly the facultie but alſo the function; not onelyonly that hee hath knowledge in the braine, but alſo in his lips; not onelyonly that he hath light in himſelfe, but alſo that he giueth light to others; not onelyonly that he know the way to Gods kingdome, but alſo that he informe thoſe committed to his charge in this way. Here therefore is firſt condemned the ignorance and inſufficiencie of the Miniſter; whereby hee is vtterly diſabled for the performing of his dutie in teaching the people, the which is a haynous ſin in Gods ſight, as may appeare by theſe reaſons: firſt, in that they thruſt themſelues into this great worke of the Miniſtery being altogether vnfurniſhed of thoſe gifts which ſhould fit them for this function: for aboue all other things it is required in a Miniſter that he be fit to teach. 1. Tim. 3. 2. and Tim. 2. 2 but theſe cannot teach others, being themſelues ignorant. 1. Tim. 3. 2. 2. Tim. 2. 2. Mat. 5. 14.Gods true miniſters are the Light of the world. Math. 5. 14. appointed by God to illuminate thoſe who ſit in darkneſſe and in the ſhadow of death; Luk. 1. 77. 78. but theſe men wanting the light of knowledge in themſelues, cannot giuegive Luk. 1. 77. 78light vntounto others, and ſo they ſit both together in the ſhadow of death: if then they who ſhould be the light are darkneſſe how great is that darknes Mat. 6. 23. The miniſter in the Church is as the eye in the body, and the knowledge Mat. 6. 23.of the Miniſter, as the ſight in the eye, ſuch Miniſters then as want knowlege, they are ſtarke blinde, as the Lord himſelfe plainely concludeth. Eſay. 56. 10. Their watchmen are blinde, Eſay. 56. 10.they hauehave no knowledge: and conſequently when theſe are in ſtead of guides, then the blinde doe lead the blinde and ſo they fall both into the pit, as our Sauiour ſpeaketh. Mat. 15. 14.Mat. 15. 14.
The Miniſters are the mouth of God vntounto the people, and the mouth of the people vntounto God: but theſe men are dumbe and cannot ſpeake, they are the meſſengers of the Lord of hoaſts, Mal. 2. 7. Hag. 1. 13. by whoſe ambaſſage there is peace concluded, and reconciliation made betweene God Mal. 2. 7. Hag. 1. 13.and man: 2 Cor. 5. 18. 20. but theſe men are altogether vnfit for theſe offices, ſeeing they cannot doe their meſſage, 2 Cor. 5. 18. 20nor deliuer their ambaſſage. They are the nurſes of Gods children, who nouriſh them with the milke of the word, that they may grow vp there by: 1 Pet. 2. 2. but theſe men hauing drye breaſts, doe ſtarue the Lords people, and ſo are no better 1 Pet. 2. 2.then murtherers in his ſight. They are Gods ſhepheards to feede his Lambes: Iohn. 21. 15. but theſe ignorant ſhepheards non paſcunt, ſed depaſcunt gregem, they feede not the Iohn. 21. 15.flock, but feede vponupon it, they eate the milke, and cloth themſelues with the wool, but lead them not into the greene paſtures of Gods truth, but let them periſh for want of food; and therefore a fearefull woe lyeth vponupon them, as appeareth. Ezech. 34. 2. 3. Gods faithfull Miniſters are his Stewards, who hauehave in their ſtore-houſe new and old, and doe giuegive to Ezech. 34. 2. 3.eueryevery one of the familie their portion in due ſeaſon: Luke. 12. 42. but theſe men hauehave no ſtore of prouiſion, neyther Luk. 12. 42.hauehave they any skill to diuide this ſpirituall food of the word aright, and ſo famiſh the familie, and diſgrace their maiſter. Eſay. 22. 22.They are the guides and Captaines of the Lord of hoaſts, to goe before the people towards the heauenly Canaan, and teach them ſo to handle their weapons, that they may repell and ouercome their enimies, who aſſault them in the way, and labour to hinder them from going forward in this ſpiritual march, but theſe men do not know the way thēſelues and therfore cannot direct others. They are not vſed to the ſpirituall armour, nor know how to handle the ſword of the ſpirit, and therefore are vtterly vnfit to traine vp others, or to make them fit for this ſpirituall war-fare. They are the ſalt of the earth, and knowledge is the ſauoury ſaltneſſe of this ſalt: but theſe men wanting knowledge, are vnſauourie ſalt, which is good for nothing, no not for the dunghill, but deſerueth to be caſt out and trodden vnderunder foote. Luk. 14. Luk. 14. 34. 3534. 35. that is, to bee condemned and deſpiſed of all men, the which puniſhment the Lord threatneth. Mal. 2. 9.Mal. 2. 9.
Secondly, ſuch ignorant Miniſters doe grieuouſly ſinne, in Ignorant Miniſters vſurpe an office vntounto which they are not called.that they preſumptuouſly take vponupon them, this great office, vntounto which they are not called of God; for whomſoeuer the Lord calleth to any function, thoſe he inableth in ſome meaſure to diſcharge the duety which he requireth of them, for his calling is effectual & miniſtreth efficacie to thoſe whom he calleth, to effect thoſe dueties whereunto he calleth them. As ſoone as he called Aholiab and Bezalcell, to builde his Exo. 35. 30. 31.Tabernacle, hee endued them with wiſedome and skill fit for the worke; and how much more will hee furniſh with knowledge, and ſpirituall wiſdome, thoſe whom he chuſeth to builde vp his Church? There is no wiſe man, will chuſe him for his Carpenter, who is ignorant in building; or for his Husbandman, who hath no skill in husbandry; or for his Shepheard, who hath no diſcretion to feede his Sheepe: and ſhall we thinke God leſſe wiſe or prouident then mortall man? No aſſuredly, thoſe whom he appoynteth to be lights he firſt illumina…, that ſo they may giuegive light vntounto others: thoſe whom hee maketh eyes in the ſpirituall body of the Church, he endueth with the ſight of knowledge, whereby they may be enabled to guide and direct the members of the body: the mouthes of his making for his owne vſe and ſeruice, are not dumbe nor tongue-tyed: thoſe meſſengers and ambaſſadours which are of his ſending, are wiſe and willing to deliuer his meſſage; for he that condemneth this in others, Prou. 26. 6.will not approue it in his owne practiſe: thoſe vvhom he appointeth nurſes to his children, hauehave the milk of knowledge in their breaſts, neyther would the Lord commit his little infants, to ſuch as would ſtarue them for want of milke: he neuer made them his ſhepheards, who hauehave no foode for his ſheep; nor them his ſtewards who hauehave no prouiſion in ſtore, nor wiſdome to giuegive fit nouriſhment to his family: he neuer made blinde men to be his guides; nor freſh-water ſouldiers to be his Captaines: and the ſalt of his making is ſauoury in it ſelfe, and fit to ſeaſon that which is vnſauoury. It followeth therefore, that ſeeing they are not called of God; that they runne before they are ſent, like thoſe falſe Prophets Ier. 14. 14. 15. and are groſe intruders into thoſe offices in Ier. 14. 14. 15.which they hauehave no skill; for which intruſion, they ſhall one day make a feareful account. For if it be intollerable for any to profeſſe himſelfe an ambaſſadour, when as hee was neuer ſent by his Prince, nor hath receyued any meſſage from him: how much more horrible is it for a ſinfull man, by intruſion to vſurpe the place and dignitie of Gods Ambaſſadour, whom the Lord neuer called to this office and function?
Thirdly, this ſinne of ignorance is haynous in the Miniſter, Ignorant Miniſters deſtroy both their owne & other mens ſoules.in that it deſtroyeth not onelyonly his owne ſoule, but bringeth deſtruction to the people, becauſe hereby they are depriued of the preaching of the word, the ordinary meanes wherby they ſhould be ſaued. So the wiſe man teacheth vsus. Prou. 29. 18. Where there is no viſion there the people decay. The reaſon Prou. 29. 18.is apparant, for whomſoeuer the Lord in his eternal counſell, hath purpoſed to preſerue from deſtruction, and to elect vntounto ſaluation, he hath ordained in the ſame eternall counſell that thoſe ſhall vſe the ſubordinate meanes, wherby they may be ſaued: as firſt, that being elected they ſhould be alſo effectually called; being called they ſhould be juſtified; that being juſtified they ſhould bee ſanctified; and ſo being ſanctified they ſhould alſo be gloryfied, as appeareth. Rom. 8. 30 Rom. 8. 30.But all theſe the Lord ordinarily effecteth by the Miniſtery of the Word, as may appeare in the particulars. For firſt, the ordinary meanes of our effectuall calling, is the preaching of the Goſpell, as appeareth Ephe. 4. 11. 12. He therefore gaue Eph. 4. 11. 12ſome to bee Apoſtles, and ſome Euangeliſtes, and ſome Paſtort and Teachers: for the gathering together of the Saints, for the worke of the miniſterie, & for the edification of the body of Chriſt. So hee ſayth, that by the Goſpell we are called to that ſaluation, vntounto which we were elected, and to obtaine the glorie of our Lord Ieſus Chriſt. 2 Theſ. 2. 13. 14. And this is ſignified in the 2. Theſ. 2. 13. 14.Parable, where all that come to the wedding ſupper are called thereunto by the kings ſeruants. Math. 22. 2. 3.Mat. 22. 2. 3.
So we are juſtified by faith, whereby we lay hould vponupon Chriſt, who is our juſtification: but this faith is ordinarily begot in vsus by the miniſtrie of the word preached. Rom. 10. Rom. 10. 14. 15. 17.14. 15. 17. And hence it is that this word is called the word of Faith. Verſe 8. And the diſpenſers thereof the miniſters 8.by whom wee beleeue. 1 Cor. 3. 5. Therefore without the 1. Cor. 3. 5.preaching of the word ordinarily there is no Faith, and without Faith no Iuſtification.
The third meanes to ſaluation is our ſanctification, which is a neceſſarie effect of our juſtification, for they that are in Chriſt, are new creatures. 2 Cor. 5. 17. But we are ſanctified 2. Cor. 5. 17.and regenerate, not of mortall ſeed but of immortall, by the word of God. 1 Pet. 1. 23. And hence it is that the Miniſters of the 1. Peter. 1. 23.Goſpell, who are the diſpenſers of this immortall ſeede, are called the ſpirituall fathers of thoſe whom they beget vntounto God. 1 Cor. 4. 15. Therefore take away the Miniſterie 1. Cor. 4. 15.of the word, and take away regeneration; without which we cannot enter into the kingdome of heauen. Ioh. 3. 3.Iohn. 3. 3.
Laſtly as the meanes of Saluation, ſo ſaluation it ſelfe is aſcribed to the Miniſterie of the word preached; for Paul exhorting Timothie to faithfull diligence in his Miniſterie, doth vſe this as an effectuall reaſon, becauſe hereby Hee ſhould ſaue not onelyonly himſelfe but alſo thoſe that heard him. 1 Tim. 4. 16.1. Tim. 4. 16.
Seeing therefore the preaching of the word is the ordinarie meanes of ſaluation, hence it followeth that the neglect of this preaching is the ordinarie meanes which bringeth deſtruction; and conſequently ſuch Miniſters as take vppon them the charge of ſoules, and doe not feede them with this bread of life, are principall cauſes whereby thoſe People are deſtroyed.
The vſe of this doctrine ſerueth for the admonition of Sufficiencie of gifts neceſſarily required in Miniſters.diuers ſorts of men, and for their reproofe if they neglect this admonition. Firſt all intending the Miniſterie, or hauing taken the charge vponupon them, are to be admoniſhed that they ſeriouſly examine themſelues, whether they are furniſhed with knowledge and other gifts neceſſarily required to this calling; otherwiſe they are not to enter into it, if already they hauehave not vndertaken it, or not to continue in this calling if they be already entered: for what will it profite them to get thereby worldly mainteynance, or an eaſie and idle life, if they through their ignorance and inſufficiencie, neglecting their dutie, deſtroy not onelyonly their owne ſoules, but alſo the precious ſoules of the people committed to their charge.
Secondly, Parents are here admoniſhed, that they doe not Parents muſt not offer the lame & hault to God.offer the lame, hault, and ſicke vntounto God, that is, that they do not preferre to the ſeruice of the ſanctuarie, ſuch of their children, as in reſpect of their inſufficiencie of gifts are vnfit for any other vocation, and therefore much more vnfit for this, vntounto which the beſt gifts are ſcarce ſufficient; for what are ſuch children behoulding to their Parents for prouiding them maintenance by placing them in this calling, ſeeing by prouiding for their bodies for a time, they deſtroy both body and ſoule for euer, and make them alſo the cauſes of the deſtruction of others? in which reſpect they ſhould deale better with them if they made them prentiſes to the baſeſt trades, wherein they might liue in the feare of God with a good conſcience.
Thirdly, it admoniſheth Patrons and Church gouernours, that the one preſent not, the other admit not into paſtorall No ignorant men ought to be preferred to the function of the Minieſtrie.charges, ſuch as through their ignorance muſt of neceſsitie ſtarue their flocke; for if they eyther through fooliſh pittie, friendſhip, or corruption, commit the ſoules of men to bee nouriſhed by ſuch nurſes, as in their owne knowledge they they are aſſured hauehave dry breaſts, and cannot giuegive vntounto them the ſincere milke of the Word, not onelyonly theſe who are the next and immediate cauſes of their deſtruction ſhall periſh with them, but alſo they who being placed as Stewards in Gods familie, hauehave ſhewed ſo little care in prouiding food for his children and ſeruants.
Laſtly, it ſerueth to admoniſh the people, that they doe The people muſt not ſeate themſelues vnderunder blind guides.not reſt contented to be ſtill lead by ſuch blinde guides, nor to be vnderunder the charge of ſuch ignorant and vnskilfull ſhepheards, as hauehave no knowledge to feede them; for what will it profit them, if by liuing in ſuch places they may hauehave plenty for their bodies, if in the meane while their ſoules, are ſtarued? what benefit will they hauehave by any worldly conueniencie in their place of abode; the neighbour-hood of their friends; the goodneſſe of the ayre; the pleaſantneſſe of the ſeate; the fitneſſe of liuing there for to gaine in their trade or calling: yea, what if in eueryevery reſpect it be like the ſeate of Sodome, which was pleaſant and fruitfull as the Garden of Gen. 13. 10.God; if for want of inſtruction, it be a Sodome alſo in ignorance and ſinne, which with the inhabitants thereof muſt one day be deſtroyed? There is no man ſo fooliſh that would be allured eyther by pleaſure or profit, to dwell in a place where there is no bread to preſerue the life of his body, but much more fooliſh are they who are incited by theſe baites to liue in ſuch a place where there is no foode for the ſoule. No man would dwell in a towne which is aſſaulted by enimies, and hath no watch-man to giuegive warning of their approch, though the place were both pleaſant & profitable, for what would it aduantage him to hauehave wealth & all delights, if he be in a continuall feare that he ſhall be deſtroyed? but we in this world hauehave not onelyonly our ſpirituall enimies to aſſault vsus, but alſo whole armies of Gods judgements ready to invade vsus, if we liue in ſinne and ignorance; if therefore we want a watch man to giuegive vsus warning of the approach of theſe enimies and judgements, that by putting on the ſpirituall armour, we may be inabled to repell the one, and by returning vntounto God our king, whom by our ſinnes we hauehave offended, we may be preſerued from the other, what will the profits and pleaſures of this life benefit vsus, ſeeing we are daylie in daunger to be deſtroyed? For as our Sauiour ſaith. Mar. 8. 36. What will it profit a man if he ſhall win the whole Mar. 8. 36.world, if he ſhall looſe his owne ſoule. Rather therefore let vsus follow Maryes example, that is, howſoeuer we think worldly things conuenient, yet let vsus iudge this one thing neceſſarie. Luke. 10. 42. And the practiſe of the wiſe Merchant approued Luk. 10. 42.by our Sauiour Chriſt, that is, let vsus rather ſell all vvee hauehave to purchaſe this precious pearle of Gods Word, then content our ſelues to liue without it. Mat. 13. 45. 46.Mat. 13. 45. 46
And thus hauehave I ſhewed, that it is a great ſinne in the The greatnes of their ſinne who hauing knowledge do not teach the people.Miniſter to vndertake this calling, when through ignorance he is vnable to teach the people: the like may be ſayde of thoſe, who hauing knowledge and learning doe not inſtruct the people; eyther through idlenes, careleſnes, couetouſnes, ambition or want of a good conſcience. For howſoeuer they hauehave neuer ſo great a meaſure of knowledge, yet if we ſpeake of ſuch knowledge, as is required to the office and function of a Miniſter, they hauehave only ſo much as they make vſe of in Idle Miniſters as bad as ignorant Miniſters.their Miniſterie; and therefore if they vſe little or none at all, they hauehave little or none of that knowledge which is required of them. The Lord requireth not only that the Prieſts head, but alſo his lips ſhould preſerue knowledge, and that the people from his mouth ſhould ſeeke inſtruction. Mal. 2. 7. Mal. 2. 7.Not onelyonly that they hauehave the profound knowledge of the learned, but that they hauehave the tongue of the learned, to miniſter Eſa. 50. 4.a word in time to him that is weary, as it is Eſay. 50. 4. Not onelyonly that they hauehave the tallent; but alſo that they vſe the tallent. Not onelyonly that they hauehave ſtore of prouiſion, but alſo that they doe diſtribute it to the relieuing of Gods people: which duety if they neglect, they are no better then ignorant Miniſters; nay they are worſe, if wee reſpect their owne mindes, and full as bad if wee reſpect the peoples benefit. They are worſe in themſelues, for they are more to bee condemned, who can inſtruct them and will not, then they that would and cannot, for they are like vntounto rich but hard-harted cornemorants, who hauing their barnes and garners full of corne, let the people famiſh for want of food, or at leaſt like Monopoliſts, hauing ingroſed theſe ſpirituall commodities, they will not vtter them but at exceſsiue rates; eyther when they are largely feed, or hope thereby to attaine vntounto great credit or preferment. Where as the other let the people periſh for want of prouiſion, and furniſh not the market becauſe their ware-houſes are empty. The ignorant Miniſters are in themſelues dark and cannot giuegive light; the idle learned Miniſters hauehave light indeede, but whereas they ſhould ſet it in the Candleſtick of the Church, they hide it in their ſtudyes, as vnderunder a buſhell, and will not lighten others: they are like blinde eyes, which cannot guide the people in the pathes of Gods truth; theſe eyes which wilfully winck and will not giuegive direction; and who ſo blinde as they who will not ſee? they are dumbe and cannot ſpeake; theſe ſullenly ſilent and will not ſpeake; they cannot deliuer Gods ambaſſage becauſe they want wit; theſe will not deliuer it, and will not becauſe they will not: they ſtarue their children which they hauehave taken vponupon them to nurſe, becauſe they hauehave drye breaſts; theſe hauehave milke inough, but herein more cruell then the ſauage Dragons, they will not take paines to draw them out. Lamen. 4. 3. They are ignorant ſhepheards, Lamen. 4. 3.and cannot feede Chriſts flocke; theſe are idle ſhepheards, who will not indure the labour; or couetous ſhepheards, who taking vponupon them the charge of diuers flocks in diuers places, whileſt they are with the one, of neceſsitie ſuffer the other to ſtarue, or to be deuoured of the wolfe; or at the beſt commit them to the keeping of hirelings, in whom they cannot expect that care and conſcience which they want themſelues: ſeeing they are the principall, theſe but deputies: they bound to painfulneſſe with the ſtrong cable of their charge; theſe with the weake thread of ſome ſmall ſtipend. Or if gaine be the inducement to both, to take the care and pains, then it is not likely that the hireling will be moued to take this care and paines for ten or twenty pounds, ſeeing themſelues hauehave a hundred or two hundred pounds, and yet neglect it. Howſoeuer it is, it is ſure, that theſe ingroſſers of Benefices greatly offend whatſoeuer their deputie be; for if inſufficient they then betray their flock by committing them to one who cannot feede them; if ſufficient, then they offend againſt him in takeing from him vnjuſtly the reward of his labours; for he that feedeth the flocke is to hauehave the wooll to cloth him, and the milke to feede him, and not he who taketh no paines about them.
But as they are worſe in themſelues, then ignorant Miniſters, ſo as bad to the people; for it is all one to theſe hungrie ſoules, whether their Miniſters ſuffer them to ſtarue, eyther becauſe they hauehave no prouiſion of foode, or becauſe hauing ſtore they will not communicate it for their reliefe; ſauing that it is a greater torment to the minde to ſtarue in the ſight of meate, or to periſh with thirſt in the ſight of water; and a greater griefe to periſh helpleſſe in the preſence of thoſe vponupon whom we relye for help, when hauing power they want will to relieue vsus, then when hauing will they want power. It is all one to the people whether their guides are blinde or alwayes wincke; whether there bee no light at all, or it bee hid from them vnderunder a buſhell; whether they heare not Gods ambaſſage becauſe they cannot, or becauſe they will not deliuer it; whether their nurſes want milke themſelues or will not ſuffer them to ſucke it; whether they hauehave ignorant ſhepheards that cannot feede them, or idle ſhepheards that will not feede them; whether they periſh for want of knowledge, becauſe their Miniſters cannot teach them, or becauſe hauing knowledge he will not teach them.
The vſe of this doctrine ſerueth, firſt to perſwade all who Arguments to perſwade Miniſters to painfull diligence in their callinghauehave vndertaken the great worke of the Miniſterie, and hauehave receiued from God ſome ſufficiencie of gifts for the diſcharge thereof, that they doe with all diligence, care, and conſcience, labour to performe the duties which belong to this high calling; which that they may the rather doe, I will propound ſome arguments to this purpoſe: of which ſome allure and perſwade, ſome force and conſtraine, to the faithfull and painefull preaching of the Word. The arguments Firſt Gods commaundement.which may perſwade here vntounto are, firſt the commandement of God. Matthew. 28. 19. Goe and teach all nations, &c. Mat. 28. 19.teaching them to obſerue all things whatſoeuer I hauehave commanded you. Mark. 16. 15. Goe yee into all the world and preach Mar. 16. 15.the goſpell. Act. 20. 28. Take heed therefore vntounto your ſelues, Act. 20 28.and to all the flocke whereof the holy Ghoſt hath made you ouerſeers, to feede the Church of God which he hath purchaſed with his owne blood. 2 Tim. 4. 1. I charge thee therefore before God 2. Tim. 4. 1. 2.and before the Lord Ieſus Chriſt, which ſhall iudge the quicke and the dead at his appearing and in his kingdome. 2. Preach the Word, be inſtant in ſeaſon and out of ſeaſon, improue, rebuke, exhort, with all long ſuffering and doctrine. 1 Pet. 5. 2. Feede 1. Peter. 5. 2.the flocke of Chriſt which dependeth vponupon you, caring for it not by conſtraint but willingly, not for filthy lucre but of a ready minde.
The ſecond motiue may be taken from the louelove of God; The ſecond motiue taken from the louelove of God.for if God the father hath ſo loued vsus, that he hath not ſpared to giuegive vntounto vsus his ſonne; and God the ſonne, that hee hath not ſpared to giuegive himſelfe for vsus, that his precious death might bee the price of our redemption; and God the holy Ghoſt, that hee continually laboureth to apply vntounto vsus the vertue of Chriſts death and merits for our juſtification and ſaluation, dwelling in vsus as in his temples, inriching vsus with the vnvaluable treaſures of his gifts and graces, and aſsiſting and protecting vsus againſt the malice & furie of our ſpirituall enimies; more eſpecially if wee who are poore miſerable and ſinfull men, are called by God to this high function, to be his ambaſſadours, and to be as the eye in the body of the Church, as captaines and leaders ouer his armies, as ſtewards ouer his familie, as ſhepherds ouer his flocke, then moſt vngratefull are we of all other men. if we doe not moſt deerely louelove the Lord, who hath thus infinitely loued vsus. But we cannot better expreſſe this our louelove, then in feeding his flocke, and by faithfull performance of his ambaſſadge committed vntounto vsus, that we may in Chriſt reconcile men vntounto him, according to that ſpeach of our Sauiour to Peter. Iohn. 21. 15. Ioh. 21. 15.Simon the ſonne of Iona loueſt thou me more then theſe? feede my lambes. And therefore if we would teſtifie our louelove to Chriſt, we muſt be painefull in our Miniſterie, and not ſuffer our ſelues to be with-drawne from the faithfull execution of this function, by trifling occaſions, pleaſures, idleneſſe, profit, ambition, or any worldly reſpect.The third motiue the neceſſitie of preaching for the building of the Church.
The third motiue is, that we conſider that the Miniſtery of the word, is the meanes ordained by God for the planting, building, inlarging, ſtrengthening and vpholding of the Church: ſo the Apoſtle Peter ſaith, that we are borne a new, not of mortall ſeed, but of immortall, by the word of God who liueth and endureth for euer. 1 Pet. 1. 23. And hee addeth 1 Peter. 1. 23. 25.Verſe 25. This is the word which is preached among you. And in this reſpect Paul calleth himſelfe a Planter. 1. Cor. 3. 6. 1. Cor. 3. 6.And the ſpirituall father of the Corinthians, who by the ſeed of the Word had begotten them vntounto God. 1 Cor. 4. 15. It 1. Cor. 4. 15.is the meanes alſo of the ſpirituall growth of the Church, nouriſhing all the members therof, till they come to ripe age and full growth: for therein babes hauehave milk to ſuck. 1. Cor. 1. Cor. 3. 2.3. 2. 1 Pet. 2. 2 And there alſo is ſtrong meate, for thoſe that 1. Peter. 2. 2.Heb. 5. 12. and 6. 1.are paſt their child-hood. Heb. 5. 12. 14. and 6. 1. In a word, it is the meanes to make the man of God perfect and abſolute, as appeareth, 2 Tim. 3. 16. The whole Scripture is giuen 2. Tim. 3. 16.by inſpiration of God, and is profitable to teach, to improue, to correct, and to inſtruct in righteouſneſſe, that the man of God may be abſolute, being made perfect vntounto all good workes. But moſt excellently are all theſe compriſed together. Ephe. 4. 11. He Ephe. 4. 11.gaue ſome to be Apoſtles, ſome Prophets, and ſome Euangeliſts, and ſome Paſtours and Teachers. 12. For the gathering together of the Saints, and for the worke of the Miniſtery, and for the edification of the body of Chriſt. 13. Till we all meete together (in the vnitie of faith and knowledge of the Sonne of God) vntounto a perfect man, and vntounto the meaſure of the age of the fulnes of Chriſt. If therefore we deſire the birth, growth and perfection of the Church of God, which ought to be more deare to vsus then our owne ſaluation; then let vsus vſe all faithfull diligence in the preaching of the Word, which is the meanes ſanctified by God for this purpoſe; we pray daily that Gods kingdome may come, that is, may be increaſed, ſtrengthened, and accompliſhed in all perfection, but by the Miniſtery of the Word all theſe are effected, and therefore if we deſire that we pray for, (which all doe that are not Hypocrites) then muſt wee vſe this meanes, ordayned by God for the effecting this our deſire.
The fourth motiue is taken from the conſideration of our The fourth motiue taken from the Miniſters calling. Mat. 28. 19.place and calling in the Church; for the Miniſter is called not onelyonly to be a Diſciple of Chriſt, but alſo to make Diſciples, as the word foreign, ſignifieth. Mat. 28. 19. He muſt not onelyonly be a ſouldier of Chriſt, but a captaine, to conduct others to the heauenly Canaan; hee muſt not onelyonly be a ſeruent, but a ſteward, to giuegive eueryevery one in the family his portion in due ſeaſon; he ought to be not onelyonly a ſheepe of Chriſt, but a ſhepheard, to feede the flock and defend them from the Wolfe; he muſt not onelyonly be a liuing ſtone in Gods Temple, as other Chriſtians, 1 Pet. 2. 5. but he muſt be a 1 Pet. 2. 5.maiſter builder. 1. Cor. 3. 10. Not onelyonly a Plant in Gods 1 Cor. 3. 10.Garden, Can. 4. 13. but a Gardener to plant & water others. Cant. 4. 13. 1 Cor. 3. 6. 9.1 Cor. 3. 6. 9. Not onelyonly a childe of God, but alſo a ſpirituall Father, begetting others vntounto Chriſt by the ſeed of the 1 Cor. 4. 15.Word. In a word, he muſt not onelyonly be carefull of his owne ſaluation, but he muſt alſo ſhew the like care in ſauing others. 1 Tim. 4. 16. And therefore it will not excuſe thoſe who 1 Tim. 4. 16.hauehave entred into this calling, that they line peaceably, louelove their neigbours, deale juſtly, bee liberall to the poore, keepe good hoſpitalitie, and abſtaine from offering the leaſt wrong and injury, which are dueties belonging to all Chriſtians, if they neglect their publike Miniſterie, and for want of teaching, ſuffer the people committed vntounto them, to bee deſtroyed.
The fift motiue is the promiſe of reward, vntounto thoſe who The fift motiue taken from the promiſe of reward.by their faithfull diligence in preaching the word, gain ſoules vntounto Chriſt, and build vp the Church of God: For the wiſe ſhall ſhine as the brightneſſe of the Firmament, and they that turne many to righteouſneſſe as the Starres for euer and euer. Dan. 12. 3. The faithfull Steward that giueth the ſeruants meat Dan. 12. 3.in due ſeaſon ſhall be bleſſed, and bee made Heyre of all his maiſters riches. Mat. 24. 45. 46. Thoſe that with Timothy take Mat. 24. 45. 46.heede to themſelues and vntounto learning, and continue therin ſhall ſaue both themſelues and thoſe that heare them. 1 Tim. 4. 16. 1. Tim. 4. 16.Thoſe the Lords Captaines, who with Paul hauehave fought a good ſight, finiſhed their courſe and hauehave kept the faith, may with him aſſuredly expect the crowne of righteouſneſſe which is laid vp for them. 2 Tim. 4. 7. 8.2. Tim. 4. 6. 8.
But if theſe reaſons will not allure and perſwade vsus, there The ſixt motiue taken from the woe denounced againſt the negligent. Ezech. 34. 2.are others which may force and conſtraine vsus, to be painefull in the Miniſterie: firſt, becauſe there is a fearefull woe denounced againſt thoſe who neglect this dutie, and whileſt they feede themſelues ſtarue the flocke. Ezech. 34. 2. The which woe the Apoſtle acknowledgeth due to himſelfe, if he did not preach the goſpell. 1 Cor. 9. 16. And indeede 1. Cor. 9. 16.moſt wofull is the condition of ſuch idle ſhepheards ſeeing the Lord doth threaten to come againſt them as their enimie, to take vengeance on them. Ezech. 34. 10. into whoſe Ezech. 34. 10.hands it is a fearefull thing to fall, Heb. 10. 31▪ becauſe hee Heb. 10. 31. & 12. 2….is a conſuming fire, and his enimies as ſtubble before him. Chap. 12. 29.
Secondly, becauſe negligent Miniſters are accurſed; for The ſeauenth, from the curſe denounced againſt idle Miniſters.if a curſe belongeth to them who withdraw corne from the people, Prou. 11. 26. what are they to expect who with-hould from them this ſpirituall Manna, the foode of their ſoules, which ſhould nouriſh them to life eternall? ſurely both are curſed The difference is, they are curſed by the people, theſe by God himſelfe; for if the Lord pronounceth them accurſed, that doe the worke of deſtruction negligently, when he requireth it, as appeareth, Ier. 48. 10. then much Ier. 48. 10.more accurſed is he, who negligently performeth the worke of ſaluation, which by a certaine kinde of eminencie is called the worke of God, 1. Cor. 16. 10. for howſoeuer the 1. Cor. 16. 10.other be his worke yet it is his ſtrange worke, Eſay 28. 21. Eſay 28. 18.whereas this is a worke of his nature, euen of his mercy in which he much delighteth.The eight, becauſe their gifts die for want of vſe. Mat. 25. 28.
Thirdly, becauſe negligent Miniſters, not vſing the gifts which they hauehave receiued from god, are ſtripped of them, according to that, Mat. 25. 28. take therfore the talent from him, and giuegive it vntounto him that hath ten Talents. And this is that judgement denounced againſt the idle ſhepheards. Zach. 11. Zach. 11. 17.17. O Idol ſhepheard, that leaueth the ſtocks: the ſword ſhall be vponupon his arme, and vponupon his right eye: His arme ſhall be cleane dryed vp, and his right eye ſhalbe vtterly darkened: that is, they ſhalbe ſo weakened in Gods gifts, that they ſhalbe vnable to performe the worke of the Miniſtrie, and ſo darkened in their vnderſtanding, that they ſhall not diſcorne the miſteries of ſaluation, much leſſe be able to teach others. The fearefull execution of which judgement wee hauehave ſeene in many Miniſters of our times, whoſe breaſts hauehave growne drye, becauſe for idlenes they would not draw them out to giuegive the people ſucke, whereas the painefull Miniſters are like euerſpringing fountaines, which though they are ſtill drawne, yet are neuer dry.
Fourthly, becauſe through the negligence of the Miniſter, The fourth, becauſe he is guiltie of the peoples deſtruction Prou. 29. 18.the people want knowledge, and ſo are deſtroyed, as it is in this place. To this accordeth that. Prou. 29. 18. Where there is no viſion, the people decay. Of which deſtruction idle Miniſters are not only acceſſaries, but alſo principall cauſes; whereof it is, that the Lord plainely ſaith, that the idle ſhepheards who did not feed his ſheep, did deuoure them. Ezech. Ezech. 34. 8. 1034. 8. 10. And therefore affirmeth, that he will require his ſheepe at their hands, as being guiltie of their bloud. Now if the murthering and deſtroying of one body be a fearefull ſin, and will make an heauie reckoning at the day of judgement, what ſhall we thinke of their ſinne and account, who hauehave murthered the bodyes and ſoules of many hundreds committed to their charge, not with a momentany and temporall, but with a ſpirituall and euerlaſting death?
Laſtly, this may inforce all to auoid ſlothfull idleneſſe in The laſt, becauſe they are guilty of condemnation.their Miniſtery, in that they make thēſelues ſubject hereby to eternall condemnation. For the vnprofitable ſeruant, who hauing receiued a tallent of his maiſter, and idlely hideth it, neuer vſing it for his maiſters glory, nor for the good of his fellow-ſeruants, muſt be caſt into vtter darknes, where ſhall be weeping and gnaſhing of teeth. Mat. 25. 30. O then what will Mat. 25. 10.it profit ſuch negligent Miniſters that they hauehave paſſed their time in idleneſſe, pompe and pleaſure, when as they ſhall beare the puniſhment, not onelyonly of their owne ſinne, but of theirs alſo, whom by their negligence they hauehave deſtroyed? what will it auaile them, that they hauehave heaped liuing vponupon liuing, ſeeing hereby they hauehave multiplyed both their ſinne and condemnation? what will that excuſe pleaſure them, that they hauehave committed ouer the charge of the ſoules vndertaken by them, to a ſubſtitute or atturney; ſeeing at this great Audit their Atturney ſhall not bee ſuffered to anſwere for them, but they ſhall be conſtrained to render an account in their owne perſon But moſt fearefull will their ſtate be, who to ſaue charges and auoide paines, hauehave made choyſe of ignorant and inſufficient men, to be their ſubſtitutes, more fit to be Neat-heards, or Swine-heards, then the ſhepheards of the Lords ſheepe: like Ʋzzah, who committed the Arke to bee drawne in a Cart, which hee ſhould hauehave carryed vponupon his owne ſhoulder; ſo they commit the burthen of Gods Arke, the Church, to ſuch as are little better then Carters, and thinke it ſufficient, if once or twiſe in a yeare they put to their hand and ſuſtaine it, when (as it were) it tottereth and is ready to fall But ſuch are to expect, if not the like ſodaine, yet a more fearful judgement then that which hapned to Ʋzzah, who in Gods fierce wrath was ſmitten with 1 Chro. 15. 12. 13. 2 Sam. 6. 7.death. 2 Sam. 6. 7.
The fourth thing to be obſerued is that howſoeuer theſe ignorant prieſts were allowed by the king; and appointed by the gouernours of the Church of Iſraell; and entertained by the people; and ſo wore the habite and injoyed the liuings; and offred the Sacrifices; and vſed the other Ceremonies in the Church; yet the Lord plainely diſavoweth them, diſgradeth them of their titles, and depoſeth them from the office of Prieſt-hood; and flatly telleth them that he would refuſe them, ſo as they ſhould be no Prieſts to him, becauſe they had refuſed knowledge and neglected the maine duetie in teaching the people. From whence wee learne, that though ignorant & idle Miniſters, hauehave neuer ſo manifold allowance and approbation from men, yet God rejecteth them as not being worth the hauing: for all who are called of God to this function, are furniſhed with ſufficiencie of gifts, where by they are able, and with willingnes of minde whereby they are readie to inſtruct his people: as for thoſe who are not thus fitted, it were a great diſparagement both to Gods wiſdome louelove and prouidence, eyther to chuſe them, or to owne them. There is no wiſe Prince will chuſe a dumbe ambaſſadour, or one who will not eyther for feare or idleneſſe do his meſſage; there is no houſholder would hauehave in his ſeruice a ſteward, who in reſpect of his follie cannot prouide for the familie; there is no man will chuſe ſuch an one for his carpenter, who hath no skill in building nor knoweth how to handle a toole; there is no people ſo ſimple that will retain a ſhepheard, if they know that eyther he is ignorant how to vſe their ſheepe, or idle and careleſſe, and will not take paines eyther in feeding or defending them: and ſhall wee thinke the Lord leſſe wiſe or prouident then man, that hee ſhould ſend on his meſſage dumbe ambaſſadours; or commit his familie to be gouerned by fooliſh or malicious ſtewards; or chuſe for the building of his ſpirituall temple them that hauehave no knowledge, or will not labour; or ſet ouer his flocke ſuch ignorant or idle ſhepheards, who either want skill or will to feede his ſheepe, and to defend them from the Wolfe?
The vſe hereof ſerueth firſt, to teach vsus whom wee Who are to be approued for faithfull Miniſters.are to approue as the faithfull Miniſters of God; namely, not all who are allowed by men, ſeeing many of theſe are ignorant and many idle, the one wanting abilitie the other will to inſtruct the people, but onelyonly thoſe who are furniſhed with ſufficiencie of gifts whereby they can, and with willingneſſe and alacritie whereby they will with painefull diligence informe the people in the wayes of God.
Secondly, it ſheweth and condemneth the grieuous ſinne of many amongſt vsus, who runne and are not ſent, and preſumptuouſly ruſh into the place of Gods ambaſſadours, hauing neither calling nor approbation from him: yea & that after in his word he hath plainely proteſted, that ſeeing they hauehave refuſed knowledge, he hath rejected and depoſed them from the Prieſt-hood. It is counted an hainous fault amongſt vsus, for one who is lawfully ſuſpended and degraded, to execute the function of the Miniſterie, but how much more intollerable is their contempt againſt Gods ſoueraigne Majeſtie, who being for their ignorance depriued by him, and rejected as being none of his Miniſters, dare yet audaciouſly take vponupon them this office and function? Much better therefore were it for ſuch, with thoſe falſe Prophets of whom Zacharie ſpeaketh, to giuegive ouer the place of a Prophet, as being Zach. 13. 4. 5.aſhamed of their ignorance and inſufficiencie, and to lay aſide their habite, wherewith they hauehave deceiued and abuſed the people, and plainely to confeſſe I am no Prophet, I am an Husbandman, or an heard-man, or a tradeſ-man, then by retayning the place of Gods Miniſters, to inflame his wrath and pull downe his fearefull vengeance againſt them, Ezech. 34. 10. Ier. 27. 15.Ezech. 34. 10. Ier. 27. 15. Knowledge & not ſucceſsion a true note of a lawfull Miniſterie.
Thirdly, it confuteth the doctrine of the Church of Rome, who approue their Prieſt-hood (not by their knowledge or painefulneſſe in teaching the people, both which were vtterly neglected in former ages, till of latter yeares for pollicie ſake, they hauehave beene forced to take more paines, or rather through neceſsitie being otherwiſe vnable to defend their declinining hirarchie, but) by the continuall ſucceſſion of their Biſhops, the which alſo they make a note infallible of the true Church. Notwithſtanding in this they goe not before the apoſtate Church of Iſraell, who had a continuall ſucceſsion of their Prieſts and Leuites, euen from Aarons time, and yet now they ceaſed to be the true Church of God, and are rejected from the Prieſt-hood. It is not therfore the ſucceſsion of the Miniſterie, but their knowledge and painefull diligence in teaching the people, which approueth them to be the true Miniſters of God, and where theſe are, they are an infallible note of Gods true Church; but when the preaching of the Word is neglected, eyther through Ignorance or Idleneſſe, there is no Miniſterie approued of God, and conſequently no true Church.
And ſo much concerning the ſinne of the Prieſts. The ſecond is forgetfulneſſe of God and his Law, in theſe words: And ſeeing thou haſt forgotten the law of thy God. VntoUnto which is annexed a grieuous puniſhment in theſe words: I will alſo forget thy children.
Their ſinne was forgetfulneſſe of Gods Law, for howſoeuer The expoſitionthey were the Lords Prieſts, vntounto whom Gods Oracles were committed, in which by Gods Commaundement they were to meditate continually, that ſo not onelyonly knowing but alſo remembring them, they might be the better fitted both to obſerue them themſelues, and alſo to teach and inſtruct the people in the knowledge of Gods will, in his Law reuealed, yet ſuch was their careleſneſſe, negligence and contempt of it, that they neyther knew nor remembred it, and much leſſe obeyed it themſelues, or informed the people, that they might know and keepe it. From whence we may Our inclinableneſſe vntounto forgetfulneſſe of God.obſerue how inclinable we are to this vice of forgetfulneſſe, ſeeing neyther reſpect of our place and duety, nor any meanes that can be vſed will imprint Gods Law in the ſtony tables of our memories, vnleſſe it be engrauen with the finger of gods ſpirit, howſoeuer they are like waxe ready to receiue the print of any worldly impreſsion, & like braſſe to keep it.
The cauſes of this our forgetfulneſſe are, firſt, our naturall The cauſes of our forgetfulneſſe.corruption, and the vncleanneſſe of our hearts and mindes, being one of the curſed fruites of originall ſinne; whereof it is, that they are forges of wicked thoughts, fountaines from which nothing ſpring but carnall meditations, and like wide ſiues, which ſuffer all the flower of goodnes to paſſe through them, and retaine nothing but the groſe branne of worldlineſſe and wickedneſſe. This appeareth. Gen. 6. 5. and. 8. 21. Gen. 6. 5. & 8. 21. Mat 15. 19.Mat. 15. 19.
The ſecond cauſe is our want of louelove and delight in heauenly and ſpirituall things, and our too much louelove of the world and worldly vanities; for if our treaſure were in the Arke of God, our hearts would be there alſo; if Gods Law were to vsus, as it was vntounto Dauid, ſweeter then the hony & the hony combe; if with him we loued it better then all worldly riches, then would we alſo neuer forget it, but meditate therein day and night.
The third cauſe of the forgetfulneſſe of Gods Law is, Gods mercies make vsus vnmindfull of him.our pride of heart, through the vnthankfull abuſe of our proſperitie; for ſuch is our corruption, that whereas Gods benefits ſhould make vsus mindfull of his Law, that in lue of thankfulneſſe, we might obey it; contrariwiſe the abundance of Gods mercies makes vsus to forget not onelyonly the Law, but euen God himſelfe, ſo the Lord complaineth. Hoſ. 13. 6. Hoſ. 13. 6.As in their paſtures ſo were they filled, they were filled, and their heart was exalted, therefore hauehave they forgotten me. Hence it is that the Lord giueth the Iſraelites ſo oft warning, that when they abounded in Gods bleſsings, they ſhould not ſuffer their hearts, to be lift vp, & ſo to forget him the authour of all their good. Deut. 8. 11. 12. A man would thinke, that as tokens Deut. 8. 11. 12.ſent, ſerue to put vsus in minde of an abſent friend, ſo the innumerable tokens of Gods louelove, which as it were, from heauen he ſendeth vntounto vsus, ſhould ſerue as ſo many remembrancers, to put vsus in minde of him who ſendeth them vntounto vsus, but (though againſt all reaſon) it falleth out otherwiſe, for the tokens of Gods louelove, as riches, pleaſures, and honours, make vsus forget the ſender; and therefore wiſe Hagur ſeeing this corruption in himſelfe, doth intreat the Lord to reſtraine his bountie, and not to beſtow too much vponupon him, leaſt being full, he ſhould denie him, & ſay who is the Lord. Prou. 30. 8. 9.Pro. 30. 8. 9.
Seeing therefore our corrupt nature is ſo inclinable to The greatneſſe of this ſinne of forgetfulneſſe.this vice of forgetfulneſſe, let vsus labour not onelyonly to ſee it, but alſo to ſubdue and mortifie it; which that we may the rather performe with the greater care and conſcience, let vsus conſider the grieuouſneſſe of the ſinne, and the greatneſſe of the puniſhment which doth attend it. The grieuouſneſſe of the ſinne herein appeareth, in that it is not onelyonly in it ſelfe haynous, but a cauſe alſo of innumerable other ſinnes. In it ſelfe it is a haynous ſinne as appeareth by the Lords often and earneſt forbidding of it. So Deut. 4. 23. Take heed vntounto Deut. 4. 23. and 8. 11.your ſelues, leaſt you forget the couenant of the Lord your God. and 8. 11. Beware that thou forget not the Lord thy God, not keeping his commaundements. And when the people notwithſtanding theſe admonitions, did forget the Lord, he grieuouſly complaineth of this neglect. So Deu. 32. 18. thou haſt forgotten Deut. 32. 18. Eſay. 57. 11. Ier. 2. 32.the mightie God that begat thee and formed thee. Eſa. 57. 11. & Ier. 2. 32. Can a maide forget her ornament, or a bride her attire? yet my people hath forgotten me daies with out number.
Secondly, to forget God and his word is a kinde of Athiſme, ſeeing they hauehave not God nor his law in their principall parts, namely their heart, minde, and ſoule; for they who ſo hauehave them, doe alſo remember them.
Thirdly, this forgetfulneſſe is ioyned with ſingular contempt of Gods word, for they who regard it, doe alſo remember it; they that can ſay with Dauid, that they delight in his ſtatutes, may alſo adde that which hee addeth, that they will not forget his word. Pſal. 119. 16.Pſal. 119. 16.
Fourthly, as this forgetfulneſſe, is in it ſelfe a ſinne, ſo it is the cauſe of almoſt all ſinne. Whereof it is that forgetfulneſſe and the tranſgreſsion of the law are often joyned together, as the cauſe and effect. Deut. 8. 11. Beware that thou Deut. 8. 11.forget not the Lord thy God not keeping his commaundements. Ier. 3. 21. They hauehave peruerted their way and hauehave forgotten the Lord their God. Prou. 2. 17. Which forſaketh the guide of Ier. 3. 21.Pro. 2. 17. Ezech. 22. 12her youth▪ & forgetteth the couenant of her God. Ezech. 22. 12. Iud. 3. 7. The children of Iſraell did wickedly in the ſight of the Lord, and forgat the Lord their God. The reaſon is, becauſe Iud. 3. 7.they who doe not ſo much as remember the law of God can much leſſe obſerue it, and thoſe vvho neuer thinke, neyther on gods promiſes nor threatnings, are neither incouraged to that which is good, nor diſcouraged from that which is euill.
But as this forgetfulneſſe is to be auoyded, in that it is a The puniſhment of the ſinne of forgetfulneſſe.grieuous ſinne, ſo alſo becauſe God inflicteth vponupon it grieuous puniſhments. As in this place he threatneth the Prieſts, that becauſe they had forgotten his Law, he would not onelyonly forget them but their children; the which was a fearefull judgement, whether we conſider it in the generall, or in this particular. In the generall, for if in God we liue, and moue, and hauehave our being. Act. 17. 28. If when hee but hideth his face Act. 17. 28.we are troubled. Pſal. 104. 29. If when he neglecteth vsus we are ſtraight depriued of all good, and expoſed vntounto all euill, Pſal. 104. 29.then what is Gods forgetfulneſſe, but our deſtruction? ſo likewiſe in this particular where by Gods forgetting their children, is meant his neglect of them, the with-drawing of the ſignes of his louelove, & the diſinheriting of them of the honour of Prieſt-hood: as if he would call backe his commiſſion, and ſuffer them no more to beare the name of his ambaſſadours, turne them out of their ſtewardſhip, and make them more baſe then common ſeruants; make them of ſhepheards worſe then the meaneſt of the flocke; and of Captaines, common ſouldiers, which alſo with the reſt ſhould be caſheerd out of his Campe, the Church militant.
Beſides this heauie judgement, there are diuers others threatned againſt this ſinne of forgetfulneſſe in the booke of God; and theſe both temporall and eternall. Of the firſt ſort is the puniſhment of barrenneſſe and dearth. Eſay. 17. Eſay. 17. 10. 1110. 11. Deſolation and deſtruction of their cities. Hoſ. 8. Hoſ. 8. 10.10. Bondage and ſubjection vnderunder tyrannicall enimies. 1. Sam. 12. 9. The Lord ſcattereth thoſe that forget him and 1 Sam. 12. 9.his word, as ſtubble before the winde. Ier. 13. 24. 25. Hee Ier. 13. 24. Ier. 18. 17.ouerthroweth them in the day of battaile. Chap. 18. 17. But the moſt grieuous puniſhment of all is, that they ſhall beare their wickedneſſe, which is a burthen intollerable, and preſſeth all that are vnderunder it euen down to hell. Ezec. 23. 35.Ezech. 23. 35.
So likewiſe it is puniſhed with eternall puniſhments; for as it is, Pſal. 9. 17. The wicked ſhall turne into hell, and all the nations that forget God. And therefore I conclude this point Pſal. 9. 17. and 50. 22.with the Pſalmiſt. Pſal. 50. 22. O conſider this O ye that forget God, leaſt I teare you in peeces and their be none to deliuer you.
And theſe are thoſe puniſhments both temporall and eternall, which the Lord inflicteth vponupon thoſe who forget his law; which that wee may auoyde, wee are not onelyonly with all reuerence to heare and receiue the word of God, but alſo with all care and conſcience to treaſure it vp in our memories, that ſo we may performe obedience therevnto in our liues and conuerſations, which if wee doe we ſhall be eternally bleſſed. Iam. 1. 25.Iam. 1. 25.
To this purpoſe let vsus briefly conſider of ſome meanes, Of the meanes to help our memorie & auoid forgetfulneſſe.whereby we may helpe our memories, and auoide this ſinne of forgetfulneſſe. The firſt is, that we prepare our ſelues before we heare the word of God, that our hearts may be fit grounds to receiue the ſeede of Gods word. And this is done firſt, by meditating vponupon our ſinnes, which we deſire ſhould be mortified, and on thoſe vertues and graces, wherein wee are weake or wanting; and this will worke in vsus an earneſt deſire to heare the word, which is the Phyſick that will cure our corruptions, & the food which will nouriſh & ſtrengthen vsus in all grace and goodneſſe. Now thoſe who feede vponupon this heauenly banquet with a hungry appetite, and a good ſtomacke, they will well digeſt it, and retaine this wholeſome nouriſhment; whereas they who heare the word and receiue this food with cloied appetites, they are ready as ſoone as they hauehave receyued it, to caſt it vp againe through forgetfulneſſe.
Secondly, before wee come, wee muſt purge our hearts from all maliciouſneſſe and filthineſſe, and remoue out of our minds all our worldly buſineſſes and diſtractions, which will choak in vsus the ſeede of Gods word, and keepe vsus from hearing and remembring it. If then we would keep and lock vp the treaſure of Gods word in the cheſt of our hearts, wee muſt firſt caſt out of it the baſe rags of worldly vanities, for God and Mammon, ſpirituall wiſdome and worldly profaneneſſe, will neuer dwell together.
Thirdly, wee muſt before wee come hauehave recourſe vntounto God by hearty prayer, deſiring him that with his holy ſpirit hee will not onelyonly open our eares, that wee may reuerently heare his word, but alſo write it in our harts, ſo as it may neuer be blotted out.
So in the hearing of the word, we are to performe theſe dueties, if wee would retaine it in memorie: firſt, we muſt heare it with delight, for if with Dauid we delight our ſelues in Gods ſtatutes, then we will not forget his word. Pſal. 119. 16. Pſal. 116. 16.If we receiue it with joy, as being that precious pearle, which alone maketh rich, then our hearts will be fixed on it, for there as the treaſure is, there will the heart be alſo.
Secondly, we muſt heare the word with great reuerence and attention, fixing our eyes on the teacher, as they on Chriſt, Luke. 4. 20. and our hearts vponupon his words: and ſo Luke. 4. 20.that which is receiued with ſuch attentiue reuerence, will not eaſily ſlip out of memory.
Thirdly, we muſt obſerue the methode and order of our teacher, how he deuideth his Text into ſeuerall branches, and how he paſſeth from point to point: and ſo the generall points being remembred, will help vsus to recall the particulars vnderunder them contained; euen as the body of a Tree bringeth vsus to the maine boughes; the boughes, to the braunches; and the braunches to the little ſprigges and leaues.
Laſtly, after we hauehave heard the word we are to help our memories by prayer, meditation, and conference: for otherwiſe the foode of the word will be as meate vndigeſted, which cannot abide in the ſtomacke, or as the ſeede vncouered, which is deuoured of the fowles as ſoone as it falleth on the ground.