our browes Gen. 3. 19. Neither ought we to spend Gen. 3. 19. these gifts of God for the satisfying of our owne sinfull lusts seeing they are his Talents which he hath giuen vs to imploy for the aduancing of his owne glorie and the good of our fellow seruants The second thing to be obserued is that howsoeuer these Men respect their owne cause more then Gods Priests did easily remit Gods right so farre forth as it did not concerne their owne worldly profit and were so meale mouthed that they durst not speake against the peoples sinnes whereby his holy name was dishonoured yet they would loose none of their owne right in their sacrifices and oblations whence vve may discerne a notable corruption that is in vs which is our singular partiality in respecting our own cause more then the cause of God for when the matter concerneth him wee are verie remisse cold and easie to be intreated but when it concerneth our selues verie earnest hote and inexorable For example the Magistrate makes lawes for the maintenance of his owne right state and dignitie and being made doth most straightly execute them but either he maketh no lawes at all to represse those sins which immediately impeach Gods glory or if their be any made yet he is verie remisse in the execution many Ministers are very slacke and timerous in rebuking of sinne for feare of displeasing their parishioners but if any part of their owne right or duties be with-held from them they shew themselues bould and resolute for the recouerie of it though it be with the displeasure of the greatest many maisters suffer their seruants to vse swearing and blasphemie pretending they are so vnruly that they can beare no sway with them neither with their perswasions nor rebukes but if they offer vnto them any wrong or damage then they shew themselues men of absolute authoritie in inflicting vpon the offender sharp punishment so they can easilie dispence with their seruants for the breaking of the Sabbath and passe ouer the matter from themselues by pretending that they would willingly bring them to the Church and haue them to obserue a holy rest but they are so stubborne and wilfull that they cannot restraine them from their vaine and vnlawfull sports and yet these men who can beare no rule with their seruants on the Lord day haue authoritie and also vse it all the six dayes of the vveeke to keepe them from these vnlawfull pastimes and to make them to follow their worldly businesse and where is the cause of this great difference surely not in the seruant who might as easily be brought to sit in the Church on the Lords day as to work painefully in his trade all the vveeke but the fault lyeth vpon the maister who is so earnestly resolute for the dispatch of his owne businesse that he will admit of no deniall or excuse whereas contrariwise either he carelesly permitteth his seruants when the Lords day commeth to doe what they lift or dealeth so coldly and remisly on Gods behalfe as if though he doe speake he did not greatly care whether his speach be regarded or no so when men see Gods name dishonoured by any sin they are so bashfull and timerous that they are hardly moued to speak in Gods cause but if their owne name be traduced and their credit impeached in any company they shew themselues furiously violent in remouing the imputation The cause hereof is our coldnesse in the loue of God and our too much selfe loue which maketh men thinke all too much which they doe for Gods sake and all too little which they can doe for themselues for if there were not this exceeding partialitie in our affections wee would neuer shew our selues so partiall in our actions The vse hereof is that seeing our corruption we labour to reforme it and to this end we must continually endeauour to abate the inordinate loue of our selues and to increase in our harts that heauenly loue of God and so shall we grow more milde and moderate in our owne cause and more feruently zealous in the cause of God according to the example of Moses who in matters which concerned himselfe was Num. 12. 1. the meekest man vpon the earth and was easily inclined to put vp wrongs and to depart from his right but when he was to deale for God he tooke vpon him an holy obstinacy so as hee would not consent vnto Pharaoh that so much as a hoofe should remaine behinde them Exo. 10. 26. and shewed Exod. 10. 26. himselfe religiously cruell in slaying some of the Idolaters and causing others to drinke the ashes of the Idoll Exod. Exo. 32. 20. 27 32. 20. 27. The like mildnesse and patience shewed Samuel when his just gouernement was rejected by the inconstant people and the like feruent zeale and holy anger when hee was to deale in Gods cause against Agag the enimie of the Church and in reprouing Saul notwithstanding that he loued him for transgressing Gods commandement 1 Sam 15 1 Sam. 15. 23. 33. 23. 26. 28. 33. The third thing to be obserued is that the Prophet hauing Luxurious prodigâ—â—ity and greedy couetousnesse often goe together first accused them of liuing idlely in luxurious excesse vnder the phrase of eating the sinnes of the people doth in the next place condemne them of greedy couetousnesse and vnlawfull avarice whereby they desired to inrich themselues euen by the sinnes of the people that so they might maintaine their wastfull and profuse expences about their pleasures and belly-cheare And indeed fitly are these joyned together in the reproofe seeing they are seldome seuered in the offender for idlenesse and luxurious excesse is the mother which breedeth and bringeth forth vnlawfull couetousnesse and this wicked auarice is the nurse of this excesse and idlenesse When as men addict themselues vnto idlenes neglecting the duties of their callings and yet will maintaine their port aboue their pitch and wastfully spend in pride pleasure and belly-cheare aboue their meanes then must they of necessitie fall to plotting and deuising how they may haue extraordinary supply by wicked and vnlawful meanes when as those which are honest and approuable faile them then they begin to couet other mens goods and to plot meanes how they may compasse them then they fall to stealing purloyning bribing oppressing cousening deceiuing and what not that they may inrich themselues maintaine their excesse and pleasure Thus Magistrates consume their people with tributes and taxations that hereby they may maintaine their excesse and wastfull expences Thus Ministers heape liuing vpon liuing because they cannot be content to liue frugally within their compasse but must mainetaine a port and state aboue their lawfull meanes that by their profuse hospitality they may aduance their credit and so rush into forbidden pastures being not content to feed in the circuit of their own tether So Gentlemen that they may maintaine themselues their wiues and children in excessiue
The last thing to be obserued is that he saith he will reward God judgeth vs according to our outward actions them according to their deeds Whence we learne that in the execution of Gods punishments and judgements he doth not proceed according to mens thoughts and intentions nor yet according to their speaches and words but according to their workes and actions so that it will not auaile vs when God commeth to visite and judge vs to say that we haue had many godly resolutions religious intentions and a good meaning nor yet that we haue said Lord Lord and made a goodly profession of religion and godlinesse if we haue beene profane and vnjust in life and conuersation and haue not done the will of our father which is in heauen Mat. Mat. 7. 21. 7. 21. Seeing the Lord will reward vs not according to our thoughts and words but according to our deeds and works Not that the Lord will in judgement neglect the thoughts and words of the godly to reward them and of the wicked to punish them for the Lord seeth all things Iob. 42. 2. He Iob. 42. 2. searcheth the heart and reines Ier. 17. 10. And hee iudgeth Ier. 17. 10. euen the very secrets of men Rom. 2. 16. And it is also sayd Rom. 2. 16. that men shall giue an account of euery idle word at the day of judgement Mat. 12. 36. But this is vnderstood that the Mat. 12. 36. Lord will principally in giuing sentence in dispensing of his punishments and rewards respect our works and actions So it is said Rom. 2. 6. That God will regard euery man according Rom. 2. 6. to their works So Mat. 16. 27. it is said that the Sonne of man Mat. 16. 27. shall come in the glory of his father with his Angels and shall giue to euery man according to his deeds And the Apostle telleth vs that we must all appeare before the iudgement seate of Christ that euery man may receiue the things which he hath done in his body whether good or euill 2. Cor. 5. 10. So likewise 2. Cor. 5. 10. our Sauiour Christ setting down the forme of the last judgement sheweth that the sentence shal be pronoūced according to their workes Mat. 25. 35. 42. From whence we are not Mat. 25. 35. 42 to gather with the Papists that as wicked men are condemned for the demerit of their euill workes so the godly are saued for the merit of their good works seeing there is not the like reason in that they are absolutely euill but these not absolutely good and perfect and therefore cannot justifie nor saue vs before Gods judgement seate they being imperfect but onely a liuely faith which doth apply vnto vs Christs perfect righteousnesse But for as much as this faith is a spirituall grace and not outwardly seene therefore the Lord to take away the brags of hypocrites who would boast of that faith which indeede they haue not and to approue vnto all his righteous judgements in dispensing of his rewards and punishments doth not judge according to the roote of faith which is hidden but according to the fruits of good works which are open and manifest The vse of this doctrine is that we do not with ignorant We must not content our selues with our good meanings people content our selues with our good meanings nor with hypocrites rest in glorious speaches and in a goodly profession of Religion but that wee labour to approue both our good intentions and outward profession to be indeed sincere and vpright by our holy practise and actuall obedience For not euery one who saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of the father which is in heauen Mat. 7. 21. Not the hearers of the Law but the doers Mat. 7. 21. thereof shall be iustified Rom. 2. 14. Not they that are bare Rom. 2. 14. Luke 11. 28. hearers of the Word but they which heare it and keepe it are blessed as for those who are professors of pietie and workers of iniquitie they shall be separated from Christ and from his glory Mat. 7. 23. Mat. 7. 23. Secondly it serueth to shew the miserable estate of the The miserable estate of the wicked wicked in the day of Gods visitation who shall haue a proportion of punishment according to their sinnes for if euery sinne deserue euerlasting death seeing Gods infinite justice being offended cannot be satisfied but by an infinite punishment what a fearefull measure of condemnation is prepared for those who shall beare the punishment of their sins which are innumerable of which they haue made an vsual and common practise ANd so much concerning their punishment generally expressed In the next place it is particularly specified Verse 10. For they shall eat and not haue enough they shall Verse 10 commit Adulterie and shall not increase because they haue left off to take heede to the Lord. In which words he doth proportionate The expositiō a punishment to their sinne and withall adjoyneth another cause of all the euill which he brought vpon them The punishment proportionable to their sin is that whereas they bent their whole indeauour to pamper the belly and to passe their dayes in all voluptuous excesse the Lord threatneth that they should spend all their labour in vaine for eyther they should not attaine to that plenty which they so earnestly desired or though they had abundance yet he would with-draw his blessing and make all vnprofitable so as they should finde no contentment in any thing which they injoyed and whereas they exceedingly desired to haue store of children vnto whom they might leaue that abundant wealth which they had couetously scraped by the wicked abuse of their office and Priest-hood that so they might perpetuate their names and continue an euerlasting memory of themselues in their posteritie and because they could not haue so many children as they desired in lawfull marriage therefore gaue themselues to vnlawfull lusts and multiplyed their adulteries that so at least they might increase a bastardly broode who might succeed them the Lord threatneth that he would crosse them in this their wicked purpose also for howsoeuer they multipled their whoredomes for increase yet their posteritie should not hereby bee multiplyed but their name should perish notwithstanding all their wicked deuices to continue it and their wealth which they desired should be injoyed by their children should all come into the hands of strangers The meaning then of these words is this that because these Priests cared not what wicked meanes they vsed so they might accomplish their desires therefore the Lord threatneth to crosse and curse them in all their impious designes so as they should by no meanes attaine vnto their euill purposes More particularly because they were addicted vnto all manner of wicked auarice that being inriched they might spend their time in voluptuous pleasures he therefore
remedies Secondly God beginneth here with legall comminations The best method of preaching for the conuerting â—f a sinner before he comforteth them with any euangelicall consolations because this is the best and fittest course for the conuersion of a sinner For first their sores and festered wounds must be lanched searched and drawne with the rasour and corrosiue of the law before they be healed with the plaisters of Gods promises in the Gospell for otherwise the wound being not healed to the bottom will breake out againe and become worse then it was First we must be beaten downe before we can be raised vp we must first see our sinnes and seeing bewaile them before God will shew vnto vs his sauing mercie wee must bee nothing in our selues before we can be something in Gods sight we must labour and grone vnder the heauie burthen of our sinnes desiring nothing more then to be eased of this intollerable waight before we will come to Christ or he relieue vs we must see our owne nakednesse before hee will clothe vs with the robe of his righteousnesse our owne emptinesse before he will fill vs our owne beggerlinesse before hee will inrich vs and our owne sinnes before he will pardon vs. All which preparation is begun by the preaching of the law and therefore the Lord beginneth with it here as also hee tooke the same course with our first parents Gen. 3. and with his Church Gen. 3. and people from time to time so Iohn the Baptist and our Sauiour Christ himselfe whose example all his faithfull Ministers are to imitate c. The third thing which we are to obserue is that he deciphereth Why idolatry is called fornication the idolatrie of the people vnder the name of fornication whoredome and adulterie and that for diuers causes first in that there is betweene them great similitude and likenesse For as the man taketh the woman to wife coniugall faith being on both sides promised so the Lord hath married vnto him the Church and in Iesus Christ the second person in Trinity hath assumed mans nature into yâ— Hypostaticall vnion and so hath inseparablie ioyned vs vnto himselfe Iesus Christ also being knit vnto vs in that mystical vnion and so becomming our head and husband And likewise there is a mutuall contract passed betweene vs for the Lord promiseth his grace loue fauour protection and all the benefits of this life and the life to come and the Church for her part promiseth her loue to God coniugall faith and dutifull obedience And of this mariage mention is made Hosea 2. 19. 20. Ier. 3. 1. 8. 20. 2. Cor. 11. 2. Hos 2. 19. 20. Ier. 3. 1. 8. 2. Cor. 11. 2. As therfore the wife breaking her coniugal faith and promise and withdrawing her loue obedience and bodie from her husband that she may communicate them to some other man becommeth an adulteresse so those who breake their faith and couenant made with God and withdraw their loue obedience and outward seruice from him that they may communicate them vnto false gods and idols doe go a whoring after them and commit spirituall adulterie with them And this is the reason why in the Scriptures idolaters are vsually called harlots fornicators and adulterers and idolatrie whoredome and adulterie as appeareth Exod. 34. 15. Exod. 34. 15. Leuit. 20. 5. 6. Deut. 31. 16. Psalm 106. 39 16. Leuit. 20. 5. 6. Deut. 31. 16. Psalm 106. 39. Secondly as the adulterers are so blinded with their burning lust and blind furie that though they bee naturally wise yet they fall into sottish folly running headlong and as it were blindfold in their vncleane and filthie courses though thereby they impaire their health ruine their state lose their credit shorten their life and destroy their owne soules so Idolaters though neuer so wise through their blind superstition are so infatuated that they beleeue more palpable lies and fall into more sottish follies then little children could be brought vnto not regarding their health wealth life nor credit and hazarding the losse of their soules so that they may goe forward in their blind deuotion The second cause why idolatrie is called adulterie is to shew the greatnesse of this sinne and how odious it is in Gods sight for as it is a most horrible fault and to any louing husband most abominable if a wife should prostitute her selfe vnto others and that in her husbands sight and presence so is this sinne of idolatrie no lesse grieuous or odious because the Idolaters doe prostitue themselues to idols to commit spirituall whoredome with them and that in the sight and presence of God who seeth all things and is present euery where But it may be obiected that idolatrie is a farre greater sinne then adulterie and therefore when it is called by that name the sin is rather extenuated then aggrauated I answer first the grieuousnesse of this sinne is so much the greater by how much more excellent the person is who is iniured and offended and therefore when this adulterie is committed against Gods glorious Maiestie it is infinitely more outragious and hainous then when man is thus wronged Secondly though idolatrie is a farre greater sinne then adulterie yet when it is called by this name it is aggrauated not in it own nature but according to mens conceit and opinion who make light account of the sins of the first table as idolatrie blasphemie breaking the Sabbath but thinke the sinnes of the second table very hainous in respect of the other as murther adulterie theft and such like And therfore the Lord calleth them by the names of these sinnes which we can better iudge of to make them as they are odious and hainous in their owne nature so also to appeare vnto vs. As if a man hauing to deale with a louing child and intending to aggrauate the hainousnesse of this sinne of murthering the prince should compare it to parricide he should to his conceit make it appeare much more grieuous although it be a farre more hainous and pernitious sinne to murther the prince who is the father of the countrie then a mans owne naturall parent And these are the things which are to be obserued out of Idolatrie and superstition know no limits the name The fourth thing to be obserued is that hee saith they had committed great whoredoms and also continued in them wherein we may note the nature as of all other sins so of this sin of idolatrie For if once it bee entertained it knoweth no limits nor bounds but with the heate of blind furie ignorant superstition it carrieth meÌ„ as it were hoodwinckt into all grosse and abominable impietie so that there is no creature in heauen or earth so base and contemptible which the Idolater in his blind deuotion wil not worship in the place of God as appeareth Rom. 1. 23. And this Rom. 1. 23. befalleth them by the iust iudgement of God that they should be carried
especially their magistrates superiors goueruours both ecclesiastical and ciuil so by the children we are to vnderstand the particular members of this Church especially subiects and inferiours For the Lord contenteth not himselfe with a generall denunciation of his heauy iudgements against the whole Church but he descendeth to particulars and specially applieth his threatnings to euery particular member of this body that so hee may bring the mother and the children the whole body and the seuerall parts superiours and inferiours vnto true repentance Superiours when as they consider that not onely they themselues shall haue the greatest measure of punishment inflicted on them because by their authority and example they haue bin the ringleaders vnto al wickednes but also that the poore people committed to their charge whom they ought as tenderly to loue as the kinde mother her deare children shal through their bad example and ill gouernment fall into the like sins so be made obnoxious to the like punishmēts So likewise inferiours may be drawne to repentance when as they consider that their following of the example of their superiours and obeying their authority in euil will not priuiledge them frō Gods iudgements but being partakers with thē in sin they shall also be partakers of their punishments And so much for the persons The punishment it selfe is that the Lord will haue no mercy or pittie vpon them not that the Lord will vtterly and absolutely exclude them from mercy but onely on this condition if they perseuered in their sinnes without repentance neither doth hee debarre them of all mercy in regard of their eternall saluation but in respect of their temporary reiection from being his people and children as may appeare by the latter part of the chapter The meaning therefore of these words is this that as he had denied to haue pitie vpon the mother and had diuorced her stripped her and made her like a wildernesse c. so neither would he haue any compassion of the children to to spare them but would bring vpon them the same punishments which he had denounced against their mother And this is the punishment here denounced The cause moouing the Lord to inflict it is expressed in these wordes For they bee the children of fornications In which words is contained a twofold cause of the childrens punishment the first because they are the children of fornications that is the issue of an adulterous mother or more plainely thus because they are members of an idolatrous Church who by their gouernours ciuill and ecclesiasticall are nuzled and nursed brought vp and instructed in idolatry and a false religion The first cause therefore why the Lord reiecteth the children is in the mother that is in the whole Church especially their gouernours and rulers both ecclesiasticall and ciuill because by the former they were taught not a true but a false and idolatrous religion and by the other were not restrained from idolatry and false worship and vrged to worship the true God after a true manner but rather by their example inticed and by their authority forced to forsake the true God and follow idols But here it may be demanded whether the sinne of the How God punisheth the sinnes of gouernours in the people gouernours is a iust cause to mooue the Lord to punish the subiects To which I answer that there are two sorts of punishments the first corporall and temporall the second spirituall and eternall In respect of temporall punishments it is iust with God to punish the sinnes of parents in children and of gouernours in the subiects because in respect of the whole body they are parts and members belonging vnto them as the chiefe and principall and therefore whilest the children and subiects suffer punishment the parents and gouernours are punished in them 2. Sam. 12. 14. 24. 12. 17. 2. Sam. 12. 14. 24. 12. 17. But in respect of spirituall and eternall punishments the Lord doth not inflict them vpon the children and subiects for the sinnes of the parents and gouernours positiuely vnlesse they likewise partake with them in their sinnes and follow their wicked example howsoeuer hee may iustly for Ezech. 18. their sins lay vpon them priuatiue punishments by withholding from them his grace and the gifts of his holy spirit which he is not bound to giue of which they being depriued runne into sinne and so make themselues obnoxious to positiue punishments Now these children of which the Prophet speaketh were not onely borne of an idolatrous mother but also they themselues liued and continued in that idolatry in which they were bred and instructed And this is the more principall cause why these children are punished because they liked and approued imbraced and liued in the idolatry of their mother for not simply to haue been the children and members of an idolatrous Church nor to haue been brought vp and instructed in her idolatries is a cause which moueth the Lord to reiect any if afterwards they hate and forsake the idolatry of their mother and loue and imbrace the pure and sincere worship of God The which was the state of many of Gods children in the common apostasie of the Israelites and is the state of many who haue come out of the spirituall Babylon being begotten vnto God by the immortall seede of his word But these of whom the Prophet speaketh had not onely in times past been but presently were the children of fornications they were not onely brought vp in idolatry but still they liked and liued in it and this he implieth when as he faith not that they had been but presently were the children of fornication And this is the meaning of these words The doctrines to be obserued out of them are these First wee may note that That particular application is necessary in the ministery of the word the Lord contenteth not himselfe with a generall denunciation of his iudgements against the whole Church of Israel but also applieth them specially to the particular members thereof The which example is to be imitated of Gods Ministers especially considering that such is the selfeloue pride hypocrisie and security of men that they will make no application of generall reprehensions and threatnings vnto themselues so long as they can shift them off and apply them vnto others An example hereof we haue in the secure Israelites Esa 28. 15. and in the Priests and Pharisies Matth. Esa 28. 15. Matth. 21. 41. 21. 41. yea Dauid himselfe made no vse of the generall parable for his humiliation till it was particularly applied 2. Sam. 12. 7. And therefore because that which is spoken to all is 2. Sam. 12. 7. spoken to none it hath been the custome of all Gods true Prophets and Ambassadours to make particular application of their general doctrines to the special vse of their own hearers so Nathan to Dauid 2. Sam. 12. 7. Peter to the Iewes 2. Sam. 12. 7. Acts 2. 23. Act. 2. 23. all
heare her when as he giueth vnto her vertue to gather cloudes and vapours and open her windowes floodgates so as she may distill her sweete drops to water the earth The last thing here expressed is the persons vpon whom the Lord will bestow these benefits namely all his elect and faithfull ones whom hee hath espoused vnto himselfe and these are comprehended vnder the name Iizreel the signification of which word is here changed neither is it here taken in the euill part as it was Ch. 1. 4. to wit for the seed of God whom he would scatter and cast away but in the better sense for the seed of God whom he would gather into his Church and store vp in his garner of euerlasting happinesse By which change of the signification the Lord would shew that his wrath was changed into mercie and his iudgements into benefits in the time of the Gospell And that this name is so to be taken it appeareth by the verse following where the Lord following the allegorie saith that he will sow her that is this Iizreel his holy seed as also in that he changeth both the other names Lo-ruchamah into ruchamah Lo-ammi into ammi No mercie into Mercie and Not my people into Thou art my people And this is the meaning of these words The doctrines The Do ∣ ctrines which arise out of them are these First wee may here learne who is the author of all our blessings and benefits temporall The Lord is the author of all blessings and spirituall namely the Lord himselfe for he it is that giueth vs our corne wine and oyle he it is who causeth plentie and maketh dearth and out of the garners of his al-sufficient prouidence wee haue all our prouision and sustenance The eyes of all waite vpon him and he giueth them their meate in due season and if he shut his hand they all hunger and pine for want if he open it all things liuing are filled with plentie as it is Psal 145. 15. 16. Psalm 145. 15. 16. The consideration whereof should moue vs rather to depend vpon the Lord for our plentie and prouision then vpon the heauens the earth or the seasons of the yeere seeing he is the principall cause and these but his instruments and inferiour meanes which he vseth for our good Secondly if wee abound in these blessings let vs praise the Lord in the fruitiō of them and be readie out of our abundance to relieue the want and penurie of our poore brethren as the Lord hath inioyned vs for all these temporall benefits though good in themselues are not good vnto vs vnlesse they be receiued with thanksgiuing and sanctified to our vse by the word and prayer as it is 1. Tim. 4. 5. And if abounding with them we do 1. Tim. 4. 5. not communicate them with the poore we commit the sinne of the Sodomites as appeareth Ezech. 16. 49. and consequently Ezech. 16. 49. make our selues obnoxious to their punishments Secondly we may here obserue the time when the Lord The new Couenant is the fountaine of all our good bestoweth these benefits vpon his Church expressed in these words And in that day that is in the day of her espousals when she is married vnto Christ in righteousnes iudgement c. and by Christ reconciled vnto God for before this day we are not onely strangers but also enemies and so remaining subiect to Gods wrath we haue all the creatures opposed against vs but when wee are married vnto Christ and in him reconciled vnto God then all things work together for our good and nothing is wanting vnto vs which is profitable Rom. 8. 28. for vs to receiue From whence we learne that this new couenant of grace betweene God and vs and this spirituall marriage with Christ is the fountaine from which all blessings and benefits spring and flow vnto vs. And therefore if we would haue no good thing wanting which we can desire thē let vs in the first place seek to be espoused vnto Christ in righteousnesse iudgement benignitie and compassion and then the Lord will supplie all our wants and giue vs plentie of corne wine and oyle and all other his benefits And let vs auoid the practise of worldly men who in the first place seeke for glorie riches houses lands and pleasures and in the meane time neuer seeke to be espoused vnto Christ or in him to be reconciled vnto God deferring this as a matter of least importance to old age or the end of life but rather let vs In the first place seeke the kingdome of God and his righteousnesse Matth. 6. 33. and then all other things shall be cast vpon vs as our Sauiour hath promised Matth. 6. 33. Let vs first labour to be receiued into the couenant of grace and to be espoused vnto Christ Iesus and then he will inrich vs with the dowrie of all his temporall and spirituall benefits Thirdly we here learne that whatsoeuer vertue strēgth The creatures haue all their vertue from God whereby they benefit vs. is in any of the creatures to benefit sustaine and nourish vs they haue it wholly from the Lord as appeareth by this notable gradation for we cannot ordinarily liue without corne and food we cannot haue these vnlesse the earth bring them foorth for our vse the earth is barren and vnfruitfull vnlesse it be watered with the dew of heauen the heauens haue no power to distill their fruitfull and pleasant shewers vpon the earth vnlesse the Lord giue this vertue vnto them So that he is the principall cause and first mouer who setteth all inferiour meanes on worke and giueth them motion and strength to deriue his blessings and benefits vpon man neither can a drop of raine fall vpon the earth nor the earth bring foorth one graine of corne but by Gods prouidence and appointment and therfore we may conclude with the Apostle that In him we liue moue and haue our being Act. 17. 28. Is then Act. 27. 28. the earth fruitfull let vs ascribe the whole glorie vnto God haue we a fertill soyle let vs not rest vpon it but vpon Gods prouidence for he that hath giuen it this power and vertue can take it away make it barren Is there a dearth and scarcitie Psal 107. 34. in the land let vs not looke so much to the heauens clouds and weather as vnto God the ruler and disposer of them all expecting and begging plentie at his hands and so hee will heare the heauens and the heauens the earth the earth the fruits and the fruits will heare vs c. Fourthly we here learne that howsoeuer the Lord is the God bestoweth his blessings by inferiour meanes principall cause and chiefe author of all the benefits which we receiue yet we are not to expect them from his hand immediatly but mediatly by inferiour causes and instruments as appeareth by the gradation here vsed and therefore wee
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 vs and spend our liues not onely 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 vs 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 onely 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 loue of God and other hidden graces though they be destitute of the loue 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 vs 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 loue 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 loue 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 loue of God is not much if their loue 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 vnder 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as are ignorant and through ignorance are deceiued And sinnes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 vnto 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 loue 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 onely 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 haue forgotten him and therefore if God at any time neglect and forget his people it is manifest that it is because they haue neglected and forgotten him first And thus haue 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 haue 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 haue 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 vnto 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 vnder 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 vnder 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 shal be 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 vnto 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 haue 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 vs 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
contemne the word of the Lord and desperately resolue to continue in their idolatrie Iere. 44. 16. 17. 21. 22. The like may be said of Ieroboam Iere. 44. 16. 17. 21 22. Ahab and the rest of the idolatrous Kings who after they had ioyned themselues with idols could by no meanes be euer parted from them neither by Gods word nor by his miracles by his benefits nor by his punishments And euen in our owne daies doe wee not see that the idolatrous Papists hauing wedded themselues to their superstitions will by no meanes admit of any diuorce and separation but shutting their eyes against the light of Gods truth and hardening their hearts against all those holy precepts whereby idolatrie and superstition is forbidden and condemned impudently persist in their euill courses chusing rather to rase out that which was written by Gods owne finger and to mangle and maime the commandements of almighty God which prohibite the making and worshipping of images then to suffer their idolatrous superstitions to bee rooted out of their hearts or to admit of any diuision or separation betweene them and their idols The vse of this doctrine is that when any are suiters vnto We must preuent the beginnings of idolatrie vs in the behalfe of idols for our loue we giue them a speedie answere and forbid the banes when they are first published alleaging for our selues that wee are alreadie married to our husband Christ and therefore cannot entertaine their loue vnlesse wee would become notorious strumpets that we haue alreadie receiued Christ into our hearts and therefore there is no place there for idols seeing there can bee no communion betweene them that we are the temples of the holy Ghost which hath no agreement with idols as the Apostle speaketh 2. Cor. 6. 16. Yea let vs not onely abhorre 2 Cor. 6. 16. this spirituall whoredom in the grossest kinds but also withstand all meanes and occasions thereof making with Iob in another kinde a couenant with our eyes that wee will not looke vpon these alluring harlots and stopping our eares against all those bewitching pandors who solicite for them and wooe our harts from God and his pure worship Otherwise such is the inclinablenesse of our hearts to idolatrie and superstition and in so neere a bond of loue is corrupted nature and our fleshly part vnited with idols that if wee giue way to the first motions and suffer our hearts and affections to be ioyned with them the knot betweene vs will prooue inseparable and no perswasions will withdraw vs from them Thirdly wee here learne from the name which the holie Idolatrie and superstition bringeth no true comfort but horror and anxietie Ghost giueth vnto idols that they doe not giue vnto those who are deuoted to their seruice any true comfort or sound ioy or peace of conscience but contrariwise horrour and scare disquietnes of minde and iust cause of griefe and sorrow in respect of the manifold miseries calamities which they bring to both soule bodie and state in this life and the life to come For whereas those who serue the Lord the Prince of peace and God of all consolation may certainly expect from him peace of conscience in the middest of all wordly garboyles and true comfort when they are compassed about with all calamities contrariwise they who worship idols serue Satan the prince of terror and feare who continually tormenteth his vassals with perplexed mindes and troubled consciences and draweth them to their deuotions by dreadfull apparitions and affrighting terrors hauing no ground to giue vnto them whereupon they may build any sound cōfort Wheras those who truly serue God according to his reuealed will may securely expect helpe in the time of trouble and protection and deliuerance in the time of danger because hee is omniscient and knoweth our estates omnipotent and can relieue vs most kind and gratious and will not withdraw his helping hand when we stand in need contrariwise these idols are blind and cannot see vs impotent and cannot helpe vs without any loue yea without reason sense and life and therefore regard vs not when we most implore their aide Of the former we haue an example in Elias who worshipping the true God in a true maner was heard of God magnified in the sight of the people by an admirable miracle and protected and deliuered in the middest of all dangers of the others in Baals Priests 1. King 18. who by worshipping their idoll got nothing but wounds to their bodies anguish and perplexitie to their minds and soules and vtter destruction to them both The like reward had Ieroboam Ahab and the rest of the idolatrous Kings for their zealous deuotions and painfull seruice which they performed to their idols The vse of this doctrine is that which the Apostle Iohn teacheth vs 1. Ioh. 5. 21. that we keepe our selues from idols 1. John 5. 21. and preserue our bodies and soules pure and vndefiled from the filthie spots of this spirituall vncleannesse And this wee shall do if we resist and withstand the first beginnings and degrees of idolatrie and in Gods worship and seruice submit our selues to be guided by the straight line of his holy word neither declining on the right hand nor on the left or if wee haue been alreadie seduced and ioyned with idols I meane in the worshipping of Saints Angels and Images vnto which kind of idolatrie the Papists allure vs both by their doctrine and example then let vs betimes breake off this fellowship whilest yet there remaineth some hope of separation For if when in our heart and affections we are first ioyned and glewed vnto them we pull our selues asunder with an holy violence we shall finde the separation almost as easily atchieued as attempted the vnion being greene and weake but if we be hardened and strengthened in this coniunction by long time and custome we shall find that the whole wood will as easilie breake in sunder as the ioynt and as soone will the bodie part with his members and the soule admit of a willing diuorce from the bodie as we being thus ioyned may be seuered from idols vnlesse we be plentifully watered with the dew of Gods word and be throughly warmed with the fire of his holy Spirit and so being suppled be made pliable to Gods will Lastly wee heere learne that when men haue long withstood We must giue ouer those who are past cure and not intermeddle with them the meanes of their saluation and are hardned in their sins so as there is no hope of doing them good by our holy admonitions instructions exhortations and reprehensions then are we to let them alone and not to intermeddle with them first because we shall expose Gods holy ordinances to pollution and subiect them to the proude contempt of rebellious and malicious men contrarie to the admonition of our Sauiour Matth. 7. 6. Giue yee not that which Matth. 7. 6. is holy to dogs
wisedome is infinite and most perfect It is Iehouah that speaketh who hath his being from himselfe and therefore is eternall so that he euerliueth to reward the obedient aad punish the rebellious It is Iehouah who is immutable and therefore the same faults which he disliked amongst the people in the time of Hosea he misliketh also now the same duties he required of them he requireth of vs and as then he multiplied his mercies vpon them who heard and obeyed him and his iudgements vpon those who were rebellious and obstinate in their sinnes so hath he now also the like mercies and iudgements in store for them who either heare and obey his word or wilfully neglect and contemne it It is Iehouah who is omnipresent and omniscient and therefore is an eyewitnesse and beholder of all our actions yea of our secret thoughts and intentions so that he taketh a special view both of our obedience to reward it and of our disobedience to punish it If a iust Iudge should alwaies look vpon the actions of a malefactor it would restraine him from his wickednes because hee that seeth him hath power in his hand to punish him If a Prince should alwaies behold the seruice of his subiect he would performe his duty with great diligence and chearefulnes in hope of reward But our powerful Iudge looketh on vs and therfore let vs not offend him for feare of punishmēt our gratious King beholdeth our seruice and therfore let vs obey his word with chearefull diligence assuring our selues y◠he will not send vs away empty handed It is Iehouah that speaketh who is omnipotent and omnisufficient and therefore he is able to punish vs if we neglect his word be we neuer so mightie and sufficient to reward vs and to protect vs from all enemies and other daungers if we hearken vnto it and obey it It is Iehouah who is not onely in himselfe infinite in all perfection and the chiefe goodnesse but also doth communicate this his goodnes vnto his creatures for in him we liue and moue and haue our beeing Act. 1728. He hath created vs of nothing and redeemed vs when we were worse then Acts 17. 28. nothing he hath giuen vs our beeing and doth preserue vs that we may continue to bee multiplying vpon vs all those benefits which are necessarie for our health strength and welfare and when notwithstanding we made the end of our being to be in endlesse miserie he hath procured and prouided for vs by the price of the precious blood of his best beloued an eternall being in ioy and happines Seeing therefore Iehouah is our Lord by a treble right both because he hath created and giuen vnto vs our being and hath redeemed vs that we might euer be in happinesse and prouideth all things for vs needfull at his proper charges protecting vs from all enemies and deliuering vs out of all daungers therefore let vs attentiuely hearken to the voice of our Lord and diligently practise those duties which he inioyneth vs. Lastly it is Iehouah that speaketh vnto vs in this prophecie who as he hath his being of himselfe and giueth being Exod. 6. 3. to all his creatures so especially to his word and that both to his promises and also to his threatnings And therefore if we will performe obedience vnto the words of this prophecie then shall we be made partakers of all the gracious promises therin contained But if we wil not hearken vnto them nor submit our selues in holy obedience to walke in thē but cast them behind our back and wilfully go forward in those vices which in this book are forbidden and condemned then shall all those plagues and punishments which are therein threatned fall vpon vs for the Lord is most true of his word and immutable in the administration of his mercies iudgements vnto al men in al times and ages And so much concerning the principall cause chiefe author of this prophecie The second thing to be considered is the matter of this The matter of this prophecie the word of the Lord. prophecie which he saith is the word of the Lord that is the Lords speech or prophecie reuealed to the Prophet Hosea And this matter or argument is common to all the Prophets yea to all the Penmen of holy Scriptures and therefore it is vsually prefixed and often repeated in their writings but in diuers phrases as The word of the Lord Thus saith the Lord The vision of Isaiah The burthen which Habacuc did see c. which all signifie the same word of God sauing that the word respecteth the speaker vision the hearer and burthen signifieth the denunciation of some heauie punishment Now the reason why the Prophets prefix these phrases is that they may gaine authoritie to their speeches and moue their hearers and readers to reuerence attention and vnto holy obedience to those things which they deliuer because they come not in their owne names but are sent of God and haue his ambassage put into their mouthes they speake not according to their owne conceits and inuentions but the pure and sincere word of God And to the same end doe the Apostles likewise shew their calling from God that they speake not their own words but the words of God So Rom. 1. 1. Paul a seruant of Iesus Rom. 1. 1. Christ called to be an Apostle put apart to preach the Gospell of God Gal. 1. 1. Paul an Apostle not of men neither by man but Gal. 1. 1. by Iesus Christ and God the father And verse 11. he affirmeth that the Gospell which he preached was not of man nor receiued nor taught of man but by the reuelation of Iesus Christ So the Apostle Iohn 1. Epist 1. 1. That which was from 1. Iohn 1. 1. the beginning which we haue heard c. that declare we vnto you And Apoc. 1. 1. The reuelation of Iesus Christ c. Apoc 1. 1. The doctrines which herehence we learne are diuers first Gods mercy in seeking the conuersion of sinners we may obserue the endlesse and boundlesse mercy of God to his Church and people who being iustly prouoked to wrath against them for their sinnes doth not suddainely powre forth his iudgements vpon them but giueth long time of repentance and because he would not haue them ouertaken of his plagues sendeth his Prophets to allure them to obedience by gratious promises and to terrifie them from sininng by denouncing heauie iudgements And thus did he deale with the Israelites in this place c. And the like mercy hath he a long time shewed vnto vs c. Out of which we may further gather that so long as hee sendeth his Prophets and vouchsafeth his word vnto a people he hath not vtterly reiected them nor shut vp the dore of his mercy against them For to this end he calleth them by his promises and threatnings because he would not the death of a sinner but that hee should
and therefore seeing the commandement of God made that action lawfull which otherwise would haue been theft in the people of Israel therefore the like commandement might make this mariage of the Prophet lawfull which in it selfe was vnhonest and vnlawfull To which I answere that there is great dissimilitude in these two examples for first God the soueraigne Lord and chiefe owner of heauen and earth and all that in them is in his own right and by his sole authority might take that which was his owne frō one and giue it to another Secondly this action was lawfull by the law of nature and nations that those who had long serued them as bondmen should haue some reward for their labours which because they tyrannically withheld the Lord like a Soueraigne monarch and iust iudge righted the cause of the oppressed and appointed vnto them this wages for their tedious seruitude And therefore there being no such equitie in this vnhonest mariage and seeing the Lord neuer by his sole authoritie commandeth things vnlawfull and dishonest this example maketh nothing for their purpose Againe they obiect that God commanded Abraham to sacrifice his owne sonne which action in Abraham should haue been vnnaturall and wicked I answere that this commandement in Gods purpose was a commandement of triall onely which he meant not should be put in execution Yea but though Abraham had slaine his sonne his action had been iust and lawfull I answere that this also is most true for seeing God who is absolute Lord of all creatures and chiefe iudge of heauen and earth hath vnlimited power of life and death and seeing the party was to be slame howsoeuer he was innocent towards his father yet had deserued not onely temporarie but also eternall death in respect of his sinnes against God Abraham being commanded by God to be his minister of iustice in executing deserued punishment vpon his sonne was to set aside fatherly affection and to yeeld obedience to Gods seruice but yet iust commandement Neuerthelesse because the outward administration of this act would haue seemed vnnaturall and against the law of nature and nations the Lord onely inioyned it by way of triall and neuer purposed that it should be put in execution although being the father of spirits it was easie for him to haue raised him againe from death to life And therefore this semblable commandement of a seeming vnlawfull thing affordeth no colour to proue that this dishonest marriage should bee actually inioyned and performed Secondly we may not giue such an exposition of one of Gods Commandements which contradicteth and crosseth an other but that one of such holy and high a calling as this Prophet should linke himselfe in marriage with an infamous and common harlot contradicteth and crosseth other commandements and therefore we are not thus to expound it The proposition needes no proofe the assumption is manifest by these reasons In that it was vnlawfull for the high Priest to take to wife a diuorced woman a woman polluted or an harlot nay he might not so much as marry a widowe Leuit. 21. 14. In that the Lord giueth speciall charge concerning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choyce of his Ministers that their wiues be honest sober and faithfull 1. Tim. 3. 11. and that they haue faithfull children not riotous or disobedient And therefore it is not likely that the Lord who hath had such speciall care of their marriages would inioyne his Prophet to take vnto him an harlot and her adulterous broode and so make his house which should be vndefiled a stewes or filthy brothell Thirdly by such a marriage God should haue made his Prophet contemptible and his ministery and that true religion which he professed should by this meanes haue beene despised and exposed to the slanderous reproach of vnbeleeuers who are apt to take all occasions whereby they may disgrace Gods Ministers and their ministery Fourthly whereas the Lord calleth not onely his wife a woman of fornications but his children also children of fornications hereby it is manifest that this was not actually done but in vision and parable for if we say that they were her children before marriage the text is plaine against it which affirmeth that she conceiued after marriage and bare these children vnto him if wee say that the Prophet had them by her in lawfull marriage how then could they bee truely called children of fornication though before marriage she had plaied the harlot Fiftly there was no necessitie why this should be actually done seeing if it onely appeared to the Prophet in vision and were deliuered to the people by way of parable it were sufficient to conuince them of their sinne which was the maine end the Lord aimed at Sixtly it should not haue been so fit for Gods purpose that this should be actually done seeing he could not marry her and haue by her three children one after an other in lesse time then almost three yeares whereas the Lord sendeth his Prophet to the end that hee should presently conuince the people of their sinnes and reclaime them from their corruptions which were so great that they needed present cure Lastly in the third chapter the Lord commandeth the Prophet to loue and take vnto him an adulterous harlot but this the Lord would not haue actually done for the Lord is a holy and pure Spirit who hateth and abhorreth adulterie and all vncleannesse but onely in type would haue the adulteries of the Israelites which they committed with their false gods discouered from which the great loue which he their Lord and husband had from time to time shewed vnto them could not restraine them And therefore seeing that is typically to be vnderstood why not this also But it is obiected that in the text this is plainely set down as an history of things actually done I answere that this Obiection 1 Answer is vsuall with the Prophets to the end that they may after a more significant and emphaticall manner expresse their mindes and leaue a more deepe impression in the mindes of their hearers to propound types and parables as histories of things done for the distinguishing whereof and the true expounding of such places we are to obserue this rule that where the litteral sense implieth any impossibility or grosse absurditie or any thing contrarie to the analogie of faith or some other plaine place of Scripture there wee are to expound it as a type or parable but in this place if wee take the litterall sense it implieth a grosse absurditie and contradicteth other places of Scripture as I haue shewed and therefore it is to be vnderstood typically and as a parable Neither are we to vnderstand this place so only but many other the like which seeme as plaine histories of things done as this here So Esay is said to haue walked naked and barefoote 3. yeeres Esa 20. 2. 3. So Ezechiel is commanded Esa 20. 2. 3. Ezech 3. 1. 2.
wickednesse with the heauy burthen of our corruptions And therefore Let vs cast away euery thing that presseth downe and the sinne that hangeth so fast on and let vs runne with patience the race which is set before vs as the Apostle exhorteth Heb. 12. 1. and according to Heb. 12. 1. his example Let vs forget that which is behind and indeuour our selues to that which is before and follow hard towards the marke for the price of the high calling of God in Christ Iesus as it is Phil. 3. 13. 14. The vertues of our parents are not hereditarie Phil. 3. 13. but their vices and their godlinesse will not priuiledge vs from falling into all wickednesse vnlesse we striue and labour non solùm ad Ruborem sed sudorem with all paines and diligence to follow after them in their steppes for through our owne corruption we easily degenerate and if at any time we cease to become better we then beginne to become worse Thirdly we may obserue that as it little auailed the people Outward titles nought auaile vs without inward vertues of Israel to be the sonnes of Iacob according to the flesh when they nothing resembled him in the spirit nor to be intituled with his name wheÌ„ as they disclaimed his graces and vertues seeing notwithstanding all this God now threatneth and soone after inflicteth vpon them most feareful punishments so it will little profit vs to be entitled Christians if we liue as prophanely as infidels to be called the Church of God if in our conuersatioÌ„ we resemble the synagogue of Satan to be counted professors of religion and the children of God when in our liues we denie the power thereof and spend our times like the sonnes of Belial to be the children and posterity of the godly if we degenerate from their Christian profession holy practise For God is not pleased with shadowes but with substance not with outward titles but with truth in the inward parts neither wil our pareÌ„ts vertues exempt vs from feeling Gods heauie iudgements if we like a degenerating ofspring be euill and vitious And this appeareth Ezech. 18. 10. 13. and in the examples of Cham Ezecb. 18. 10. 13 Esau Absolon Adoniah Iehoahaz and many others ANd thus much concerning the name wherein the punishment of the people is typically signified Now we are to speake of the reason hereof wherein this punishment is plainely denounced For yet a little and I will visite the blood of Iisreel vpon the house of Iehu and will cause to cease the kingdome of the house of Israel Vers 5. And at that day Verse 4. 5. I will also breake the bow of Israel in the valley of Izreel In which words are contained first the time of the punishment The exposition when it must bee inflicted yet a little 2. the punishment it selfe I will visit 3. the sinne for which the punishment is inflicted The blood of Izreel 4. the obiect or subiect of this punishmeÌ„t which is threefold 1. Iehu and his posteritie 2. the state of the kingdome of Israel 3. the whole power and strength of the Commonwealth Lastly the place appointed for execution in the vallie of Izreel The time is signified in these words yet a little whereby he intimateth two things first that the Lord would not presently inflict these iudgements threatned but that he would yet giue them some time of repentance and for a while deferre his punishments which long agoe they had deserued 2. That though hee spared them for a while yet the time should not be long vnlesse they preuented his iudgements by forsaking their sinnes and turning vnto him For in all threatnings though neuer so speedie this condition is to be obserued the which the Israelites neglecting the punishment was accordingly inflicted For at the most the Prophet prophesied but 14. yeeres before the end of Ieroboams raigne and after that his sonne Zacharias had reigned but sixe moneths he was killed by Shallum and so the kingdom 2. King 15. 8. 10. ceased in the house of Iehu at which time God begun to visit the people the which his visitation not onely of the sins of Iehu but of the house of Israel hee accomplished in the reigne of Hosea when as the King and people were led into captiuitie by Shalmaneser King of Babylon So that the sense of these words is thus much as if hee should haue said Although your rebellions bee great and the measure of your sinnes full yet such is your hardnesse of heart and carnall securitie that you promise vnto your selues immunitie from punishment putting the euill day farre from you as though you should euer escape but doe not thus flatter your selues for assuredly the Lord will very shortly visit you for your iniquities and pay you home for all It is true indeede that although your outragious wickednesse doth crie out for present vengeance yet the Lord to shew his patience and long suffering and to leaue you quite without excuse will a little deferre his punishments and expect your repentance but let not Gods delaies and mercifull patience cause you to deferre your conuersion for vndoubtedly if you obstinately persist in your impenitencie the Lord will very quickly execute on you these iudgements which he hath caused mee to denounce against you And this is the meaning of these words yet a little The The doctrines doctrines which hence we gather are these First we may obserue 1. Gods patience and long suffering Gods infinite mercy patience long suffering in sparing of this rebellious people long after their sins cried for vengeance in the meane time sending his Prophets vnto them to inuite theÌ„ to repentance that so they might escape his iust punishments He is long before he threatneth and rather striueth to master mens stubburnnes to incline them to obedience by his mercies and benefits and after he threatneth he is long before he is drawne to punish and after that his iustice vrgeth him to resolue vpon this and that the hainous sinnes of his people crie out in his cares that it is more then time that deserued punishment were inflicted yet hee spareth a little and like a louing father after he that hath taken his rod into his hand and hath lifted it vp to fetch his stroke he yet pauseth and staieth his hand expecting our submission and repentance that so hee may spare vs. And thus hee dealt with the old world as appeareth Gen. 6. 5. 12. 13. with Gen. 6. 5. 12 13. the Amorits who though they were most wicked idolaters yet he deferred their punishment 400. yeeres Gen. 15. 16. Gen. 15. 16. And thus also hath the Lord dealt with vs. So that the Lord is content to attend our leasure being more loath to punish then we to suffer punishment and therefore when the time is more then past wherein iustice bâ—ggeth for vengeance mercie intreateth yet a little that iudgement may be deferred yea and after
weake and in want of all things but want of misery Secondly because he was a Prophet sent not to the Iewes but to the Israelites he doth not meddle with their sinnes which were many nor denounceth Gods iudgements against them but leauing that to their owne Prophets he applieth himselfe to his owne people by all meanes seeking to humble and bring them to true repentance and because this promise of saluation and mercy vnto the Iewes was effectuall to this purpose therefore he reciteth it that their hearts being wounded with griefe and emulation and their pride and insolency being beaten downe they might in some sort be prepared for true repentance And thus much for the vnderstanding of the first point The doctrines which from hence we learne are these First Doctrines That in common calamities God hath aspeciall care ouer the faithfull that when the Lord exerciseth his iudgements vpon the wicked he hath in the meane time a speciall care of the preseruation of those that feare and serue him to deliuer them out of the middest of common calamities as appeareth in this place for though he suffered the people of Israel to be ouerthrowne by their enemies yet he so curbeth them in with the strong raine of his prouidence that they could not enter into the next bordring countrie of Iuda whom they hated with equall malice albeit they were much fewer in number and weaker in power and in outward appearance altogether vnable to make any resistance And this is manifest by many such examples of like deliuerances out of common euils So was Noah preserued in the common deluge Lot in the destruction of Sodom the Israelites from the plagues of Egypt For the iust Iudge of heauen and earth will not destroy the iust with the wicked Gen. 18. 25. And the Lord knoweth to deliuer the godly out of tentation and to reserue the Gen. 18. 25. 2. Pet. 2. 9. vniust to be punished Secondly we here learne that though our sinnes be great Gods mercy to those that repent and our imperfections and corruptions manifold yet this will not withhold from vs the course of Gods mercies if we turne to God by repentance The Iewes were not much behinde the Israelites in rebellion idolatry and all wickednes and yet because they often forsooke their wicked waies either when they were admonished by Gods Prophets or exercised with afflictions and turned vnto God by true repentance therefore the Lord promiseth vnto them mercy and deliuerance whereas the Israelites who continued obstinately in their impenitency were giuen ouer of God to vtter destruction The like example we haue in Saul and Manasse Peter and Iudas and many others Thirdly we learne that it is a notable argument to moue the Lord to spare a people when as they maintaine amongst God spareth those who maintaine his pure worship though they be polluted with many corruptions them Gods pure and sincere worship and seruice notwithstanding they are polluted with many corruptions and imperfections but when as true religion is banished or despised when Gods sincere worship is neglected and idolatry and superstition erected this is a strong motiue to cause the Lord to powre downe his fearefull iudgements as appeareth in the example of the Israelites and the Iewes Whilest the wise continueth her loue and mariage fidelity towards her husband he is content to beare with many infirmities and to put vp many iniuries but if she violate her faith and place her loue vpon a stranger he is kindled with rage and iealousie and will neuer indure such intolerable wickednesse so whilest the Church which is Gods spouse continueth in her loue and obserueth her mariage promise that she will obey and respect him aboue all he is content to spare her though she be full of corruptions and imperfections but when she withdraweth her loue and setteth it vpon idols and disclaiming her promised obedience neglecteth his pure religiō sincere worship and seruice then will his iealousie burne like fire and his wrath wil suddenly breake forth and vtterly consume her being now no better then an adulterous harlot It is true indeed that where Gods true religion is established and his Gospell sincerely preached there if the people doe not liue according to their professiō bring forth the fruits thereof it will not priuiledge them from afflictions and punishments nay rather the Lord will first visit them because they are of his owne family as appeareth 1. Pet. 4. 17. Ier. 25. 29. Heb. 12. 6. Apoc. 3. 19. But these visitations are in 1. Pet. 4. 17. Ier. 25. 29. Heb 12 6. Apoc 3. 19. 1. Cor. 11. 32. mercy that by his fatherly chastisements he may reclaime them lest running on in their sinnes they should be condemned with the world as it is 1. Cor. 11. 32. But yet so long as they doe not withdraw their loue from God nor violate their faith by neglecting Gods true religion and his sincere worship and seruice and erecting idolatry and superstition the Lord will not vtterly forsake them nor altogether withdraw his mercy from them as we may see in the example of the Iewes and haue sufficiently learned by our owne experience Fourthly we here learne that no vice is more intolerable God abaseth the proud in Gods sight then when by our prosperity and Gods gratious and free benefits we be puffed so vp in pride and selfe-confidence that we despise oppresse and insolently insult auer those who are in affliction and misery For this was the cause which moued the Lord to withdraw his mercies and benefits from the Israelites when as they abused them to pride and to bestow them vpon the Iewes who were contemned and oppressed by them And thus much for the first point The second is the benefits promised to the house of Iuda first in generall that he Exposition will haue mercie vpon them secondly that he will in mercy saue and preserue them from their enemies In which benenefits promised there is a secret antithesis vnto the iudgement threatned against the house of Israel in the former verse they should bee lo-ruchamah such as should haue no mercie but the house of Iuda should bee ruchamah that is such as should obtaine mercie they should be vtterly taken away and neuer returne out of their captiuitie but these how they should also be led captiue yet they should continue but a while in their seruitude and at the end of 70. yeeres be againe restored into their owne countrie The which benefits promised were accordingly performed First in the daies of Ahaz when they were deliuered out of the hands of Rezin King of Aram and Pecah the sonne of Remaliah as it is Isai 7. 1. and also in the daies of Ezechias when as the Lord gaue vnto them a meruailous deliuerance by sending his Angell to destroy the host of Senacharib euen 185000. men as appeareth 2. King 18. and 2. King 18. 19. Esa 36. 37.
19. and Esa 36. and 37. And secondly when as being led captiue into Babylon he moued Cyrus and Darius to haue compassion on them and to returne them againe into their owne Country And this is that which is meant by these benefits promised Doctrines Now the things which hence are to be obserued are All Gods benefits included vnder his mercy these First that he includeth all his benefits promised vnder the name of his mercy to note vnto vs that they doe not come vnto any by merit and desert but of free grace and Gods vndeserued goodnes for mercy doth not presuppose merit but rather misery both in regard of sinne and the punishment due vnto it And further to assure vs that if we haue Gods mercy and be in his fauour we shall neede no benefit either for our maintenance or else our defence and preseruation whereas on the otherside without this mercy we can haue no assurance of either Secondly we may obserue that he knitteth these two together Mercy the cause of saluation mercy and saluation and setteth mercy in the first place because it is the cause of saluation and the fountaine from which this streame of our deliuerance floweth Whence we learne that when the Lord saueth and deliuereth vs out of the hands of our enemies we doe not ascribe our deliuerance to our goodnesse workes or worthinesse but to Gods free mercy and vndeserued grace The third thing to be considered is the meanes whereby Exposition the Lord would saue them which are described first affirmatiuely by the Lord their God and after negatiuely where the false and insufficient meanes are remoued And will not saue them by bow c. Concerning the first by the Lord their God we are to vnderstand the true Messias Iesus Christ the eternall Iehoua Gen. 19. 24. with his Father and holy Spirit who onely saueth and deliuereth his Church out of the hands of their enemies and procureth for them eternall saluation and happinesse first as the meritorious cause for his sake and merits we haue saluation and all other benefits deriued vnto vs from God the Father who if he should behold vs out of his Sonne in our sinnes and corruptions would in stead of benefits heape vpon vs plagues and punishments and in stead of saluation would plunge vs into euerlasting death and destruction And secondly as the efficient cause of our saluation for the Father saueth vs but by his Son who is his strong power whereby he not onely created vs but also hath redeemed and saued vs. Moreouer he saith that he would saue them by the Lord their God rather then that he would saue them by himselfe to the end that he might hereby signifie not onely that the house of Iuda did make choyce of him the true God whom they worshipped and serued but also that he was not the God of the Israelites seeing they had forsaken him and betaken themselues to the worship of idols But here it may be demanded how this can be true that he was not the God of the Israelites but of the Iewes onely seeing he professeth himselfe to be the God of all the seed of Abraham Isaac and Iacob and also seeing the Israelites at this time professed that they serued him in their idols I answere that God accounteth himselfe to be no God vnto them who had refused him and that they had in truth refused him whatsoeuer shew and profession they made to the contrary when as they did not worship him after the prescript forme of his word but in hypocrisie and in idols not in his temple vnto which place hee had limited and restrained his publike worshippe but in groues and high places And this was the true meanes whereby he would saue them In the next place hee expresseth and remooueth the false and insufficient meanes of their saluation And will not saue them by bow nor by sword nor by battell by horses nor by horsemen As though hee should say Although they bee so weake poore and impotent as that they may appeare vnto themselues and others to lie open for a pray to their enemies yet this shall bee no meanes to hinder their saluation and deliuerance seeing my purpose is not to saue them by any power riches or meanes of their owne but by mine owne might which without all humane helpe is in it selfe omnipotent and omnisufficient Whereas then he saith that hee will not saue them by bow nor by sword c. his meaning is that hee would not saue them by their owne power and strength or by any humane and worldly meanes but that their deliuerāce should whollie come from and by himselfe the which accordingly was effected first in the reigne of Ezekias when as being inuaded with the mightie host of Senacharib hee caused his Angell to slay 185000. of their enemies and so without their owne bow sword or battell deliuered them And after that they were led captiue into Babylon he gaue thē grace in the eies of Cyrus and Darius and when otherwise they were altogether vnable by force to relieue themselues he caused their enemies in pitie and compassion to free them out of captiuitie and to restore them againe into their owne countrie Now the reason why the Lord excludeth all their owne strength and meanes was first to beate downe the pride and insolencie of the Israelites who thought it impossible that the house of Iuda in regard of their weakenesse pouertie and small number should bee deliuered out of their hands especially hauing combined themselues with the Syrians to worke their ouerthrow and secondly to strengthen the Iewes in the assurance of their deliuerance notwithstanding they saw no possible meanes in regard of humane power which was exceeding needfull considering that through our naturally corruptions we are readie to doubt of our deliuerance when as we are abandoned of outward helpes And this is the meaning of these words The doctrines which The doctrines from hence arise are these First wee may obserue that the 1. That we haue all benefits from God in and for Iesus Christ saluation of Gods Church and elect children and all other benefits which they receiue either spiritual or temporal is in and for Iesus Christ alone and not from their owne meanes nor for their own merits And this appeareth in this place where the Lord promiseth to saue the Iewes out of the hands of the enemies but not by their own means but in the Lord their God the promised Messiah And as this is true concerning our temporall deliuerances so especially concerning our eternall saluation for there is not saluation in any other c. Act. 4. 12. And he is able perfectly to saue all those who Acts 4. 12. Heb. 7. 25. come vnto God by him Heb. 7. 25. The vse hereof is that wee doe not with the Papists looke for saluation elsewhere not in our owne merits nor in the merits and intercession of Saints nor ascribe the
of Gods couenant but were as yet in about the sheepfold as appeareth Luk. 1. 68. 7. 16. and then the Israelites who by a certaine kind of right in regard of Gods promises made to their forefathers were to be gathered together and added to the Church and lastly the Gentiles who by occasion of their calling were together called with them as appeareth Rom. 1. 16. The time when they should be gathered was not present but to come and this is signified by the future tense here vsed that is not in the time of the Law but of the Gospell when the true Messias should be exhibited The person by whom this vnion should be made was not themselues who rather were ready more and more to wander and go astray but Iesus Christ their great and onely true shepheard and therefore he saith not that they should assemble themselues but that they should be gathered together namely by another that is Christ so Esai 11. 12. Hee shall set vp a signe to the Nations and assemble the dispersed Esay 11. 12. Israel and gather the dispersed Iuda from the foure corners of the world Iohn 10. 16. Other sheepe I haue also which Ioh. 10. 16. 11. 52. Eph. 2. 14. are not of this fold them also must I bring c. Iohn 11. 52. Eph. 2. 14. The meritorious cause of this vnion is the death and merits of Christ whereby both Iewes and Gentiles were reconciled vnto God and made his Church and family For he therefore died that by his death he might gather together in one the children of God which were scattered Iohn 11. 52. Iohn 11. 52. And Christ saith that if he were lift vp from the earth that is crucified he would draw all men vnto him so Eph. 2. 13. Eph. 2. 13. The meanes are either externall or internall Externall the preaching of the Gospell whereby we are called to the knowledge of Christ and the mystery of our redemption wrought by him Eph. 4. 11 12. He therefore gaue some to be Apostles and some Prophets c. for the gathering together of Eph. 4. 11 12. the Saints Internall on Christs part is his holy Spirit on our part a true and liuely faith whereby we all are vnited vnto Christ our head and one with another as fellow members of the same body The manner of this collection is either spirituall or corporall and locall the spirituall vnion or gathering together is the communion of all the Saints when as they are vnited and knit together in one mysticall body in one spirit in one hope one Lord one faith one baptisme one God and Father as the Apostle speaketh Eph. 4. 4 5 6. And this vnion and collection Eph. 4. 4 5 6. is not hindered by distance of place seeing the spirit of God which is the bond of this vnion filleth all places and vniteth the faithfull of all countries and nations into one body whereof Christ is the head And this collection is here principally vnderstood The other is corporall and locall when as the Saints of God vnited in that spirituall vnion are also gathered together in the same place country and congregation the which of all the faithfull is exceedingly to be desired for the mutuall comfort and edification one of another which commeth vnto all them who being vnited by the same spirit and faith are also knit together in the same company and fellowshippe The Do ∣ ctrines And this is the meaning of these words The doctrines which arise from them are these First whereas the promises That we ought not to maligne the people of the Iewes of God concerning the gathering together of his Church are made both to the Iewes Israelites and Gentiles and vnto the Iewes in the first place Hence we learne to lay aside that antient enmity which is in worldly men towards that Nation and to loue those which are conuerted to the faith as brethren and likewise to pray for those which are not yet called that they may be added to the Church The malice of men towards this nation hath bin such that it is growne into a prouerbiall speech to hate one as they hate a Iew the which howsoeuer it is a iust iudgement of God vpon the Iewes for their obstinacy in their infidelity and vnthankfulnesse yet it is a sinne in them seeing this people haue in diuers respects deserued well at our hands in that they were for a long time together faithfull treasurers of Gods diuine oracles the Law and Prophets in that they were our mother Church vnto which wee were added from whom we haue receiued our light and knowledge and in that by their fall saluation is come vnto vs Gentiles Rom. 11. 11. And therefore Rom. 11. 11. let vs not boast our selues against the naturall branches who were branches of the wild Oliue tree For if God spared not them let vs take heede lest he also spare not vs Rom. 11. 21. Yea but will some say they crucified the Lord of life Rom. 11. 21. and therefore deserue to be hated of all I answer that we are rather to turne the edge of this hatred against our owne sinnes which were the principall cause of Christs death whereof they were but instruments and as it were our executioners Besides God in his exceeding mercy and goodnesse hath turned this their cruell fact to our exceeding good euen to the redemption and saluation of our bodies and soules and therefore if this were a sufficient cause to appease Iosephs anger towards his brethren because God turned their malice to all their good euen the aduancement of Ioseph Gen. 50. 20. and presetuation of their whole family then surely the like reason should pacifie our wrath towards our elder brethren the Iewes seeing God hath in his infinite goodnesse made their hatred and rage a meanes of our redemption and eternall saluation by Christs death and bloodshed Secondly we here obserue who is the chiefe and principall Christ principally gathereth vs into the Church cause of our gathering together into the Church namely our Sauiour Christ for we were like wandring sheep gone astray in the wildernesse of the world continually vnder the power and at the command of the spirituall wolfe Satan who at pleasure might pray vpon vs notwithstanding any resistance we were able to make out of which dangers we could by no meanes quit our selues seeing the eyes of our mindes were so blinded with ignorance that we could not finde the way to our sheepfold the Church of God where onely is safety and security nay rather we were ready more and more to wander and lose our selues in the Labyrinth of our owne errors and though we had got some smal glimpse of the right way yet we were so intangled in the brires of our sinnes and corruptions that we could not haue trauailed in it And in this fearefull condition we remained till Christ our good shepheard came to seeke vs and
Christ their head In the last place this their felicity is amplified in these words for great is the day of Izreel The which words by others are otherwise translated and The exposition expounded Some reade them thus When as the great day of Izreel shall be or shall haue been some thus Although great shall be the day of Izreel Both vnderstanding by day of Izreel the day of the calamitie of the people when they were ouerthrowne in the valley of Izreel and so led captiue by their enemies According to which translation they make this to be the sense of the place that after this great destruction the Lord would cause this great deliuerance or although this great calamity should certainely befall them yet this should not hinder the performance of Gods promises concerning the prosperous estate of the Church vnder the gouernment of Christ their head But as I take it we are not to vnderstand here by this great day of Izreel the day of their great affliction and calamitie but the day of their great felicitie and happinesse not the day of their ouerthrow and captiuity but of their restoring and deliuerance out of their enemies hands for in the fift verse hee had spoken of this iudgement and now hee speaketh onely of mercie and deliuerance whereby hee would comfort Gods people who were deiected with the former threatnings as appeareth by that both which went before and that also which followeth Now it is called the great day because it should be a day wherein the Lord would shew the greatnesse of his mercy power wisedome and goodnesse in the deliuerance of his people and the destruction of their enemies and because it should bee a day of great reioycing and triumph to the Church when as they should be gathered together vnder their head and King Iesus Christ and by him bee deliuered out of the land of darkenesse and kingdome of Satan where they were inthralled and so ascend into the Kingdome of God the kingdome of grace first and afterwards the kingdome of eternall glory And it is called the day of Izreel because it is a day of their redemption and saluation so Luk. 19. 41. 44. Where by Izreel wee are to vnderstand the Luk. 19. 41. 44. seed and sonnes of God not as in the fourth verse the seede which God would scatter and disperse but which in the time of the great haruest he would reape and gather into his garners of grace and glory And this is the meaning of the wordes The doctrine which from hence ariseth is this Here we may obserue what What is the chiefe day of our reioycing we are to esteeme the day of our great reioycing and as it were our solemne festiuall not wherein wee attaine some worldly riches or temporary preferment or wherein we are freed from some corporall calamitie although in some measure we may lawfully reioyce in these respects but the day of our ioy and triumph is when as we are deliuered out of the bondage of Satan and are gathered into the Church of God and are ruled protected and gouerned by Christ our head seeing in this day wee are freed from the greatest euils and aduanced to the greatest dignities and preferments And therefore let vs say with the Prophet Dauid vpon an other occasion This is the day which the Lord hath made let vs reioyce and be glad in it Psal 118. 24. And that wee may shew Psal 118. 24. and testifie this our ioy and gladnesse let vs solemnly assemble together to praise Gods name and to render thanks to God as for all other his benefites so especially for this great worke of our deliuerance FINIS LETCVRES VPON THE SECOND CHAPTER OF THE PROPHECIE OF HOSEA THe argument of this chapter is like The argument vnto the former for herein the people of Israel are accused and sharply reproued for their sinnes of idolatrie and vnthankfulnesse towards God and withall Gods fearefull iudgements are denounced both against the whole Synagogue and Church of Israel and also against the particular members thereof With which threatnings lest the faithfull and true children of God should bee too much amased and beaten downe with excessiue griefe for the downefall of the Church hee raiseth them vp againe with sound comfort preaching vnto them the glad tidings of the Gospell wherein he foretelleth their reconciliation with God the espousals of the Church to her husband Iesus Christ and the manifold benefits which should accompanie this happie contract And this is the maine argument of this chapter Out of The analysis which we may obserue the parts thereof which are two first legall threatnings secondly Euangelical promises The first part beginneth vers 2. and continueth to the 14. Wherein is set downe both their sinne and punishment and these are intermixed one with another Their sinne is twofold first their idolatrie secondly their ignorant ingratitude which also consisteth of two branches first their ascribing of all the benefits which they inioyed to their idols vers 5. Secondly their not acknowledging God to be the author of them vers 8. Their idolatrie is set downe in the 2. 3. 4. and 5. verses Wherin is contained 1. a denunciation of a diuorce between God and the Church of Israel vers 2. And the cause thereof namely her spirituall whoredomes vers 5. The dinorce is first inioyned that it should be denounced and then the causes or ends of the denunciation are expressed which are two First that the Church of Israel taking notice of it might lay it to heart and be mooued thereby to repent of her spirituall whoredomes vers 2. And secondly that she repenting the Lord might not be mooued in his iust displeasure to punish neither her vers 3. nor her children vers 4. And this is the generall resolution of this chapter Now let vs come to the words themselues Vers 1. Say vnto your Verse 1 brethren Ammi and to your sisters Ruchamah In the last verse Exposition of the former chapter the Prophet had shewed that the faithfull which appertained to Gods election should be gathered together should set ouer themselues one head Iesus Christ and so becomming subiects of his kingdome and members of his bodie should by vertue of this vnion ascend out of the kingdome of sinne and satan into the kingdome of grace and glorie Now he exhorteth them to congratulate one another in respect of these great benefits receiued and with mutuall incouragements to stirre vp euerie man his neighbour and brother that with a godlie care and earnest desire and indeauour and with a liuely faith they would receiue and applie to themselues this grace of God and most mercifull benefits which in Christ are offered vnto them and not only so but being themselues made partakers of these inestimable benefits he exhorteth them not to rest contented with their owne happinesse but to labour that it may be communicated to their brethren and being escaped out of their
mother is that is to bee diuorced and thirdly the diuorce it selfe Concerning the first diuers are of diuers iudgements some vnderstand it of the faithfull in the time of the Gospell that they after they were added to the Church should plead with their mother the Church of the Iewes that laying her sinnes to her charge they might bring her to repentance But this cannot agree with the rest that followeth for they are commanded to accuse her for her idolatry in forsaking the Lord and worshipping the Heathen gods which sinne was not committed by the Church of the Iewes in the time of the Gospell nor after their returne out of the captiuitie of Babylon Others vnderstand it of the two Tribes of the kingdome of Iuda that euery one of them who were faithfull should admonish their mother that is their Church and synagogue that she should take example of the ten Tribes and forsake her idolatry lest shee should likewise be diuorced and reiected But this is not likely seeing the Prophet was not sent to the Iewes but to the ten Tribes and therefore to them he directeth his speech for their conuersion and not vnto the other who were not belonging to his charge Others expound it of the faithfull who liued in the Prophets time amongst the Israelites especially the Prophets and Priests called to this publike office that they fearing God and hating the wickednesse of the times should reproue the Church and Synagogue of Israel for her spirituall whoredomes The which their exposition though I reiect not yet I thinke an other more probable and better fitting the circumstances of the place And that is of those who expound it generally of the rebellious and hypocriticall Israelites who when they were reproued for their sinnes and heard Gods iudgements denounced against them by the Prophet in stead of laying them to heart that they might be humbled thereby were ready to plead against God himselfe and to condemne him of vntruth and cruelty For whereas the Lord had threatned that hee would vtterly reiect them they were ready to obiect first that this could not stand with the truth of Gods promises made to Abraham concerning the multiplying of his seede To which obiection the Prophet answereth in the two last verses of the former chapter as I haue shewed Now because the Prophet had deferred the accomplishing of that promise vnto the time of the Messias the hypocrits would be ready in the second place to obiect that God had promised perpetually and continually to be their God and that they should be his people and therefore if he did reiect them though it were but for a time he must needes be vntrue of his promise To this the Prophet answereth that this imputation was not to be laid vpon God but vpon their mother the Synagogue and Church of Israel for whereas the Lord had ioyned her in mariage vnto himselfe a mutuall stipulation being made betweene them on the Lords part that he would acknowledge her as his spouse protect her and multiply his benefits vpon her on her part that shee would keepe her coniugall faith plighted vnto him and wholly and onely reserue her selfe for his worship and seruice shee had broken her couenant and falsified her faith by forsaking the Lord and prostituting her selfe vnto idols and had most vnthankfully ascribed vnto them all those benefits which the Lord had bestowed vpon her And therefore their diuorce was not to be ascribed vnto any inconstancy or cruelty in God but to their owne whoredomes and vnthankfulnesse By the children then who are to pleade with their mother we are to vnderstand all those amongst the Israelites who vpon the hearing of the diuorce and reiection of the Church were ready to expostulate with God and to excuse themselues would not sticke to lay the fault of their reiection vpon him Secondly by their mother in this place we are to vnderstand the Synagogue and Church of Israel and more especially their rulers and gouernours both ecclesiasticall and ciuill for whereas they aboue others should haue maintained Gods pure worship seruice and contained their inferiours in holy obedience they were the first who did forsake God and betooke thēselues to the worshipping of idols drawing others by their authority and example into the like wickednesse and that in a twofold respect the first concerned their religion when as they were mislead by the false doctrine of their ecclesiasticall gouernours and drawne from God to their idols the other concerned their policy when as by their ciuill rulers they were moued to ioyne themselues in league and in neere friendshippe with idolatrous Nations whereby also they themselues were corrupted and seduced Now we are further to obserue that hee redoubleth the word pleade or contend whereby he implieth the importune impudency of the people which was such that their mouthes would not easily be stopped but still they would calumniate Gods iustice and truth and therefore with greater earnestnesse which is often expressed by such redoubled speeches he biddeth them to plead against their mother againe and againe and to lay the fault where it was not vpon God but vpon themselues As if he should haue said Doe not pleade and expostulate with mee in that your mother is diuorced and you reiected as an adulterous issue for the husband is not to be blamed for putting away an adulteresse but shee rather for her filthinesse and vnfaithfulnesse and therefore seeing your mother hath forsaken me and prostituted her selfe to idols acquit me of all wrong and iniury and contend and expostulate with her in that by her vnfaithfulnesse and vncleannesse she hath moued me iustly to diuorce her from me and to reiect you as being an adulterous issue of an adulterous mother The third thing to be considered is the diuorce it selfe betweene God and the Church of Israel expressed in these words for shee is not my wife neither am I her husband Which that we may vnderstand we must know what the mariage betweene them was namely a contract and mutuall stipulation on Gods part that he would be her Lord and husband to loue protect and prouide for her multiplying his gratious benefits from time to time as he should see most for her good on her part that shee would forsake all others and cleaue onely and wholly vnto the Lord louing obeying worshipping and performing all holy duties vnto him and finally keeping this her faith plighted vnto him inuiolable They are therefore said to be diuorced when as this contract is broken off and the couenants not performed as when the Lord not acknowledging her for his spouse doth cast her off and ceaseth to defend and prouide for her and when she withdrawing her loue from God and fixing it vpon idols breaketh her mariage faith refusing to worshippe and obey the Lord her true husband and prostituting her selfe by spirituall whoredome vnto false gods Now that the cause of this diuorce was not in the Lord but in the Church
of Israel appeareth by the order of the words where first it is said that she was not his wife and then that he was not her husband for the Lord did not forsake her before shee forsooke him hee did not deny to bee her husband before she refused to be his wife hee did not cease to performe his couenants which hee made with her of grace protection and preseruation before she withdrew her loue falsified her faith denied her seruice and obedience and went a whoring after strange gods And therefore there was no cause why for this diuorce they should expostulate with God and impute any fault vnto him but rather they were to lay the blame vpon themselues who by their spirituall fornications had broken off the mariage knot and had refused to be the Lords spouse so that hee was constrained to proclaime this diuorce because she had first refused him The like place vnto this we haue Esay 50. 1. Thus saith the Lord Where is the bill of your mothers diuorcement whom I haue cast off or who is the creditour vnto whom I haue solde you Behold for your iniquities are ye sold and because of your transgressions is your mother forsaken Where the Lord expostulateth with the Iews concerning the cause of their reiection and sheweth that the cause was not in him but in themselues and this he proueth by an olde rite and custome vnder the Law which was that those who were put away by the husband had a bill of diuorce giuen vnto them and that Deut. 24. 1. parents which were deeply indebted sold their children to satisfie their creditors as appeareth Exod. 21. 7. 2. King 4. 1. But I saith the Lord neuer put you away for if I did where Exod 21 7. 2. King 4. 1. is the bill of diuorcement neither did I sell you for where is the creditour to whom I stand indebted And therefore the fault is not in me but in your own iniquities and in the transgressions of your mother why you are sold and shee diuorced So Ier. 3. 8. Ezech. 16. Jer. 3 8 Ezech. 16. And this is the meaning of the diuorce which the Lord commandeth should be denounced The doctrines which The Law and the Gospell must be intermixed in the ministerie of the word hence arise are diuers First out of this mixture of Legall comminations with Euangelicall consolations Gods Ministers may learne spirituall discretion neither onely to thunder out the threatnings of the Law nor wholly to stand vpon Euangelicall promises but in their sermons to mixe the one with the other that whilest they beate downe the pride and presumption of secure hypocrites they doe not altogether exanimate deiect those who are truly humbled and contrariwise that whilest they comfort and raise vp Gods children who are afflicted in mind and deiected they doe not confirme proud hypocrites in their securitie and presumption Neither is this course profitable alone in respect of hypocrites and secure worldlings but also in respect of Gods deere children for being partly flesh and partlie spirit as in respect of their spirituall part they haue neede to heare the sweete comforts of the Gospell for the confirmation of their faith so had they in regard of the flesh neede to heare often of the threatnings of the Law to restraine them from sinne to beate downe pride presumption and securitie and to containe them in holy obedience Secondly we may obserue the nature of hypocrites who The nature of hypocrites to expostulate with God when they suffer the punishment due vnto their sinnes are ready to expostulate with God and to calumniate his iustice of crueltie as though their punishment were either altogether vndeserued or else at least farre greater then their sins To this purpose they vse all friuolous pretences to excuse their faults laying them of themselues vpon others yea rather then faile they will not sticke to accuse God that they may excuse themselues And therefore the Lord is faine oftentimes to expostulate the matter with them to cleare himselfe from all imputation of fault and to conuince them of their sinnes that they may be brought to true repentance An example hereof we haue in our first parents Gen. 3. 12. Gen. 3. 12. 4 19 Ier. 2. 35. Mal â— 8. 1. King 18. 17. Math. 25. 24. 13. In Caine Gen. 4. 13. In the Iewes Ier. 2. 35. Mal. 3. 8. In Ahab 1. King 18. 17. In the vnprofitable seruant Mat. 25. 24. 26. Thirdly we here learne when we suffer affliction or beare We must not murmure against God in our afflictions our punishment that we doe not murmure and expostulate with God as though he dealed more seuerely and rigorously with vs then we haue deserued but let vs descend into our selues and examine our owne hearts and consciences and so shall wee find that not the Lord but our selues are in fault that our punishment is farre lesse then our sinnes and that it is the great mercie of the Lord that we are not vtterlie consumed as the Church confesseth Lament 3. 22. And this Lament 3. 22. course must be taken of euery one of vs before we will euer be truely humbled and brought vnto God by vnfained repentance or before the Lord will euer bee mooued to pardon our sinnes or release our punishment For none will euer sorrow for those sinnes of which they thinke they are not guiltie there is none wil lay them to hart be humbled vnder the weight of them so long as they pretend excuses and seeke to put off their burthen from their owne to others shoulders and so long as wee content our selues with these fig-leaues we wil neuer looke after a better garment to hide our nakednesse Againe the Lord will neuer absolue vs before we condemne our selues he will not pardon our sinnes till we setting aside all excuses ingenuously and freely confesse them he will neuer case vs of this burthen whilest with false pretences we seeke to vnloade our selues neither will he euer make vs partakers of his mercy till we acknowledge that we haue deserued the extremity of his iustice as may appeare by the former examples Fourthly wee are to obserue that the children are commanded That particular men may expostulate with their mother the Church to expostulate not onely one with another but also with their mother the Church that so both the particular members and the whole Church in generall comming to a sight of their sinnes and condemning themselues for them they might bee brought to true repentance Whence wee learne what dutie is owed by children to their parents and by particular members to the whole body of the Church namely they are so to honour them that God bee not dishonoured so to excuse them that God bee not accused so to hide their faults from others that they doe not ignorantly foster them in themselues The Papists crie out vpon vs for discouering the nakednesse of their Church which
they falsely call our mother they will not indure that her sinnes should be reprehended and affirme it to bee impudent saucinesse for the children to reprooue the parents faults But first we answere that she is not our mother but a common strumpet who long agoe was diuorced from God for her spirituall fornications And secondly though she were our mother yet she were to be reprooued for her faults that so she might be brought to a sight of her sinnes and turne vnto the Lord her husband whom she hath forsaken by her whoredomes Fiftly we may obserue the grieuousnesse of the sinne of Idolatrie a grieuous sin idolatrie which appeareth in the greatnesse of the punishment which is vtter reiection and separation from God other sinnes mooue the Lord to afflict his spouse but this causeth him to diuorce her other sinnes prouoke the Lord to correct his children but this mooueth him to disherit them Now what more fearefull punishment can bee imagined then to bee diuorced from God to bee excluded from his grace protection and preseruation al which idolaters incurre through their spirituall whoredomes The consideration whereof should make vs to flee this sinne that so wee may escape the punishment The last thing which we are to obserue is out of the order God reiecteth not the Church before she reiecteth him of the words namely that the Lord neuer reiecteth his Church from being his spouse before shee hath cast him off from being her husband he neuer withdraweth his grace mercie and protection and prouidence from watching ouer vs till wee alienate our minds from him denying vnto him our faith obedience and alleageance and therefore let vs cleaue vnto the Lord and he will most certainely cleaue vnto vs let vs keepe our faith and couenant with him and hee will neuer faile vs let vs euer acknowledge him for our husband and father and hee will acknowledge vs for his spouse and children And so much concerning the diuorce Now the end why the Lord would haue it denounced is twofold first that hereby they might be mooued to repent of their wickednes and secondly that repenting they might escape punishment verse 3. The first end is expressed in these words that she may take away her fornications out of her sight or from her face and her adulteries from betweene her breasts In which Exposition words the Lord sheweth the cause why hee would haue the diuorce betweene him and the Church of Israel proclaimed namely not for any hatred of her person but that being brought vnto a sight of their sinnes they might repent of them and so forsaking their spirituall whoredomes they might be receiued againe of the Lord as his spouse as it is in the latter part of the chapter But let vs come to the meaning of them Some vnderstand by fornication of the face externall idolatrie and by the adulterie of the breasts that idolatrie which is in secret committed But as I take it the Prophets purpose here is to shew that the people were growne impudent in their sinnes so that they made an outward profession of them not caring who beheld them For before he had shewed that the Lord had diuorced them and consequently that they had committed adulterie and plaied the harlots for in other cases diuorces are not by God approoued and now he intimateth that they had the conditions and qualities of an harlot for as harlots in continuance of time grow past shame so that they doe not only in secret commit adulterie but publikelie make profession of it as of their trade decking themselues with such gorgious and garish apparrell as beseemeth not honest matrons glauncing with wanton eyes at their louers painting their faces and laying out their naked breasts that they may not onely professe themselues wanton and lasciuious but also with these baites allure others to commit wickednes with them so the Church of Israel liuing in spiritual whoredome grew to that impudencie in sinne that shee was not content to commit it in secret but also to professe it yea to defend and boast of it and because she would be known to bee an harlot who had forsaken the Lord and giuen her selfe ouer to commit this spirituall vncleannesse therefore in euery corner they erected images and idols they adorned them with gold and pretious ornaments they in most impudent manner prostituted themselues vnto them to commit spirituall whoredome in the sight of all the world worshipping and seruing them in stead of the true God and like shamelesse harlots they did not onely themselues commit this wickednesse but also allured others to goe a whoring with them These words then are metaphoricall borrowed from the practise of harlots who that they may display the filthy vncleannesse of their mindes and allure others to vnlawfull lust doe seeke to intice them by wanton lookes painting of their faces and laying out their naked breasts and hence it is that the Prophet attributeth fornication to the face and eies and adultery to the breasts because vnto harlots these parts are the instruments of their vncleannesse whereby they testifie and as it were proclame that they are ready and willing to commit whoredome and also allure others to ioyne with them in their beastlinesse So the Apostle Peter saith of some that their eyes were full of adulterie 2. Pet. 2. 14. because by their eyes they discouered their adulterous 2. Pet. 2. 14. hearts Now in these wordes the Prophet aimeth at three things first hee closely intimateth what was the cause of their diuorce namely their idolatry which he calleth adultery and fornication which they committed with all audacious impudency openly and in the sight of all Secondly hee cleareth God of all imputation of fault in that he diuorced them not for any hatred to their persons nor for small transgressions but for their grosse idolatry and spirituall whoredomes and therefore there was no cause why they should contend with him but with their mother For if shee would leaue her sinnes and returne vnto him by vnfained repentance hee would receiue her to mercie and acknowledge her for his spouse as hee after sheweth Thirdly and principally he laboureth by earnest exhortation to moue her to leaue her spirituall whoredomes and her professed audaciousnesse and shamelesse impudency in prostituting her selfe vnto idols and forsaking him their Lord and husband not in a secret corner but in the view of all the world And this is the meaning of these words The instructions which from hence we gather are these First we may obserue The Do ∣ ctrines that though the Lord by his Prophet had sharpely reproued That the sinnes of the people are often to be reprehended the people for their spirituall whoredomes in the former chapter and denounced his fearefull iudgements against them yet because they did not repent but obstinately and impudently continued in their idolatry the Lord contenteth not himselfe with once reprouing of them but causeth his Prophet to beate
also alludeth to the state of the Israelites in the wildernesse who had no water but what the Lord brought out of a rocke in a miraculous manner Neither doth he onely aime at this bodilie thirst for want of water but also at the thirst of the soule for want of the water which floweth from the sanctuarie the word of God of which Amos speaketh Chap. 8. 11. 13. And of the Amos 8. 11. 13. water of life of which whosoeuer drinketh shall neuer more thirst euen the Spirit of God of which our Sauiour speaketh Ioh. 4. 14. 7. 38. 39. Ioh. 4. 14 7. 38. 39. The scope of the Prophet And so much for the meaning of the words wherein the Prophet aimeth at these foure things principally first hee setteth forth the admirable and infinite patience loue clemencie and bountie of God who when his spouse the Church of Israel had often and impudently plaied the harlot and for her whoredomes was diuorced from him yet he did not according to the iust custome of husbands in like cases take his gifts and rich benefits from her which he had bestowed on her but suffered her to inioy them still and this he implieth when as hee willeth her to repent lest he should spoile her noting thereby that as yet hee had not done it Secondly in these words he intimateth that if she would repent he was readie to forgiue her and to suffer her still to inioy his benefits for he had not as yet spoiled and stripped her as he iustly might and was loath to go about it and therfore he exhorteth her to turne from her sinnes that he might not be vrged to doe it in his iust displeasure Thirdly he laboureth to worke in her true repentance by forewarning her of an increase of punishment namelie that if that great punishment of diuorce and separation from God would not mooue them to turne from their sinnes hee was readie to inflict other punishments vpon them which though they were not so great as the former in their owne nature yet perhaps they were farre more grieuous in their opinion and apprehension For where hee willeth her to take away her sinnes lest hee spoiled her hee implieth that vnlesse she repented he would not content himselfe with that punishment of her diuorce but would most certainely spoile her of all the ornaments gifts and benefits which he had bestowed on her Fourthly because pride and true repentance will not stand together therefore he seeketh to humble her both by putting her in minde of her miserable and base estate wherein she was before hee aduanced her and by assuring her that if she did not humble herselfe forsake her sinnes and turne vnto him from her idols he would leaue her as hee found her depriue her of all his gifts and ourwhelme her with an vnsupportable load of woe and misery And these are the maine things at which the Prophet aimeth The Do ∣ ctrines in these words The doctrines which from hence are to be obserued are these First we may obserue what is the God denounceth his iudgments that we may repent cause why the Lord denounceth his iudgements against his people to wit that they may repent of their sinnes and that repenting they may escape punishment which his iustice vrgeth him to inflict vpon them continuing in their sins So he causeth the diuorce to be proclaimed that they may take away their adulteries and that repenting of them they might not be stripped of all the gifts and benefits which as yet they inioyed So that the end of Gods threatnings is that we may repent and of our repentance that wee may escape punishment and the end of one punishment is that making good vse of it we may escape an other Whence we may obserue that God euen in wrath remembreth mercy for hee threatneth that he may not punish and punisheth that he may not destroy he punisheth vnwillingly after a sort and therefore before hand he giueth warning that wee may escape it and hauing inflicted it he laboureth to apply it to our senselesse hearts that by our obstinacy wee doe not vrge his iustice to proceede in punishing And therefore let vs not by our stubburnnesse and impenitency make Gods end frustrate and turne mercy into iustice but when he threatneth let vs repent that we may escape punishment or at least let vs turne vnto him when he punisheth that we doe not moue him to deale more seuerely with vs. The second thing to be obserued is that after the Lord God doth not alwaies strip a people of al his benefits after he hath reiected them hath reiected a people hee doth not alwaies presently vpon the diuorce withdraw his gifts and benefits from them but leaueth them with them for a time to bee inioyed that this his loue patience and bounty may moue them to forsake their sinnes that so they may bee receiued into his former loue and fauour Whereby as wee haue occasion to admire and praise the indefatigable patience and infinite bountie of our gratious God so may we hereby be admonished not to iudge of Gods loue and fauour nor of our owne happinesse by outward benefits whether they be ciuill or spiritutuall as namely peace plenty a flourishing estate the word Sacraments c. seeing after the diuorce he vouchsafeth to the diuorced such benefits for a time as appeareth in this place The like example we haue in Caine who being banished Gods presence flourished in the world and in Saul who though hee were reiected yet the Lord suffered him a long time to inioy the Kingdome and in Ahab whose destruction was long determined before it was effected Thirdly we may obserue that because the Church of Israel did not repent vpon the hearing of the diuorce proclamed If one iudgement will not reclaime vs God will send another therefore the Lord threatneth an other punishment namely that he would strip and spoile them of all his gifts So that although in his loue and patience he doth not presently after he had diuorced them depriue them of his benefits but giueth them a time to make vse of his former punishment yet his iustice will not euer suffer him to winke at their sinnes but if his first iudgement will not reclaime them he will goe forward to a second which vsually is more grieuous then the first Notwithstanding in this he first denounceth the diuorce which is the greater punishment and after the withdrawing of his gifts which is the lesse for separation from God is infinitely a more heauy iudgement then to be depriued of all other happinesse And this hee doth because howsoeuer these things are in their owne nature yet to worldly men and prophane hypocrites the losse of God is more lightly esteemed then the losse of his gifts for so they may inioy their worldly glory riches and delights they can bee content to liue depriued of Gods fauour and to be diuorced from him And therefore the Lord
the Prophets to their seueral peoples to whom they were sent And this duty is to be performed of all faithfull Ministers for they are Gods stewards and therefore they are not to suffer euery one to rush into the storehouse of Gods word and to take what pleaseth them but they must giue euery man his owne portion in season as it is Luke 12. 42. Luke 12. 42. They are the Churches Surgeons to cure their spirituall wounds and sores of sinne and therefore they must not onely make good plaisters but also they must apply them to their sores and wounds for otherwise many are so senselesse that they feele no paine and therefore desire no helpe many so wayward and impatient that they will rather let their spirituall wounds putrifie through securitie and presumption then abide the cure fearing the plaister more then the wound Secondly wee may obserue that the idolatry and other grieuous sinnes of the whole Church especially of the gouernours God punisheth the sins of gouernours in the people both ecclesiasticall and ciuill being not repented of do moue the Lord not onely to punish the whole body but also the particular members that is subiects and inferiours if not with spirituall as when they are not partakers with them in their sinnes yet at least with temporall punishments because being one body the sinne of superiours is not onely punished when the punishment is inflicted on themselues but also vpon the inferiours as being parts of them and members of the whole body But besides corporall afflictions they make them also obnoxious vnto Gods wrath and eternall punishments when as by their false doctrine authoritie and euill example they mooue and allure them to imbrace their idolatrie and other sinnes An example wherof we haue in the papacie where because the whole Church is idolatrous especially their Magistrates and Cleargie therefore priuate men being by their false doctrine authoritie and example nuzled and instructed in idolatrie are together with them diuorced from God and ouerwhelmed in the common destruction So that the first and more remote cause of this their punishment is in the whole Church and gouernours thereof the next and immediate cause is the idolatrie of euery particular man which himselfe committed being seduced by the false doctrine and euill example of their adulterous mother The consideration whereof should make superiours most carefull to acquaint themselues with Gods truth and to imbrace and professe his true religion to forsake and detest all manner of false worship and idolatrie and to auoid all other grieuous and open sinnes or if they haue fallen into them speedily to repent of them seeing hereby they do not only draw vpon themselues the heauiest measure of punishment for the mighty shal be mightily tormented but also by their sins not repented of do make their VVisd 6 7. subiects and inferiours which they should loue as their children and parts of their owne bodie guiltie of their sinnes and obnoxious to their punishments 2. Sam. 24. 17. 2. Sam 24. 17. That it is not sufficient to conforme our religion to the religion of superiours Thirdly subiects inferiors priuate men may here learne that in respect of their religion it is not sufficient to conforme themselues to the religion of their gouernours nor in respect of their faith to beleeue as the Church beleeueth nor in respect of their manners to liue according to the example of their superiours but euery one ought to informe himselfe of Gods true religion and to be assured out of Gods word that he worshippeth the true God after his reuealed will and to leade his life not according to the example of others but according to Gods precepts with which he is throughly to be acquainted for it will not excuse vs to say that we haue bin seduced by false teachers mislead by ill gouernours allured by the wicked example of superiours seeing euery man is to liue by their owne faith to bee directed by his owne knowledge and to be approoued or condemned by his owne life and actions And therfore the only priuiledge which he shall haue by the false religion idolatrie and wicked examples of his superiors is that hauing sinned with them for company they shall haue their company also in suffering punishment Lastly we may here obserue that the Lord will not reiect That former idolatrie repented of doth not cause God to reiect vs. vs because we haue bin the children of an adulterous mother in time past so that we hate and forsake her fornications and leauing her as an adulterous harlot do cleaue vnto our heauenly father for it is not said here that the Lord would exclude them from his mercie because they had been but also presently were the children of fornications that is not onelie borne of an adulterous harlot but also approouing and following her spirituall whoredomes The consideration whereof serueth for the comfort of those who hauing been borne and brought vp in poperie and idolatrie are conuerted vnto the truth for howsoeuer if they had continued with thir mother the great whore of Babylon and committed Apoc. 18. 4. with her spirituall whoredome they should haue been forsaken and so perished together with her yet being now come out from Babylon they shall not be partakers with her in her sinnes and punishments but being regenerate and borne anew vnto their heauenly father by the immortall seede of his word and Gospell they shall be exempted from her plagues admitted as legitimate and made capable of that heauenly inheritance which God rescrueth in store for all his children ANd so much concerning the diuorce between the Lord and the Church of Israel In the next place is the cause thereof expressed to wit the sinne of the people especiallie their idolatrie and vnthankfulnnsse and afterwards the punishments due vnto their sinnes are threatned The first is contained in these words Vers 5. For their mother hath Vers 5 plaied the harlot she that conceiued them hath done shamefully for she said I will goe after my louers that giue me my bread and my water my wooll and my flaxe mine oyle and my drinke In which words are contained first their idolatrie and spirituall Exposition whoredomes and secondly their ingratitude Their idolatrie is first plainely expressed and afterwards aggrauated It is expressed in these words For their mother hath plaied the harlot Where still he continueth the allegorie of marriage adulterie and diuorce shewing and proouing that there was iust cause why the mother was diuorced and the children reiected because the mother had plaied the harlot and so her children were an adulterous issue Neither had she only before or after committed whoredome but euen in the generation of these her children shee had conceiued them of the seede of fornication for otherwise howsoeuer shee was a harlot yet her children should haue been legitimate and therefore vnlawfully disinherited but they were not onelie borne of an harlot but also in
adulterie and therefore they were the children of fornication Now as they are rightly called bastards which are not begotten of the lawfull husband but of the seed of a stranger so the Lord in respect of the spirituall generation accounteth them bastards which hee hath not begotten by the immortall seede of his word made powerfull by the inward 1. Pet. 1. 23. opperation of his Spirit And therefore those who are begotten vnto the Church by false doctrines and lying spirits and according to their birth are so brought vp they are to be accounted the children of fornications But such was the birth and bringing vp of these children for their mother the Church of Israel vnder the reigne of Ieroboam the sonne of Nebat committed spiritual whoredom when as forsaking the Lord shee worshipped the golden calues in Dan and Bethel whilest she plaied the harlot the posteritie which came of her were borne vnto the idols when as being brought vp in ignorance destitute of the knowledge of God and his religion they were instructed in false doctrine and idolatrie and so became as grosse idolaters as their predecessors And therefore being in adulterous issue of an adulterous mother both she and they were iustly reiected And this was the first and chiefe sinne for which the mother was diuorced and the children disinherited namely because she plaied the harlot and the children were begotten in her adultery Now this their sinne is aggrauated first by her shamelesse filthinesse therein shewed and secondly by her impudent and obstinate resolution to commit it The first is expressed in these words she that conceiued them hath done shamefully The Hebrew text hath it Shee that conceiued them is affected or confounded with shame whereby is not meant that she was shamefast or ashamed of her sinnes for this agreeth not to the disposition of an harlot especially to such a shamelesse harlot as this whose fornications were in her face and her adulteries betweene her breasts and who impudently professed that shee would goe after her louers but that she had committed such shamefull actions and had liued so filthily and infamously that shee had exposed her selfe to all shame and reproch The meaning therefore of these words is this that shee had not fallen into her sinnes of infirmity or after shee was fallen carried her selfe after any moderate manner but that she often committed these sins and defiled her selfe with so many kindes of idolatry and superstition that shee was growne infamous and iustly reproched of all who heard of or saw her abominable filthinesse Now this hee proueth and with all further aggrauateth the greatnesse of her sinne by giuing a particular instance of her wickednesse in these wordes for she said I will goe after my louers c. Whereas he saith that she thus said he implieth that shee did not follow her louers and forsake the Lord through infirmitie ignorance or as one ouertaken at vnawares but aduisedly wilfully vpon a deliberate and setled resolution shee determined to doe it and not onely so but in an impudent manner she professed that renouncing God her lawfull husband she would follow her louers Where by her louers we are to vnderstand her idols and false gods which are compared fitly vnto louers for as louers that is adulterers allure intice mens wiues to withdraw their hearts from their lawfull husbands and to fixe it vpon them to breake their coniugall faith and to commit whoredome by offering vnto them gifts and pleasures So the spouse of God is allured and inticed by idols to forsake the Lord and to set her heart vpon them and to violate her mariage saith by leauing his pure worship and seruice and prostituting her selfe to commit spirituall whoredome with them when as they seeme to offer vnto her as a reward some profit or delight And this also appeareth in the reason which she yeeldeth of her apostasie in the wordes following that giue mee my bread and my water my wooll and my flaxe mine oyle and my drinke In which words is also contained the exceeding great vnthankfulnesse of the people in ascribing all the benefits which they inioyed vnto their idols and false gods whereas the Lord alone was the author and fountaine of them The which their sinne was so much the more vnexcusable because in the Law the Lord had promised all these gifts vnto them to the end that they should expect them from him alone hauing receiued them they should ascribe the whole praise vnto him onely of his owne gifts Leuit. 26. 4 5. Deut. Leuit. 26. 4 5. Deut. 28. 2 3. 28. 2 3 4 5 c. Now vnder these particulars here named hee vnderstandeth all kind of benefits necessarie either for their sustenance and preseruation or for their pleasure and delight For by bread and water in the Scriptures is vsually signified all kind of meate and drinke food and sustenance as appeareth Exo. 34. 28. Deut. 23. 4. 1. King 13. 17. Esa 3. 1. By wooll and Exod. 34. 28. Deut. 23. 4. 1. King 13. 17. Esa 3. 1. flaxe is vnderstood all kind of clothing apparrell and furniture made of them By oyle and drinke is vnderstood all their pleasures and delicacies for oyle in those hot countries was vsed for pleasure ornament smell agilitie and strength and by drinke is meant not ordinarie drinke for that hee comprehendeth vnder the name of water but their drinkes which were most costly and delicate and further the word here vsed is of the plurall number and deriued from such a roote as signifieth to drinke abundantlie whereby is vnderstood their plentie of such delicacies And so much for the meaning of these words The instructions Sinne the cause of all punishment which hence arise are these First wee may obserue what was the cause of all those punishments before denounced both against the Church of Israel her children namelie their sinnes especially their idolatrie and vnthankfulnes For because the mother plaied the harlot and her children were begotten in her adulteries and not onely so but also liked and approoued imbraced and followed the whoredomes of their mother therefore ioyning in sin they were ioyned in punishment And indeede the sinne of man is the cause of al the miseries and euils which he suffereth for God who is the chiefe goodnesse taketh his delight in doing good and in multiplying his benefits vpon his creatures according to that Psalm 145. 9. The Lord is good to all and Psal 145. 9. his mercies are ouer all his workes and that of Micah Chap. 7. vers 18. He retaineth not his wrath for euer because mercie Mich 7. 18. pleaseth him Neither doth he punish but when mens sinnes vrge his iustice and draw vpon themselues his iudgements Whence we learne when we are punished not to murmure against God nor to looke to inferiour meanes but rather to examine our owne consciences and to search out our sins Psalm 51. 4. which are the cause
by the outward pompe and prosperitie of their Church especially of their Pope Cardinals and Bishops ANd so much concerning the peoples sinne of Idolatrie and the first branch of their vnthankfulnes in ascribing their benefits to their Idols In the next place he denounceth threatnings against them for their sinnes in these words Vers 6. Therefore behold I will stop thy way with thornes and Vers 6 7. make a hedge that she shall not finde her paths Or thus Therefore behold I will hedge thy way with thornes and will make a wall c. Vers 7. Though she follow after her louers yet shall she not come at them though she seeke them yet shall she not finde them Then shall she say I will go and returne to my first husband for at that time was I better then now Or thus And she shall follow her louers and shall not come at them and she shal seek them and shall not find them c. In which words are contained two things first a punishment The exposition denounced and secondly the effects of this punishment in the people In the first we are to consider the parties against whom it is denounced and the nature and qualitie thereof The parties are those amongst the idolatrous Israelites who though they were not yet called belonged to Gods election for though the Prophets speech be directed to all those idolatrous Israelites who said I will go after my louers yet it is to be vnderstood Synecdochically of those alone amongst them whom it was Gods purpose to conuert saue For not only the reprobate but also the elect fall into this sin of idolatrie sometimes of ignorance and sometimes of infirmity being either drawne with feare or allured by profit pleasure or prefermēt such were these vnto whō the Prophet speaketh who said that they would go after their louers telling them that the Lord would crosse them in their resolution and stay them in the middest of their course And that it is to be vnderstood of the elect onely it may appeare first because the Lord doth not lay thornes in the way of the reprobate to discourage and hinder them from their idolatrie and other wickednesse but leaueth them to their owne wils and lustes to run on without impediment in the broad way which leadeth to destruction but he crosseth those in their wicked designes who belong to his election and either first or last he hindereth thē in their wicked waies not suffering them to run on in their course of sin into which their corrupt flesh leadeth them Secondly it is said in the 7. vers that being thus crossed in their purposes they should hauing come to a sense and feeling of their miserie returne vnto the Lord by true repentance which cannot bee vnderstood of the reprobate idolaters but only of the elect And so much for the persons In the punishment it selfe is expressed first the cause thereof secondly the qualitie of the punishment thirdly the end why it is inflicted The cause in these words Therfore behold which haue relation to the former verse and point out the sin which was the cause of this punishment as though he should say Because you haue bin so obstinate impudent in your idolatries as that you haue not stucke to say openly that you would still go after your louers therefore you shall not haue your wils nor be able to performe your wicked purposes for I will lay thornes in your way and so hinder you that you shall not go forward in your course The qualitie of the punishment is expressed in these words I will hedge thy way with thornes and make a wall for so the originall text readeth Where he continueth the allegorie shewing that if they like harlots wander abroad and run after their louers he will keepe a more straite watch ouer them and restraine them will they nill they from gadding abroad or else which I rather think he alludeth to the custome of husbandmen who when their beasts will not keep in their owne pasture do make strong their fence and hedge them in and if this wil not containe them they make walles of mud or stone to make them sure for leaping ouer So the Lord threatneth that if they will not bee contained in his Church but wil leap ouer vnto their Idols and false gods he will prouide a hedge and a wall to keep them in Now this hedge of thornes and strong wall of which he speaketh are crosses and afflictions as the diseases of the bodie sorrow of mind warre famine pouertie and such like which are compared to thornes for as when thornes lie in our way they prick molest and grieue vs keeping vs from going forward vnlesse it be with great paine and difficultie so in the way of our pilgrimage these thornes of afflictions vex and trouble vs by tormenting the bodie and wounding the minde And in this sense is the word taken Ios 23. 13. where the Lord threatneth that the cursed nations whom Josh 23. 13. the Israelites had not cast out should be as whippes on their sides and thornes in their eyes that is causes of their great affliction and molestation So Ezech. 28. 24. The Lord promiseth Ezech. 28. 24. that the Zidonites should be no more a pricking thorne to the house of Israel Whereas therefore the Lord threatneth that he would stop their way with thornes and with a wall the meaning is that he would keepe them from following their Idols by afflictions and if lesser afflictions would not containe them he would inflict vpon them such grieuous calamities as like a strong wall should keep them in and hinder them from following their false gods By which as he vnderstandeth in generall all the afflictions and miseries which he sent amongst them so especially their siege and captiuitie by the Assyrians for when they were besieged by them and when being vanquished they were led away captiue then they were hedged in and compassed with a strong wall so as they could not as in former times go to worship their golden calues in Dan and Bethel The end why the Lord thus dealeth wirh them is expressed in these words That she should not find her pathes wherby is meant that the Lord would therefore hedge and wall them in with afflictions that they should not go forward in their ordinarie course of committing idolatrie the which is called her pathes because as by often going in the same way a path is made by the continuall treading of mens feet so shee so vsually and commonly frequented her Idols that her idolatries seemed as her path and common way wherin she daily and continually walked And this is the meaning of these words The instructions God stoppeth the elect in the course of their sin with the hedge of afflictions that we are to gather out of them are these First we may obserue that howsoeuer the Lord doth often suffer the wicked and reprobate to goe forward in
their sinnes without any check and controlement and to haue a prosperous course and wished successe in their wicked designes without any let or hinderance yet he dealeth not thus with those that belong vnto his election but if they through the corruption of the flesh either of ignorance or of infirmitie resolue to prosecute wicked courses though he may suffer them for a time yet in the end he will lay in their way the thornes of crosses and afflictions to hinder them from atchieuing their wicked ends that so being stayed they may returne backe againe vnto him by true repentance So he suffered the Gentiles to go forward without stop in their idolatries but when the Israelites forsooke him and followed idols he laid continually thornes of affliction in their way to cause them to desist in their course and to returne vnto him as appeareth in the historie of the Iudges and the Kings the like examples we haue in Ionas in Dauid 2. Sam. 11. 12. in reprobate Ieroboam 2. Sam. 11. 12. and elect Manasses in the Scribes and Pharisies and the Apostle Paul Act. 9. in the rich Glutton the prodigall Act. 9. Luk. 15. 16. sonne Luk. 15. 16. Whereby it appeareth that the Lord will not suffer those which belong vnto him to be so euill as they would be but when they resolue to go forward in sin he layeth in their way a hedge of thornie afflictions either trouble of mind or sicknes or losse in their state that so they may not go on in the pathes of sinne but returne againe by true repentance Whence wee may gather a notable signe whether we belong to Gods election or be in the number of the reprobate for if wee go forward in our wicked courses without stop or hinderance with ease and prosperitie it is a signe that wee belong not to God for then he would not suffer vs to go on in the way of perdition but if we no sooner resolue vpon some wicked designe but straight we are either crossed in it or afterward afflicted that we cannot proceed in it as we purposed surely it is a signe that the Lord hath a care of vs in that he holdeth vs backe from running headlong to euerlasting destruction Secondly because though the Lord lay these thornes in our way yet through our negligence and securitie though We do not acknowledge Gods hand in our afflictions we see the hedge and feele the prickes of affliction pearcing our soules and bodies we oftentimes neither consider who hath set this hedge in our way nor for what cause but are readie to ascribe our afflictions to chance and fortune to our owne want of prouidence to the malice of our enemies or some secondarie cause therefore the Lord willeth them to behold and to consider that he it was that set this hedge in their way and for this cause in that they had resolued to go forward in their sinnes that knowing the meritorious cause of their punishment to be their sinnes they might labour to take them away by true repentance and knowing the Lord to be the author of them they might humble themselues vnder his hand and implore mercie and forgiuenesse Thirdly we may here learne that it is impossible for Gods elect to perish for he will not suffer them to goe on in sin to their perdition yea though they will desire and resolue to liue in wickednesse the Lord will finde meanes to pull them out of it for his will is aboue their wils his eternall purpose and decree which is vnchangeable causeth a change in their wicked designes and vnlawfull purposes so that they shall not atchieue them according to their setled resolutions as we may see in the example of Ionas Dauid Paul and many others So that Gods elect may certainly be assured that seeing their sinnes are insufficient therefore nothing else is effectuall to separate them from the loue of God in Christ Iesus Rom. 8. 38. 39. Fourthly here we learne most carefully to take heed that We must not leape ouer the hedge of afflictions we doe not when the Lord setteth this hedge in our way to restraine vs from sinne leap ouer it for if the fence bee not strong enough hee will make it stronger and in stead of an hedge he will set a wall to restraine vs that is if lighter afflictions will not withhold and stay vs from going forward in the course of sinne he will inflict those which are heauier and more intolerable Lastly wee may here obserue the great benefit which our afflictions cause vnto vs for they serue for sharpe thornie Afflictions restrain vs from sinne hedges strong walles to containe vs in the waies of Gods commandements and to keep vs from leaping ouer into the pleasant pastures of sinne and wickednesse where we should but bee fatted to the slaughter the Lord laieth in our way these thornie afflictions not to kill vs but to prick vs and by pricking to restraine vs from going the broad way that leadeth to destruction for when we are thus iudged we are chastened of the Lord because wee should not be condemned with the world 1. Cor. 11. 31. He correcteth vs not because he hateth 1. Cor. 11. 31. vs but because hee entirely loueth vs euen as his owne children not for our hurt but for our profit that we might be partakers of hie holinesse Heb. 12. 7. 10. And though no chastening Heb. 12. 7. 10. 11. seemeth to be ioyous but grieuous for the present yet afterwards it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised Heb. 12. 11. Though these afflictions be bitter and vnpleasant to the flesh yet are they profitable to the spirituall part for whilest the outward man perisheth the inward man is renued daily 2. Cor. 4. 16. Though these thornes 2. Cor. 4. 16. pricke vs yet they doe not mortally wound vs only they let out the winde of vainglorie and humble vs that wee be not exalted out of measure Though they seeme tedious and intolerable 2. Cor. 12. 7. and tending to our destruction yet in truth they are but light and momentanie and cause vnto vs a superexcellent and eternall waight of glorie 2. Cor. 4. 17. 2. Cor. 4. 17. But yet wee are not to imagine that affliction in it owne Afflictions not good in themselues but through Gods blessing nature worketh al these benefits but by the secret operation of Gods Spirit inwardly applying it vnto our hearts and teaching vs to make a holy vse of it for such is our obstinate stubbornnesse that wee will like vntamed and wilde beasts rush thorow this hedge of afflictions that we may still continue our course in sinne and such is our senselesnesse in our securitie that either we feele not the pricking of these thornes or at least are not by the smart moued to sorrow for sinne as being the cause thereof or to flee vnto God
confidence and carnall affiance whereby we trust and rest vpon rather the creature then vpon him our Creator and withall doth beate vs from those worldly hopes that we might flee vnto him for succour and rest vpon his promises and prouidence for our deliuerance And these are the doctrines which arise out of the former God doth not suffer his to remaine alwaies in their sinne and idolatrie part of this verse containing the first effect of the peoples afflictions Now out of the latter part wherein is shewed the second effect namely their forsaking their Idols and turning vnto the Lord these instructiōs are further to be obserued First we learne that howsoeuer those that belong to Gods election may for a time leaue Gods pure worship and follow Idols yea and be so blinded in their superstitions that when they are afflicted for their sinne they doe with more earnestnes embrace idolatrie yet the Lord will not so leaue them but at length he will open their eyes that they shal see their sinnes and sensiblie discerne that they are the causes of their punishments though for a time in their ignorance and superstition they preferre idolatrie before his true worship yet at last he illuminateth their iudgemēts so as they may see how much better it is to follow him then to follow idols to embrace his true religion reuealed in his word then to follow their owne inuention Examples hereof we haue in Abraham in the Israelites comming out of Egypt and in the time of the Iudges and in many at this day who haue forsaken the idolatries of the whore of Babylon and haue embraced Gods true religion Secondly we may obserue that as soone as they spie their As soone as the faithfull see their errors and sins they reforme and forsake them errors they do not go on further in them but they returne into the way of truth as soone as they see their sins they forsake them as being the causes of their miserie when they see the vainenes of their idols then they returne vnto the Lord their true husband neitheir is it enough to see our sins if wee continue in them nay rather this will redouble our punishment it is not sufficient to know truth and error vnlesse we Luk. 12. 47. embrace the one and forsake the other it will not profit vs to see our former grossenesse in following idols vnlesse Matth. 11. 21. hereby we be moued not only to forsake them but also to returne vnto our husband the Lord our God worshipping him according to his will So that here we learne what is the practise of true repentance it consisteth not in the knowledge only or acknowledgment of our sins for thus far did Pharaoh and Saul proceed thus did Iudas and thus do many worldlings repent but we must so see our sinnes as that with the sight of them wee bee exceedingly displeased with our selues we must so acknowledge them as that withall we vnfainedly bewaile them we must when we behold them also hate and detest them and not only forsake our sins but also returne vnto the Lord with full purpose of heart resoluing and endeuouring to serue and please him in holinesse and newnes of life Thirdly we may obserue the profit of afflictions when as The profit of afflictions they are sanctified vnto vs by Gods Spirit for whereas prosperitie maketh vs blind through pride selfe-loue and securitie so as we can neither see our sinnes nor Gods approaching iudgements aduersitie openeth our eyes and rectifieth the iudgement so as then we not only see our sins but are readie also to condemne our selues iustly to haue deserued those euils which we suffer yea and far greater if the Lord should enter into iudgement with vs for when as the light of nature our owne conscience and the written Word of God teach and conuict vs of this that God is the chiefe goodnes most gratious most mercifull and in his owne nature not apt and readie to hurt and punish any of his creatures but rather to extend his bountie multiply his benefits vpō all when we fall into miseries and calamities we must needs iustifie God in his iudgements and condemne our selues whō Lam. 3. 22. we know to be full of all corruption and wickednes An example whereof we haue in Iosephes brethren Gen. 42. 21. in Gen. 42. 21. the Israelites vnder the Iudges in Dauid Psal 51. 4. yea in Psal 51. 4. Exod. 10. 16. 17 Pharaoh himselfe Exod. 10. 16. 17. Where as prosperitie maketh vs dissolute and licentious in our waies affliction serueth in stead of a thornie hedge to stay vs from running on in the course of sinne to our perdition Whereas prosperitie maketh vs negligent in performing the duties of Gods worship and seruice miserie and affliction maketh men zealous forward and deuout according to that Esa 26. 16. O Lord in Esa 26. 16. trouble they haue visited thee they powred out a prayer when thy chastening was vpon them And because men at such times are most fit and readie to performe such duties therefore then the Lord especially requires them Psal 50. 15. Lastly whereas Psal 50. 15. prosperitie makes vs to forget God and to flee away from him affliction maketh vs to remember him and by true repentance to turne vnto him An example wee haue in this 2. Chron 33. 12. 13. place in the Israelites in the time of the Iudges in Manasses and the prodigall sonne Luke 15. Lastly wee may obserue the motiues perswading the The motiues which perswade the Church to turne vnto God Church to returne vnto God the first whereof is contained in the word husband for therein she gathereth vnto her selfe some assurance of his loue for although for her sinnes she was diuorced yet vpon her true repentance she might gather certaine hope that she should be pardoned and receiued into former grace seeing she had not to deale with an enemie or stranger and an ordinarie friend but with a most louing and gratious husband who was as readie to forgiue as she to aske forgiuenes Ierem. 3. 1. 12. 22. The second motiue Iere. 3 1. 12. 22 is the assurance of the bettering of her estate for she could speake by experience that her estate whilest she serued the Lord was much better then when she followed Idols and by the assurance of faith and hope she was assertained that repenting she should be receiued to grace and restored to her former state condition The like example we haue in the prodigall sonne who returned vnto God because hee knew him to be his gratious father and was assured that being reconciled vnto him hee should be deliuered out of his present miserie into a state of happinesse Where we may learne that true faith is the cause of vnfained repentance for vntill we haue some assurance of Gods loue and mercie in Christ wee flee from him as from a seuere Iudge but when
wee know that Christ our Mediatour hath satisfied for our sins and reconciled vs vnto his Father then doe we bewaile our sinnes because we haue by them dishonoured and displeased our gratious Father and hauing repented of them wee goe boldly vnto the throne of grace crauing mercie and forgiuenesse Heb. 4. 16. 10. 22. Heb. 4. 16. 10. 22. ANd thus much concerning the punishments which the Lord threatneth against the people for their idolatrie and the first kinde or degree of their vnthankfulnesse as also concerning the effects of these punishments Now followeth the second degree of their vnthankfulnesse together with the punishments denounced against them for it Their ingratitude is expressed Vers 8. And she did not know that I Vers 8 gaue her corne and wine and oyle and multiplied her siluer and gold which they bestowed vpon Baal In which words he accuseth The exposition her of double ingratitude first that she did not know or knowing did not acknowledge the Lord to be the author of all those benefits which she enioyed secondly in that she did not vse these benefits to the glorie of God but bestowed them vpon her Idols The first is expressed in these words And she did not know that I gaue her corne c. By this coniunction copulatiue he knitteth these words with the former and sheweth that God iustly punished them seeing to their other sinnes they added another kinde of grosse ingratitude as though he should say And moreouer besides the sinnes before spoken of she hath shewed her selfe grosly vngratefull both in not acknowledging God the author of the benefits which she enioyed and in abusing them to Gods dishonour in the seruice of her Idols and therefore it is iust with God to afflict her with the former and following punishments that she may learne to ascribe vnto God the praise of his owne gifts and may desist to abuse them by bestowing them vpon Baal And this is the coherence of this verse with the former Now let vs come to the words themselues in which is expressed the partie offending and the sinne committed the first in this word And she which hath an emphasis in it and serueth to aggrauate the sinne For though the Heathen nations should not haue knowne or acknowledged the Lord to haue been the giuer of the benefits which they enioyed it had been no such great wonder seeing they had onely the light of nature and the booke of the creatures to looke vpon but that the people of Israel should be ignorant hereof was more then blockish senselesnesse and blind ingratitude seeing they had the booke of God wherein it was reuealed vnto them that they had all the benefits which they enioyed from the meere blessing of God that the Lord gaue them this land flowing with milke and honey by his owne omnipotent power casting out their enemies before them that from him they had the first and latter raine whereby their land was made fruitfull and seeing that they were entred into possession of al these benefits whilest they serued the Lord alone before they worshipped their Idols so that they had no shew of reason to ascribe Gods gifts vnto them which they alreadie enioyed before they serued them and therefore the Lord might iustly take vp that complaint against them Esa 1. 2. 3. The first branch of their sinne was they did not know that Esa 1. 2. 3. God gaue vnto them their gifts which they had receiued whereby wee are not to imagine that the Israelites were so blinde and ignorant as to thinke that they had all these benefits from their Idols only and not from Iehouah the God of Israel for many of the Heathens though they worshipped Idols and pettie gods yet by the light of nature knew that there was a chiefe and superiour power who was the originall fountaine of all goodnesse and therefore the people of God could not be hereof ignorant but they are said not to know that God gaue them these gifts because they did not know and acknowledge him alone to be the author of them but ioyned Idols and pettie gods with him and so robbed him of part of his praise they did not know that they had receiued these gifts of Gods free grace and meere goodnesse but for their golden Calues and other Idols and for that new deuised worship which they offred vnto God in them which they thought was more acceptable vnto him then the seruice prescribed in his word So Iere. 44. 17. 18. the Iewes said Ier. â—â— 17. 18. they would worship the Queene of Heauen that is the Sun because hereby they had plentie not that they were so brutish as to thinke that they had these benefits from the Sunne only but because they ascribed this power and vertue vnto the Sunne in it selfe rather then vnto Gods blessing and prouidence and so offered sacrifices and diuine worship vnto the Sunne as being a ioynt cause with God of these benefits whereas it is only his instrument which doth nothing of it selfe but by his appointment The second branch of their sinne was that they bestowed and spent the gifts which they had receiued of the Lord vpon their Idols expressed in these words which they bestowed vpon Baal For the vnderstanding whereof wee are to know that this word Baal is in the Scriptures either taken generally for all Idoll gods in respect of the generall signification thereof which is as much as a Lord or Patrone and in regard that in the Punicke tongue from whence it is taken it signifieth a god or else specially for a particular Idoll of the Sidonians which was called by that name whose originall was after this manner Ninus who first reigned in Asia and built that famous citie which was called Nineue after his owne name was the sonne of one Belus whom in his pride according to the practise of Heathen Tyrants he deified and built a Temple vnto him wherein hee appointed that hee should be worshipped And this Idol amongst the Sidonians was called Baal and with the Babylonians Bel and was worshipped amongst them as their god Now this Heathen god did Ahab worship and built a Temple and erected an altar vnto him in Samaria to gratifie hereby Ithobal or Eth-Baal his father in law who was King of the Tyrians and Sidonians 1. King 16. 31. Lib. 9. antiq cap. 6. as Iosephus recordeth of which also wee may reade 1. King 16. 31. And although this Idoll god Baal was one and the same yet sometime the word is vsed in the plurall number Baalim or Baals either when it is taken in the generall signification for all Idols or in respect of the diuers statues or images erected in the honor of this Idoll aâ— Baal-peor Numb 23. 2. King 4. 2. or Baal-phigor Baal-zebub In this place as I take it wee are to vnderstand it in the generall signification for all their pettie patrones and Idoll gods because we reade that Baal the Idoll
so specially called and his Temple were destroyed by Iehu neither doe we 2. King 10. 27. finde that any after him did restore him or reedifie those ruines The sense therfore of these words is this that the Israelites bestowed that wealth which they had receiued from God vpon their Idols and Images making them of their gold and siluer as it is Hos 8. 4. or else by decking and adorning them Hos 8. 4. with rich ornaments and all costly furniture as appeareth 2. Chron. 24. 7. or by maintaining their priests and offering 2. Chro. 24. 7. 1. King 18. 22. sacrifices and oblations vnto them as we may see 1. Kin. 18. 22. 26. Whereby the sinne of this people is much aggrauated in that they did not only not glorifie the Lord in his owne gifts by giuing vnto him the first fruites and offering vnto him oblations and sacrifices which hee required in his law but also spent these his gifts to the dishonour of God in bestowing them vpon their Idols Gods arch-enemies Like vnto adulterous harlots who spend the goods which they haue receiued of their husbands in the maintenance of their louers c. The like place vnto this wee haue Ezech. 16. 17. Ezec. 16. 17. 33 18. 33. And so much for the meaning of the words The doctrines which we are hence to obserue are these First we learne that The Do ∣ ctrines the Lord esteemeth ingratitude as a grieuous sinne and punisheth That ignorāce is a grieuous sinne it with sharpe afflictions euen in his owne Church and people The which sinne is committed when either through ignorance we know not or through wilfulnesse will not acknowledge or both knowing and acknowledging yet through negligence doe not returne thankes and praise vnto the Lord for all his benefits and secondly when as in whole or in part wee attribute the praise of the gifts which we haue receiued from the Lord vnto any other as authors and principall causes thereof And thus do men offend when as they ascribe extraordinarie and vnexpected blessings to chance and fortune and not to Gods prouidence when as they ascribe their wealth to their owne wit labour or friends and do not know and acknowledge the Lord to be the chief author and bestower of the riches which they enioy or else doe not returne thanks and praise vnto him for his benefits when as they ascribe their health in the first place to their good diet or to the Physition and not to the Lord who is the chiefe preseruer and restorer thereof But most grieuously in this respect doe they offend who rob the Lord of those thankes and that praise which is due vnto him for his spirituall benefits For the greater the gifts are the greater praise and thankes is due to the bestower and consequently the greater iniurie and ingratitude when hee is robbed of his right And thus doe those offend who ascribe the praise of these benefits vnto the intercession of Saints and so robbe Christ of his glorie who alone by his intercession obtaineth them for vs at his fathers hands thus doe they offend who ascribe their iustification and saluation either in whole or in part to their workes and worthinesse or vnto the merits of Saints which is to be attributed onely to Gods free mercie and Christs al-sufficient merits thus doe they offend who doe not know or acknowledge that it is the blood of Christ alone which washeth away all our sinnes but think that they haue remission by Masses popish pardons penance pilgrimages oblations Saints relikes holiwater and such like All which and all other of the like kinde are esteemed as idolatrous vnthankfulnesse in Gods sight Secondly we here learne that ignorance doth not excuse Ignorāce doth not excuse sin nor exempt vs from punishment our sinnes nor exempt vs from Gods iudgements nay so far is it from excusing other sins and from exempting vs from punishment that it selfe is a sin and deserueth punishment as appeareth in this place Which notwithstanding is not to be vnderstood of that ignorance which is naturall and necessarie for want of the meanes of knowledge for though this be not only the punishment of sin but also a branch of our originall corruption yet doth it extenuate our sins and mitigate our punishments as appeareth Luk. 12. 48. Act. 3. Luk. 12. 48. Act. 3. 17. 17. 30. 1. Tim. 1. 13. 17. 17. 30. 1. Tim. 1. 13. but of that ignorance which is either through negligence or obstinately affected notwithstanding God granteth vnto vs plentifull meanes of knowledge which is so far from excusing other sins that it selfe is esteemed by the Lord a grieuous sin and is seuerely punished as being not onely a haynous sinne in it selfe but also the chiefe roote of all other sinnes either of omission or commission Thirdly we may here learne that as ingratitude is a grieuous Ingratitude is most hainous in the members of the Church sinne in all so especially in those who are members of the Church as it is emphatically signified in these words And she knew not c. For they not onely receiue from God the greatest benefits and therefore should returne vnto him the greatest thankfulnes but also are sufficiently instructed both by the word of God and by their continuall experience that they haue all these benefits from the Lord and that of his meere mercie and grace and therefore it is more then brutish ignorance and impious ingratitude either not to know and acknowledge the Lord to be the sole author of all these benefits or not to returne vnto him continuall thankes and praise for them The which sin is too too common in our times euen in the cleare light of the Gospell both in respect of all other benefits which we enioy and especially in respect of our daily food which men as not knowing or not acknowledging God to be the giuer of it do vsually receiue without praising God or giuing thankes in which respect they are farre worse then the oxe or asse as Esay 1. 3. Not to acknowledge the Lord the sole author of his gifts is not to acknowledge him at all the Prophet speaketh Esay 1. 3. Fourthly we here obserue that not to acknowledge the Lord to be the sole author of his gifts nor to yeeld vnto him the whole praise of them is not to know or acknowledge him at all as appeareth in this place for though the Israelites did in part ascribe their benefits receiued vnto God yet because they did not acknowledge him the sole author of them but ioyned with him copartners in his praise because they did not acknowledge that they had receiued them of his meere mercie but for their new worship which they offered vnto him in their idols therfore the Lord condemneth them of ignorant ingratitude as though hee were not acknowledged at all The reason is because the Lord cannot indure any sharing or halting in his seruice he cannot abide
welles of water which they had digged in the daies of Abraham c. that is he redigged them But as I take it the word in this place hath a greater emphasis in it and signifieth thus much that howsoeuer the Lord seemed by his long deferring of punishment and by the continuance of his mercie in suffering them still to enioy his gifts either to approue or at least not to regard their wickednes and grosse abuse of his benefits yet now he would take a new course with them so as they should see that he was a iust God who would not let sin for euer go vnpunished In former times the Lord had multiplied his gifts vpon them as their corne wine oyle c. and that oftentimes beyond all hope and expectation in respect of naturall causes that so they might not rest vpon the starres and planets nor feare the signes according to the custome of the Gentiles but relie vpon his al-sufficient prouidence as himselfe commandeth them Ier. 10. 2. And hauing Jerem. 10. 2. his blessings powred vpon them as it were with his owne immediate hand they might learne hereby to acknowledge and praise him as the author of these his gifts But when notwithstanding all this they would not learne hereby to praise the Lord as being the cause of all their benefits but ascribed them to their Idols the Lord threatneth that hee would returne and alter his former course by depriuing them of all his blessings euen when in respect of inferiour causes and meanes they seemed most assured of them that so if his extraordinarie manner of bestowing them would not yet his extraordinarie taking them away might moue them to acknowledge that he alone was the bestower of them Now the things of which the Lord threatneth to depriue them of are their corne and wine their wooll and flaxe all which before they had ascribed to their Idols and abused to their seruice vnder which particulars here as before wee are to vnderstand not only all things appertaining to their food and apparell but all other commodities belonging to this life So 1. Tim. 6. 8. When we haue food and raiment let vs therewith 1. Tim. 6. 8. be content And further wee are to note that the Lord calleth these things his my corne and my wine c. whereby hee meeteth with the erroneous conceit of the Israelites who imagined that these blessings of God were giuen vnto them by their Idols as a reward of their seruice and therefore that they were so become their owne that they might vse or rather abuse them at their pleasure vers 5. But the Lord telleth them that they were not their Idols gifts but his blessings which because they did not hold of him as of the grand Lord and owner of them therefore hee would as hee iustly might take away from them these things which were his owne vnto which they had no right that so they might learne to giue vnto him the praise of his owne gifts The time also when the Lord threatneth to resume his gifts is expressed I will take away my corne in the time thereof that is in the time of their haruest and my wine in the season thereof that is in the vintage as though he should say When most especially they expect these benefits I will frustrate their hope and so make their affliction more intolerable because it shall come vnlooked for and in such a time wherein they made sure account of plentie And I will bring such a scarcitie amongst them of these blessings that there shal be a want of them euen in the time of haruest and vintage when they vsually most abound and therefore if they wanted in the time of their greatest plentie how great was their penurie like to be when that small store they had was spent and consumed The which dearth was caused either by the curse of God vpon their land so as it could not yeeld her increase which is threatned Leuit. 26. 20. or through the abundance Leuit. 26. 20. of caterpillers grashoppers wormes drought of which wee reade Deut. 28. 23. 24. 38. 39. c. Ioel 1. 4. or by their enemies Deut. 28. 23. Ioel 1. 4. who vsually at the time of haruest goe into the field because then they may most endamage them against whom they make warre by wasting their countrie furnish themselues with all prouision which the Lord threatneth Deut. Deut. 28. 33. Ioel 2. 3. 28. 33. Ioel. 2. 3. And I will recouer my wooll c. The word here vsed signifieth with strong hand to plucke away from one that which he vniustly possesseth It is vsed Gen. 31. 9. where Iacob saith Gen. 31. 9. that God had taken away Labans substance and giuen them vnto him because it was wrongfully possessed by Laban seeing it belonged vnto Iacob as a reward of his painfull seruice So the Israelites are commanded to take away the Egyptians goods and to spoyle them because they wrongfully withheld them in their hands from the Israelites seeing they were due to thē for their great paines and tedious bondage Exod. 3. 22. Others translate it thus I will free and set at libertie my Exod. 3. 22. wooll and my flaxe c. which commeth all to the same end for when the creatures of God are vniustly possessed and abused to other ends then those for which God hath giuen them they may bee said to bee in a kinde of bondage from which they are freed when God plucketh them from such Rom 8 22. Hab. 2. 11. vniust owners So Rom. 8. 22. Hab. 2. 11. The meaning therefore of these words is that the Lord would plucke out of the hands of the idolatrous Israelites these his blessings because they vniustly possessed them and abused them to wicked purposes They possessed them vniustly because they did not acknowledge them as held of the Lord the true owner of heauen and earth for as he hath no right to his lands which are held in capite of the Prince who will not acknowledge him his grand Lord but rather some forraine enemie and therefore is iustly dispossessed so in this case And as he who hauing receiued either authoritie or riches from his King that hereby hee may th◠better be enabled to serue him if he abuse his Princes gifts by vsing them against him and seruing his enemies is iustly stript of all so here c. Lent to couer her shame The word here vsed signifieth her nakednesse and more especially the nakednesse of the secret parts Whereby some vnderstand that these idolaters abused the gifts of God to couer their spirituall nakednesse and did hide their sinnes vnder the vaile of Gods benefits But as I take it the more simple and plaine interpretation is best and most agreeable to the text namely that the Lord would take away from her his wooll and flaxe because whereas hee had giuen vnto them these things that they might with them apparell
themselues and hide their nakednesse they abused them for the decking and adorning of their Idols As it may plainly appeare if we cōpare this verse with the former and with Ezech. 16. 16. 17. 18. So that these words are added to shew the lawfull vse of these benefits for which God gaue Ezech. 16. 16. 17. them that their grosse abuse of them might the better appeare And this is the meaning of these words Out of which we The Do ∣ ctrines may obserue first that howsoeuer the Lord in his patience and long-suffering doth deferre our iustly deserued punishments Impenitencie moueth the Lord to turne mercie into iudgement and in stead of them giues vnto vs the fruition of manifold benefits yet if this his mercie will not mooue vs to feare him and to repent of our sinnes he will not for euer spare vs but he will returne and alter his course stripping vs of all his benefits and turning mercie into iudgement An example whereof wee haue in the Israelites in this place in the time of our Sauiour Christ as also in the primitiue Churches of Rome Corinth Galatin c. Secondly we learne that our vnthankfulnesse in not ascribing Our vnthankfulnes moueth the Lord to strip vs of his gifts of Gods benefits vnto him or in ascribing them to other causes besides him or ioyntly with him doth moue the Lord to take his gifts away from vs that so if wee cannot know and acknowledge him the Lord and owner of them when they abound we may learne this dutie by the want of them For such is our corruption and ignorant vnthankfulnesse that wee are more readie to acknowledge the Lord the author of all the good things which we enioy when hee taketh them away then when he bestoweth them he is better knowne and acknowledged to be the feeder of his creatures in the time of dearth then in the time of plentie to bee the author of health in the time of sicknes then when wee are whole and sound to be the giuer of riches in the time of pouertie then in abundance to be our preseruer rather in the middest of dangers then when wee are most secure So that Gods gifts make vs forget the giuer and with forgetfulnesse is ioyned his vsuall companion vnthankfulnesse And this is one speciall cause why the Lord taketh them from vs because his iudgements doe better teach vs then his mercies And therfore if we would not be stripped of Gods benefits let vs learne to acknowledge him the fountain of them whilest we enioy them and yeeld vnto him the whole praise of his owne gifts And to this end let vs remember the example of Pharaoh Nebuchadnezzar Herod c. Thirdly we here learne that the Lord is the true and absolute The Lord is the absolute owner of all the good things which we enioy Psal 24. 1. owner of all the benefits which wee possesse for so hee calleth them here my corne my wine c. so that we are not absolute Lords of those things which we vsually call our own but only the Lords bailiefs and stewards and therefore shall one day be called to a reckoning how we haue vsed and imployed them The consideration whereof should moue vs to vse the Lords goods to the glorie of the owner and the good of our fellow seruants as he hath commanded vs neither must we imagine that we haue absolute authoritie ouer the things we possesse to doe with them what we list seeing the Lord hath chiefe interest in them And if this were well thought of men would not be so close handed to their poore brethren for what steward can answere it to his Lord if he suffer his fellow-seruant to pine for want withholding from him his portion which his master hath allotted him neither would they be so open handed to mispend Gods gifts to his dishonour by gaming gluttonie and excesse brauerie in apparell and such like abuses For this will be but a bad reckoning in the day of our generall accounts when we shall say so much laid out on vnlawfull pleasures so much spent in gorgeous attire so much consumed in law to haue my will vpon my neighbour c. For this will be thought far worse then with the vnprofitable seruant to haue hid our talent in a napkin c. Fourthly we learne that there is no certaintie nor sufficient That there is no certaintie in the possession of temporarie benefits cause of securitie in these worldly and temporarie benefits seeing God oftentimes depriues vs of them when wee thinke our selues most assured to enioy them Innumerable be the vnlooked for accidents which may spoile the fruits of the earth both in seed time winter spring and summer as too much raine too much drought wormes cankers caterpillers blastings mildewes and such like But though they escape all these yet can they promise vnto vs no certaintie of enioying them seeing the Lord for our sinnes can take away our corne in the time of haruest and our wine in the vintage either by vnseasonable weather or the inuasion of our enemies He can sincke the ship in the hauen as well as in the middest of the ocean and he can pluck back his benefits from vs euen when we are readie to stretch out the hand to receiue them The consideration wherof should make vs neuer to promise vnto our selues securitie and certaintie of these benefits so long as liuing in our sinnes without repentance we iustly prouoke the Lord to strip vs of them And secondly we may hereby be moued not to put our trust and confidence in these worldly things for our preseruation seeing they are most vncertaine but to place our whole affiance in the Lord who will neuer faile them in time of need who rest and relie themselues vpon his prouidence Fiftly we may heere obserue that all those who doe not Those are vsurpers of hold the benefits which they enioy as from the Lord but ascribe them to their friends their owne wit labour and industrie Gods gifts who do not acknowledge that they hold them frō him they are vniustly possessed of them because they hold them by an vnlawfull tenure and therefore may at the will of the grand-Lord of heauen and earth be iustly euery minute dispossessed of them And though he suffer them for a time to hold them in their custodie yet they are not to be esteemed true owners but vsurpers and intruders into that which belongeth not vnto them and therefore in the great day of assises they shall answere for it c. ANd so much concerning the first punishment here denounced Vers 10 The second followeth vers 10. And now will I discouer her leaudnes in the sight of her louers and no man shall deliuer her out of mine hand In which words the Lord The exposition meeteth with a corrupt conceit and wicked hope of the Israelites namely that though the Lord should oppose against them yet they
them pliable to holy obedience that forsaking their false gods and idolatrous worship they may worship the only Iehouah in spirit and truth Where still hee continueth the allegorie of mariage as though hee would say Her louers that is her idols haue inticed her with many baits to commit spirituall whoredome with them but they shall no longer seduce and abuse her for I her louing husband offering vnto her innumerable benefits and eternall happinesse will allure and perswade her to forsake her louers and to returne vnto me And whereas hee saith that hee will bring her into the wildernesse the meaning is that they shall not passe presently out of their miserable seruitude of sinne and Satan into the heauenly Canaan but shal for a time make their abode in the wildernes of this world where they shall be tried with many calamities and afflictions wherewith being throughly humbled they shall enter into their heauenly countrie according to that Act. 14. 22. Wee must Act. 14. 22. thorow many afflictions enter into the kingdome of God Others translate these words thus I will allure her after I haue led her into the wildernesse as though the time were herein implied when the Lord would perswade and conuert his people namely after he had first brought them into the wildernesse of affliction and thereby throughly humbled them But howsoeuer this exposition may be thought not repugnant to any thing in the text yet I rather embrace the other as being more plaine and simple without the changing of any word from his owne signification and also because it more fitly answereth to the deliuerance of the people of Israel vnto which it is manifest he here alludeth and lastly because it well agreeth with the like place Ezech. 20. 34. 35. 37. where the same allusion is vsed Ezeth 20. 34. 35. And this is the first benefit The second is expressed in these words and I will speake friendly or comfortably vnto her The originall hath it thus and I will speake vnto her heart by which is signified that he would speak vnto her such pleasant and acceptable words as should replenish her hart with true ioy and comfort though they were in the middest of the wildernesse of affliction And thus this phrase is vsed Esa 40. Esa 40. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. Ioh. 11. 19. 1. Thess 2. 11. 1. 2. Gen. 34. 3. Iud. 19. 3. Ruth 2. 13. And so in the new Testament whereas it is in the Greeke they comforted any the Syriacke hath it they spoke with their hearts So Ioh. 11. 19. 1. Thess 2. 11. The meaning therefore is that as when hee had brought his people into the wildernesse he spake vnto them deliuering his law vnto which were annexed manifold promises of his great benefits by which the people for the present were somewhat comforted in the middest of the afflictions which they suffered in the wildernesse so hee would in the time of the Gospell after hee had deliuered his people out of the thraldome of sin and Satan speake comfortably vnto them whilest they were vexed and molested with manifold afflictions in the wildernesse of the world that so being filled with consolation they might patiently and cheerefully through the middest of these miseries march towards their heauenly countrie Now this speech of comfort of which he here speaketh is nothing else but the glad tidings of the Gospell wherein we are assured of our deliuerance out of our spirituall thraldome vnto sinne and Satan of the free pardon and remission of all our sinnes of our peace and reconciliation with God and of euerlasting happinesse which Christ by his death and merits hath purchased for vs. The which speech of the Gospell is much more effectuall for our comfort and consolation then the speech of the Law For then the Lord spake to the eare but now hee speaketh to the heart that comfort was but for the present because being grounded vpon the condition of their obedience to the law that prouing impossible their comfort was changed into horror and despaire but this is eternall hauing his foundation not in our owne workes and worthinesse but vpon the free mercie of God and merits of Christ apprehended by a liuely faith And lastly because the Gospell offereth vnto vs farre greater benefits then we are promised in the Law and therfore filleth our hearts with greater comfort And of this consolation the Apostle speaketh 2. Cor. 1. 3. 4. 5. 7. 6. Act. 9. 31. 2. Cor. 1. 3. 4. 5. and 7. 6. Act. 9. 31. Luke 2. 25. Of which our Sauiour Christ is the principall cause and therfore he is called the consolation of Israel Luk. 2. 25. And so much for the meaning of the words The doctrines The Do ∣ ctrines which from hence arise are these First we may obserue that howsoeuer the Lord being prouoked to iust displeasure by The Lord doth not retaine his anger for euer the sinnes of the people doth not onely threaten his iudgements but also inflicteth deserued punishments yet he doth not retaine his anger for euer nor yet delighteth in the afflictions of his Church but hauing with his fatherly chastisements humbled them and brough them vnto vnfained repentance hee turneth his frownes into smiles his threatnings into promises his iudgements into mercie and withdrawing their afflictions and punishments hee multiplieth vpon them his gratious benefits For hee is slow to anger but abundant in goodnesse and truth Exod. 34. 6. 7. He will not alwaies Exod. 34. 6. 7. Psal 103. 8. 9. chide neither keepeth he his anger for euer Psal 103. 8. 9. And though he afflict vs yet he dealeth not with vs after our sinnes nor rewardeth vs according to our iniquities as it is verse 10. neither retaineth he his anger for euer because mercie pleaseth him as it is Mic. 7. 18. An example wherof we haue in this Micha 7. 18. place where after his sharpe threatnings he adioyneth gratious promises likewise in the Israelites in the time of the Iudges in the Iewes lead captiue into Babylon and afterwards restored but there needs but few examples to confirme that of which we our selues haue so manifold experience c. Secondly out of the connexion of this with the former The mercie of God infinitely exceedeth the mercie of mā verse wee may obserue how infinitly the mercie of God exceedeth the mercie of man for whereas man being offended maketh this conclusion because hee hath iniured me therefore I will reuenge my selfe vpon him the Lord contrariwise in this place concludeth that because the people had grieuously prouoked his anger by their obstinacie in their idolatrie and forgetfulnesse of him therefore hee would allure them to repentance by his benefits and speake comfortably vnto them as though he should say Though they be so peeuishly obstinate that they care not wilfully and desperately to go on in their sins to their vtter destructiō yet I wil not set my
comming out of the Egyptian seruitude which is fitly compared to the birth and infancie of the Church as before I haue shewed in vers 3. and therefore the words following are added exegeticâ—s by way of exposition plainly expressing what is meant by the time of her childhood namely the day when she ascended out of the land of Egypt The meaning therfore of these words is this that as the people of Israel after their deliuerance out of the Egyptian bondage and after that they enioyed Gods manifold blessings in the valley of Achor did reioyce before the Lord and expressed their ioy by singing his praises so the true Israel of God in the time of the Gospell after they are deliuered out of the spirituall bondage of sin and Satan and are made partakers of all Gods manifold blessings both spirituall and temporall being filled not onely with ioy but also with thankfulnes hauing nothing else to returne to the Lord for all his benefits they burst foorth into praises and thanksgiuings The time or place when the Church shall performe this dutie is expressed in this word there whereby is signified that they shall thus reioyce and praise God in the valley of Achor whilest they were in the vineyards which God had giuen them Where hee alludeth to the custome of grape-gathers in ancient time who whilest they gathered their grapes and trode in the Wine-presse sang praises vnto God vnto which custome the Prophet alludeth Esa 16. 10. wherby Esa 16. 10. is signified that great should be the Churches alacritie in praising God so as she should not defer this dutie or slothfully goe about it but euen in the fruition of Gods benefits she shall be so filled with ioy and comfort that not being able to containe her selfe she shall presently burst foorth into his praises and that not after a vulgar manner as those who haue receiued ordinarie benefits but like vnto those who are raised from death to life from sorrow and miserie to all ioy and happinesse And so much for the meaning of the words The doctrines The Do ∣ ctrines hence to be obserued are these First here wee learne that after the Lord hath allured vs and spoken vnto our hearts by We must labour after true conuersion if we would enioy Gods benefits his word and Spirit that is after that he hath conuerted and brought vs to repentance and giuen vnto vs inward comfort peace of conscience and ioy in the holy Ghost then doth hee giue vnto vs further assurance of his loue and our reconciliation by multiplying vpon vs not only corporall but also spirituall benefits Whence we learne first that if wee desire to be made partakers of Gods temporall benefits we doe aboue all things labour after true conuersion and to feele the kingdome of Iesus Christ erected in our hearts and the inward ioy and comfort of Gods Spirit and then will the Lord also giue vs vineyards and the valley of Achor that is abundance of his benefits not only sufficient for our necessarie sustenance but also for our honest delight according to that Matth. 6. 33. Matth. 6. 33. Yea but the faithfull sometimes want these things I answer if the Lord withdraw temporall benefits in stead of them he bestoweth more excellent gifts euen his spirituall graces faith hope patience c. as appeareth in the example of Iob. And though they haue no superfluitie yet they haue sufficiencie which they enioy with great comfort and contentation for either the Lord fitteth their state to their mindes or their mindes to their state as appeareth in the example of the people of God fed daily with Manna and water springing out of the rocke of Elias fed with Rauens of the poore widow sustained by her cruise of oyle and handfull of meale Yea and how little soeuer the faithfull haue yet are they better prouided for then the wicked in the middest of all their abundance for this may faile bee spent or taken away but Gods prouidence will neuer faile in prouiding for his neither will the fountaine of his bountie bee euer drie although it doe not at all times flow alike plentifully and with a full streame Psal 37. 16. 17. Psal 37. 16. 17 Our graces no cause of our conuersioÌ„ Againe whereas vnder these vineyards and valley of Achor are promised not only corporall benefits but also spiritual graces hence we learne that we are first allured and conuerted before these gifts of Gods Spirit are bestowed vpon vs and therefore our inward graces and vertues are no causes mouing the Lord to conuert and call vs but effects of our vocation neither doth the Lord allure and call vs because we are furnished with these graces but he therefore furnisheth vs with them because he hath called vs Rom. 8. 30. Rom 8. 30. And lastly from hence we learne not to expect full assurance of Gods loue and our reconciliation all at once but Full assurance of Gods loue not to be expected all at once by one degree after another for first God allureth vs and then speaketh comfortably vnto vs by his word and Spirit assuring vs that wee are his children the which assurance is more and more confirmed when he giueth vnto vs the portion of his children his spirituall graces and temporall benefits Secondly we may here obserue that howsoeuer the Lord God mingleth benefits with crosses giueth vnto the faithfull plentie of vineyards the valley of Achor that is innumerable benefits both spirituall and temporall yet not without the mixture of many crosses and calamities For as long as wee are in this life our prosperitie is mingled with affliction our ioy with sorrow and so long as we are but in the borders of our heauenly Canaan this valley of pleasure shall be vnto vs also Achor that is the valley of trouble partly in regard of our treacherous flesh which being allured with vnlawfull pleasures and profits doth moue vs to offend God whereby we are hindred in our iourney towards our heauenly countrie and wanting the feeling of our assurance of attaining to our eternall rest wee are turmoyled with feare and doubting and afflicted with much sorrow and heauinesse of spirit and partly in respect of those cruell assaults which the cursed Cananites the world and the diuell make against vs wherewith we are sometimes foiled and alwaies troubled But yet wee are not hereby to be discouraged for the Lord will giue a good issue to all our trials and in the end will grant vnto vs a glorious victorie ouer all our enemies and changing this valley of trouble into a valley of triumph will so bring vs into full possession of our heauenly Canaan where wee shall obtaine comfort without mixture of affliction ioy without sorrow and eternall rest from the assaults of all our enemies When as then wee are in any affliction let vs remember that though the Lord for a time seeme to frowne vpon vs yet in the end
sleepe so that the Angell that was sent to deliuer him was faine to smite him on the side that he might awaken him Act. 12. And Paul Act. 12. and Silas being in the like danger although they are not said to haue slept yet they rested quietly and peaceablie vpon Gods prouidence spending the night not in mourning and weake lamentation but in prayer reioycing and singing of Psalmes Act. 16. 25. Act. 16. 25. And this is the meaning of these words The instrustions The Do ∣ ctrines which arise out of them for our owne vse are these First we may obserue what is the cause which hath depriued vs of the Sin depriued vs of the dominion and vse of the creatures dominion vse and benefit which we had by creation ouer and by all the creatures namely our sins for this priuiledge was granted vnto man vpon the condition of his obedience vnto God which because he obserued not therefore he lost his rule and dominion right and interest he had vnto them so that what rule he hath ouer them and vse of them whilest he continueth in the state of disobedience he enioyeth it not by any lawfull right but by tyrannicall vsurpation vnder which thraldome the creatures grone earnestly desiring to be deliuered from it Rom. 8. 22. So that howsoeuer in the Rom. 8. 22. creation all the creatures were made for man subiected vnto his gouernment and appointed for his vse and man only was made for God and his seruice yet after man by his fall had disabled himself so as he neither could nor would serue his Creator the creatures were freed from the subiection and slauish vse of man and in stead of seruing and obeying him they are readie euery one in their place to be the executioners of Gods iust iudgements inflicted for his sinne and rebellion like seruants who set themselues against their master when he traiterously setteth himselfe against his Prince who is the chiefe Lord and Soueraigne ouer them all When as therefore we heare of losses and spoiles by fire or water of the hurt or death of men by the brute beasts and serpents of dearth and scarcitie caused by too much raine or drought cankers caterpillers and such like all and euery of these are so many remembrancers to put vs in mind of our sinnes and rebellion against God and so many monitors to warne vs that we forsake our wicked courses and turne to the Lord by vnfained repentance Secondly wee heere learne when man is restored to his When our dominion ouer the creatures is restored right of ruling and vsing the creatures without sin in respect of God and tyrannie in respect of them namely when he is reconciled vnto God in Christ being adopted for his son in him becommeth heire and lawfull owner of all the creatures for when the Lord hath renued his couenant with vs then doth he also renue the couenant betweene vs and the creatures which is set downe Gen. 1. 28 29. The consideration Gen. 1. 28. 29. whereof should moue vs earnestly to labour after the assurance of our reconciliation with God and our adoption for vntill then we haue no right vnto any of Gods creatures but theeuishly and tyrannically vsurpe vpon that which belongeth not vnto vs and for this cause the blood of the creatures which for our vse is spilled the clothes which which we put on the bread which we eat yea and the verie Habac. 2. 11. stones and timber of our buildings crie loude in Gods eares for vengeance and shall be sufficient matter though we had no other sinnes of inditements for our theft at the great assisses Againe vntill the Lord haue renued this couenant betweene the creatures and vs they are all our enemies which are euer readie when God suffereth them to reuenge the dishonor which by our sins we haue done to their Creator and the iniurie and oppression which we haue offered vnto them if we be at home the fire threatneth vs if abroad the beasts if God permit them are readie to assault vs the water is readie to drowne vs the earth to swallow vs the aire to infect vs yea as we walke in the streete the tyles vpon the houses are readie to braine vs in our gardens snakes and adders are readie to sting vs and at our tables euery crumbe of bread is readie to choake vs all which Gods creatures are readie to serue vs and to offer vnto vs a safe and comfortable vse of them when vpon our reconciliation with God they are also reconciled vnto vs. Thirdly wee may here learne what is the best meanes to The best meanes of obtaining a well grounded peace with men obtaine and enioy a sound and well grounded peace with men or at least entertaine a iust and safe warre namely by turning from our sinnes and seeking earnestly reconciliation with God in Christ for the cause of inward rebellions and outward inuasions is our sins which prouoke the Lord to iust displeasure and moue him to raise vp against vs enemies at home and broad to the end they may execute his iust iudgements against vs. The way therfore to settle peace and preuent warre is to take away this cause to wit our sins by true repentance and to labour that we may be at peace with God and then he will giue vs peace with men or at least a prosperous warre wherin he will assist and protect vs against our enemies Whereby it appeareth that that peace which is grounded vpon worldly policies and hath not this peace with God for the foundation thereof howsoeuer it may last for a time yet in the end it will proue rotten and vnsound For example some thinke it the best course to settle a peace by tolerating Poperie and idolatrie some by vtter forsaking Gods true religion and by conforming our selues to the world both in profession and life some by ioyning in neere leagues with neighbour Princes and by many such other deuices but seeing the Word plainly teacheth vs that the only sure foundation of our peace is our reconciliation with God and holy obedience to his Commandements how can wee hope to obtaine it by taking such courses as will cause the Lord to be our enemie and by transgressing his Commandements the breach whereof the Lord threatneth in so many places to punish with warre and those innumerable miseries which do accompanie it So Leuit. 26. 25. Deut. 28. Leuit. 26. 25. Deut. 28 49. 1. King 8. 33. Jer. 5. 15. 19. 49. 50. 1. King 8. 33. Ier. 5. 15. 19. The vse which we are to make hereof is that when wee heare of our enemies preparations we do in the first place consider that our sinnes is the cause of this warre intended against vs and therefore before we resolue vpon any other course for our defence let vs repent of our sinnes and labour to be at peace with God and so he will change their minds or vse their
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
and were diuorced and cast off for their spirituall whoredoms it could not be fitly said of them that the Lord would espouse or contract them to himselfe seeing they only are properly said to be espoused who neuer before were taken to wife but rather he should haue said of them that he would againe be reconciled to her and receiue her to grace So that hereby wee are not to vnderstand that the Lord The properties of our spiritual mariage 1. it is not tēporarie but perpetuall would renue or confirme the old couenant of workes betweene himselfe and the Church of Israel for that was made frustrate by their spirituall whoredomes and rebellion for which they were diuorced and reiected but that hee would make a new couenant betweene himselfe and all the faithfull in the time of the Gospell receiuing them into this neere bond of mariage as pure and vndefiled virgins the which is inuiolably to continue for euer and euer Thirdly the parties contracted are Christ and his Church signified in these words I will marrie thee vnto me Where by thee wee are not to vnderstand the people of Israel according to the flesh but according to the spirit that is all the faithfull both Iewes and Gentiles and by me wee are to vnderstand Iesus Christ who in this spirituall mariage is vnited to his spouse the Church essentially and substantially bodie with bodie and spirit with spirit as before I haue shewed And so much for the contract it selfe The adiuncts hereof are first the perpetuall continuance of this mariage and secondly the conditions thereof which are as it were the mariage bands wherewith it is held inuiolable The perpetuall continuance is noted in these words for euer where the Lord maketh a secret opposition between the couenant of works made betweene him and the Israelites and the couenant of grace made betweene him and all the faithfull for that former mariage was not perpetual but temporarie and of short continuance because the Church of Israel perfidiously violated her mariage faith and persisted not in her loue and obedience towards the Lord her husband but forsaking him prostituted her selfe to commit spirituall whoredome with false gods and therefore was iustly diuorced from him as before we haue shewed but the new couenant of this spirituall mariage betweene Christ and the faithfull shall be perpetuall and inuiolable because he will write the lawes and conditions thereof not in tables of stone but in the fleshie tables of their hearts and will so rule and ouerrule them by his gratious Spirit dwelling in them that they shall neuer breake their couenant nor depart from the Lord their husband The like places of Scripture which may serue for an exposition of this wee haue Esa 54. 8. With euerlasting mercie haue I had Esa 54. 8. 9. 10 compassion on thee saith the Lord thy redeemer vers 9. For this is vnto me as the waters of Noah for as I haue sworne c. vers 10. For the mountaines shall remoue and the hilles shall fall downe but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee Ierem. 31. 31. Behold the daies come saith the Jere. 31. 31. 32 Lord that I will make a new couenant with the house of Israel and with the house of Iacob 32. Not according to the couenant I made with their fathers when I took them hand by the hand to bring them out of the land of Egypt the which couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shall be my people c. So chap. 33. 20. 21. 22. 25. 26. Iere. 33. 20. 21. Ezech. 16. 59. Iere. 32. 38. 39. Ezech. 16. 59. I will confirme vnto thee an euerlasting couenant Ierem. 32. 38. 39. 40. By all which places it is cleere and manifest that the couenant betweene the Lord and the faithfull is permanent and perpetuall and that both in respect of God and of the faithfull and not only on Gods part as the Papists would haue it who affirme that we may haue certaine assurance of the continuance of this couenant in respect of God because hee for his part will most certainly performe the conditions thereof Iere. 31. 32. howbeit there is cause of doubting that it will be violated and made frustrate by the faithfull because they may lose their faith and all other graces and so forsake the Lord but according to this doctrine there should be no difference betweene the old couenant of works and the new couenant of grace in respect of the perpetuitie thereof for that also on Gods part was most firme and permanent seeing there was not one tittle of his promises which was not accomplished neuerthelesse on the part of the Israelites it was made voide and frustrate because they performed not the condition of faith and obedience Whereas the Lord promiseth that his couenant with the faithfull should be perpetuall and euerlasting not onely on his part but also on the faithfuls because hee would by the finger of his Spirit write his lawes in their hearts Iere. 31. 33. and because hee would also put his feare Iere. 31. 33. 32. 40. into their hearts so as they should not depart from him as it is Iere. 32. 40. And so much for the perpetuitie of this spirituall mariage The meanes whereby the couenant of our spirituall mariage is made perpetuall In the next place he setteth downe the manner how and the meanes whereby hee would make his couenant perpetuall and euerlasting namely by remouing all causes and meanes whereby it might be violated and by tying the faithfull vnto himselfe by such inuiolable bands as it should not bee possible for any thing whatsoeuer to cause a diuorce and separation All which is signified in these words I will marrie 1. The church is maried in righteousnes thee vnto me in righteousnesse and in iudgement c. Where the Lord sheweth first that whereas sinne and vnrighteousnesse might be a sufficient cause to make a diuorce and breake off the perpetuitie of the Churches mariage with him for what communion hath light with darknesse righteousnesse with 2. Cor. 6. 14. vnrighteousnesse he would therefore marrie the Church vnto him in righteousnes that is he would make her righteous first by washing away her sinnes with his own most pretious blood and imputing vnto her his righteousnesse full satisfaction and perfect obedience Of which the Apostle speaketh Esa 54. 14. Rom. 5. 17. 19. And secondly by working in her inherent righteousnesse that is sanctification integritie sinceritie and Rom. 5. 17. 19. vprightnes of heart whereby it should come to passe that
howsoeuer she might fall through infirmitie yet she should neuer fall away though she may offend her husband by her corruptions and imperfections yet she should neuer forsake him nor desist in her faith and holy obedience So that neither her sins past nor her sins to come should be able to separate her from the Lord her husband not her sins past because they should be blotted out of remembrance and washed away by Christs blood nor her sinnes to come for as much as shee should be endued with such sinceritie and indignitie of heart that she should neuer sin with full consent of will nor euer leaue the Lord to commit spirituall adulterie with sinne and Satan Neither should want of righteousnes cause her to be reiected seeing shee should bee adorned with the glorious robe of Christs righteousnes imputed vnto her and also by vertue of Gods Spirit dwelling in her she should be enabled to walke before the Lord in the integritie and vprightnes of her heart indeauouring to performe all duties of holines and righteousnes vnto him Secondly whereas error and blindnesse of iudgement is a 2 The Church is married vnto Christ in iudgement cause of diuorce and separation seeing thereby the wife is moued to preferre an adulterer before her lawfull husband therfore that this may not be a cause of separation betweene him and his Church the Lord promiseth that he will endue her with a cleare and wise iudgement whereby she shall bee able to discerne betweene good and euill right and wrong and how much more profitable will it be for her to embrace the Lord as her only husband louing reuerencing and obeying him in all things than to forsake him and to follow after her adulterous louers that is idols the world Satan and the pleasures of sinne which last but for a season and in the end bring euerlasting destruction and how much better it is to embrace his pure worship reuealed in his word then to follow humane traditions and her owne inuentions Thirdly the wife is moued to breake her coniugall fidelitie 3. The Church is maried to Christ in mercie and beneficence and to leaue her husband and follow her louers when as she is brought into doubt of his loue and good will in respect of his illiberall cariage towards her and when as by his niggardly restraining her of necessaries she is brought into extremitie and want for then being hopelesse at home she rangeth abroad and seeketh help of strangers when her husband neglecteth her Whereas contrariwise when shee hath assured testimonie of his loue by his readines to supplie all her necessities to the vttermost of his power it is a notable meanes to work in her loue towards him and to preserue her faith inuiolable And thus it fareth in this spirituall mariage when we doubt of Gods loue and fauour and are brought into extreame exigents through our spirituall or corporall wants then our corrupt nature inclineth vs to leaue trusting and depending vpon the Lord and to follow Idols Saints Angels and Images looking for by them a supplie of that wherein we thinke that the Lord is defectiue And therefore he heere promiseth that he will also marrie her vnto himselfe in mercie or as the word may more fitly in this place signifie in benignitie and beneficence that is that he will so multiplie vpon her mercies and benefits as thereby shee shall haue full assurance of his loue and prouidence watching ouer her and shall by his bountie be so furnished with all necessaries that she shall not need to depend vpon any other The which promise is accomplished both in respect of corporal and spirituall benefits for if the first be wanting the Lord giueth the other in such plentie and abundance that in the middest of worldly wants she shal haue little cause to doubt of Gods loue and liberalitie seeing he doth bestow vpon her these rich treasures and gifts of greatest value And thus haue we this prophecie expounded Ier. 32. 40. I will make an euerlasting couenant with them that I will neuer turne away Jer. 32. 40. 41. from them to do them good c. 41. Yea I will delite in them to do them good c. Fourthly because when the husband is of an austere rigorous and impacable nature so as he will not beare with his 4. The Church is married to Christs compassion wiues infirmities but punisheth euery fault in all bitternesse and extremitie it is a notable meanes to worke in her alienation of minde and to moue her to affect others more then him and contrariwise compassion and readines to pardon faults and passe by infirmities is a singular meanes to nourish loue and fidelitie therefore the Lord promiseth in the next place that he wil marrie the Church in mercy and compassion so that though through frailtie she fall and by her sinnes offend him yet this shall bee no sufficient cause to moue her desperately to forsake and flee from him seeing he is so full of mercie and compassion that she can be no more readie to repent then he to forgiue nor to aske pardon then he to grant it And that not only for light and veniall sinnes nor for offences seldome committed but for all her sinnes most grieuous and innumerable and this is implied in that he here vseth the plurall number saying that he will marrie her in mercies to note the multitude of his mercies whereby he is readie to forgiue a multitude of sinnes The like place vnto this we haue Ier. 31. 34. For I will forgiue their iniquitie Jer 31. 34. Esay 54. 10. and remember their sinnes no more So Esay 54. 10. The mountaines shall remoue and the hilles shall fall downe but my mercy shall not depart from thee c. Fifthly because all loue and benefits cannot restraine an 5. The Lord marrieth his Church in faithfulnes inconstant woman who is naturally addicted to lust and vncleannesse but that vpon euery occasion she is apt to forsake her husband and follow her louers therefore in the next place the Lord saith that he will marrie his Church in faithfulnes wherby we are to vnderstand that not only the Lord himselfe will continue faithfull and constant in his loue to the Church but that also he will by his holy Spirit wherewith his Church and he are ioyned in marriage so rule her affections mortifie her naturall lightnesse and pronenesse to spirituall adulterie and confirme and strengthen her in constancie and fidelitie that shee shall euer keepe her mariage faith inuiolable and reserue her selfe for him alone pure and vndefiled Where we may further note that he doth the third time repeate these words I will marrie thee vnto me to this end that we might by this his redoubling of his speech bee the more vndoubtedly assured of the certaintie of this holy and heauenly contract of which we are easily moued to make some question in respect of Gods glorious Maiestie and incomprehensible
greatnesse and in respect of our owne base vilenesse and vnworthinesse Lastly the wiues ignorance of her husbands perfections 6. The Lord marrieth his Church in knowledge whereby shee neither knoweth nor acknowledgeth his excellencies and good parts and whereby as she is often ready to vnderualue his worthinesse so also with an ouerweening conceit to ouerprize the gifts and qualities of strangers is a notable meanes to alienate her mind from her husband as being vnworthie of her loue and to moue her to affect others so the ignorance of the spouse the Church of Gods excellencie mercie goodnes and all perfections is a chiefe cause that moueth her to leaue the Lord and to follow her louers for if she did but know the Lord she should need no other arguments to rauish her heart with his loue nor any further inducement to moue her to forsake all others and to embrace him alone with constant affection And therefore the Lord in the last place promiseth that he will eternize the mariage betweene him and his Church by illuminating her mind with a true knowledge of him whereupon it must necessarily follow that shee will preferre him aboue all idols and false gods seeing she clearely perceiueth that he infinitly excelleth them all in goodnesse perfection and all true worthinesse The like promise we haue Esay 54. 13. And all thy children shall be taught of the Lord Ier. 31. 34. And they shal teach Esay 54. 13. Jer. 31. 34. no more euery man his neighbour and euery man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. So Ioel. 2. 28. 29. which was accomplished Act. 2. 17. Joel 2. 28. Act 2. 17. Now this knowledge of which he here speaketh is not so much what Christ is in himselfe namely most infinite most mightie most wise c. but especially what he is vnto vs to wit a carefull head and a most louing husband who hath not only created vs but also redeemed vs with his precious blood shead and hereby obtained for vs the pardon of our sinnes reconciliation sanctification and eternall saluation who giueth vnto vs also all benefits spirituall and temporal and protecteth vs frō all dangers With which sauing knowledge whosoeuer are indued it is impossible they should forsake Christ their husband or preferre a strange loue before the loue of him who hath so dearely loued them And thus haue I shewed the meaning of the words and The Do ∣ ctrines the chiefe points contained in them In the next place wee are to consider of those doctrines which arise out of them both for our instruction and consolation And first out of Gods couenant is grounded vpon his vndeserued grace goodnesse this contract of mariage wee may obserue that the couenant of grace betweene God and his Church is grounded vpon Gods free mercie and vndeserued goodnesse without any condition of our owne workes and worthinesse Neither is it here said that hee would marrie the Church if she were iust holy faithfull and worthie his loue but hee absolutely promiseth without all conditions that hee will marrie her and being married will endow her with righteousnesse iudgement pardon of her sinnes faithfulnesse so that these are not the causes mouing the Lord to espouse the Church but because in his free loue he hath married her therefore hee will prosecute her with his loue and bestow all these graces and benefits vpon her But this most cleerely appeareth whereas hee saith hee will marrie her in benignitie and mercie for benignitie presupposeth the Churches want and pouertie and mercie presupposeth her miserie neither if she were rich in her selfe should she neede the Lords beneficence nor if she were in happie estate should she neede mercie and compassion Secondly wee may obserue that the Lord alone is the author of this spirituall mariage for when wee neither seeke nor desire it hee wooes vs and also inclines vs to grant his suite And therefore let the Lord haue the whole glorie of his owne worke and let not vs rob him of any part thereof by ascribing it to our owne free will merits or worthinesse Thirdly we here leanre what is the great dignitie and excellencie The dignitie of the faithfull of the Church and of euery faithfull man for howsoeuer they are basely esteemed of in the world and accounted the very ofscouring of al things yet in truth there is none equall with them in honour and worthinesse seeing it hath pleased the Lord of Lords and King of Kings to espouse them vnto himselfe When Saul offered Dauid his daughter in mariage hee thought it such an high degree of honour as he was altogether vnworthie of so that in sight of his owne meannesse he crieth out What am I and what is my life or the 1. Sam. 18. 18. familie of my father in Israel that I should be sonne in law to the King how much more then may we filled with rauishing wonder exclaime what are we dust and ashes miserable and wretched men that wee should be aduanced to this royall dignitie as to be the spouse of the glorious King of heauen and earth The vse which we are to make hereof is that if we are not We must desire the spirituall honour of the faithful as yet inuested with this honour we labour to attaine vnto it for if we doe as it is the nature of all men desire honour and preferment why doe wee follow a shadow and neglect the substance why doe we like children runne after the bubble of vaine and momentanie glorie and in the meane time neuer seeke after that superexcellent and eternall glorie of being espoused vnto God especially considering that worldly honour is vncertaine both in getting and in the keeping and seeing if wee labour after this honour of being married vnto God wee shall most surely attaine vnto it for the Lord himselfe publisheth and offereth this contract and there can no impediment hinder it vnlesse we our selues forbid the banes And secondly those that are aduanced alreadie vnto this height of honour must neuer forget to be truly thankfull vnto him who is the author of their aduancement when they deserued by their sinner ignominie and disgrace Fourthly wee may heere learne that the poorest faithfull The poorest faithfull man richer then the wealthiest worldling man is in better estate and possessed of more rich treasures then the wealthiest Mammonist in the world for they haue Christ himselfe and all his benefits they are true owners of the treasures of his righteousnesse and obedience yea and by vertue of this spirituall mariage they haue right and interest not only to all the temporall benefits of this life but they also haue the ioynter of Gods kingdome assured vnto them Fiftly being espoused to God let vs euer remembring this We ought to behaue our selues as it becommeth the spouse of Christ honourable aduancement
are not idlie to expect food from Gods immediate prouidence neglecting the subordinate meanes as obseruing the seasons and husbanding the ground with labour and diligence for though he bee bountifull in bestowing his benefits yet he giueth them not to idle loyterers but to painfull labourers Gen. 3. 19. Genes 3. 19. Fiftly we may obserue the infinite wisdome of God who Gods wisdom an making his creatures to stand in need of one anothers helpe hath lincked his creatures together in such excellent order as they haue need of one anothers helpe and all depend vpon him as vpon the first mouer Man needeth food food is not prouided without the helpe of the earth the earth is not fruitfull without the dew of heauen that heauens cannot send their raine without Gods blessing appointment Where we may note that man who is Lord of the creatures standeth in need of the meanest of thē that whereas his soueraigntie might puffe him vp in pride his necessitie which maketh him stand beholding to the basest creature might teach him humilitie Sixthly wee may obserue that the chiefe meanes which the Praier the chiefe meanes of obtaining all blessings Church is enioyned to vse for obtaining of all benefits is prayer as is implied by the manner of speech here vsed And I will heare saith the Lord c. For howsoeuer the Lord hath determined to multiplie his mercies vpon the faithfull yet not without the meanes of prayer inuocatiō Because if we did not first see and feele our wants if seeing thē we did not earnestly desire to haue them supplied if to haue our desire satisfied we had not our recourse vnto God by prayer wee would neuer know nor acknowledge that we had receiued these gifts frō God nor bee thankfull vnto him for them nor for the time to come depend vpon his prouidence And thus do earthly parents deale with their childrē although they are willing to supply al their wants yet first they will be intreated that hereby their loue affection towards them may be endeared and that they may learne obedience and reuerence seeing their owne want of their parents helpe and their readines in granting succour and reliefe Seeing then praier is the meanes of obtaining all blessings We must pray continully from God the conduit whereby the cleare streames of graces and benefits are deriued frō God the fountaine of all goodnes and the hand wherewith we fill our emptie soules in the store-house of Gods rich mercie let vs continually exercise our selues in this holy dutie and seeing our wants are continuall Let vs pray continually as the Apostle exhorteth vs 1. Thes 5. 17. Are we 1. Thess 5. 17. destitute of Gods blessings praier obtaineth thē Ioh. 16. 23. 24. Ioh. 16. 23. haue we them in abundance prayer sanctifieth them to our vse 1. Tim. 4. 5. doe wee employ our selues in our busines prayer bringeth a blessing vpon our labours Gen. 24. 12. do we cease 1. Tim. 4. 5. Genes 24. 12. Numb 10. 36. from them prayer blesseth our rest Numb 10. 35. are we merrie prayer seasoneth our mirth are we sorrowfull prayer easeth our griefe Iam. 5. 13. are we in trouble praier obtaineth Jam. 5. 13. Psal 50. 15. 107. 10. 13. deliuerance Psal 50. 15. are we in any manner of extremitie prayer bringeth reliefe Psal 107. 6. 13. 19. 28. Seuenthly whereas he saith not that God will heare Iizreel Our corruption in depending vpon inferiour means but that he will heare the heauens c. and that the corne wine and oyle shall heare Iizreel he doth here intimate our corruption and imperfection which causeth vs in the time of our wants in the first place to thinke vpon the inferiour meanes and secondarie causes for the supplying our necessities as vpon the corne wine and oyle before in our cogitations we ascend vnto God begging for helpe and reliefe at his hands the which our infirmitie the Lord tolerateth if wee doe not rest in their inferiour meanes but ascend from one to another vntill we come to the supreme cause of all blessings God himselfe as when being in want penurie we think we must needs starue vnlesse we haue corne food then we must also remember that we cānot haue thē vnlesse the earth yeeld thē nor the earth yeeld thē vnlesse the heauēs make thē fruitful nor that the heauēs can do this vnlesse the Lord enable thē And therfore finding that he is the chiefe cause first mouer who setteth al the rest on work let vs chiefely labor by our praiers to moue him to succour vs assuring our selues that when he is inclined to help and releeue vs there wil be no want in the inferiour meanes as thus we are to ascend vnto God that wee may call vpon him so being possessed of his benefits we must likewise to ascend to returne him thankes Lastly we here learne that all Gods gifts and benefits are All benefits bestowed vpon man for the faithfuls sake grāted vnto mankind at the suite of Iizreel that is for the faithfull and elects sake and if it were not for them the heauens would be as brasse without raine and moisture and the earth as iron barren and vnfruitfull Iolatrous Laban is inriched for religious Iacobs sake and Putiphar hath a blessing vpon his whole Deut. 28. 23. house because Ioseph is one of his familie The murmuring Israelites gather Manna sent from heauen because the faithfull Israelites should not want the whole people fareth the better because they haue a Moses amongst them who in his feruent prayers commendeth their suits vnto God And contrariwise when the godly are seuered from the wicked there is nothing to be expected but plagues punishments When Noah is entred into the Arke the sloud drowneth the whole world Whē Lot is gone out of Sodome it is soone after consumed with fire and brimstone When Gods people haue seuered themselues from Corah the earth swalloweth vp him and his followers And when Iosias is gathered to his fathers then sinful Israel must expect captiuitie and desolation Notwithstanding such is the blind pride of wicked men and The wicked impute all their euils vnto the faithful their inueterate malice towards the faithfull that they are readie to ascribe their prosperitie vnto themselues their calamities vnto the godly Ahab thinketh himselfe innocent and condemneth Elias to be the troubler of Israel Saul supposeth that neither he nor his posteritie could prosper vnlesse Dauid were murthered and the Scribes and Pharisies shame not to affirme that if Christ were suffered all would beleeue in him and that hereupon must needs follow their destruction and the desolation of their countrey Ioh. 11. 48. Ioh. 11. 48. ANd so much concerning the sixth benefit The last followeth which is the propagation and multiplication of the Church in the time of the Gospell Vers 23. And I will sow her Vers 23 vnto me in
the earth and I will haue mercie vpon her that was not pitied and I will say vnto them which were not my people thou art my people and they shall say thou art my God In which words is set downe first the multiplication of the Church and secondly The exposition the meanes whereby it should bee multiplied The first in these words And I will sow her vnto me in the earth The which speech is allegoricall borrowed from the practise of husbandmen who desiring increase of their corne doe sow it in the ground so the Lord promiseth that hee will sow his Church that is he will multiplie and exceedingly increase it as the seed is multiplied which is sowne in the earth so that it shall no longer be contained within the narrow borders of the land of Canaan but be propagated farre and wide ouer the whole face of the earth Where he alludeth to the name Izreel signifying the seed of God of which hee had spoken in the former verse although the word her being of the feminine gender hath relation vnto the spouse for whereas his meaning was that hee would sow Izreel his seed he saith he will sow her because all this while he had spoken of his Church and faithfull people vnder the name and title of a wife But besides the multiplying of the Church here is also as I take it promised the continuall stabilitie therof for so this word sowing or planting signifieth as appeareth Ier. 24. 6. I will plant them and not roote them out Psal 92. 13. 14. Ier. 31. 27. 28. 42. 10. Iere. 24. 6. Psal 92. 13. 14. Iere. 31. 27. 42. 10. Further he saith that he will sow her vnto himselfe where he noteth the end why he would multiplie his Church and people namely that they being chosen and called might glorifie his name by seruing and obeying him and this is the maine end not onely of our calling but also of our creation and redemption 2. Cor. 6. 20. Ephes 1. 4. Tit. 2. 14. 2 Cor. 6. 20. Ephes 1. 4. Tit. 2. 14. Againe whereas hee saith that hee will sow her in the earth without any special restraint vnto any particular place the meaning is that hee would sow her thorowout the whole earth and no longer confine her within the limits of Canaan the which promise was accordingly accomplished when Christ gaue commandement to his Apostles and Disciples that they should goe teach all nations Matth. 28. 20. the which they also performed as appeareth in the Acts of the Apostles Matth. 28. 20. And this is the promise concerning the multiplying of the Church Now the meanes whereby hee would increase it to so great a number is expressed whereas he saith that hee will haue mercie vpon Lo-ruchamah and will call Lo-ammi his people wherby he vnderstandeth the calling not only of the ten tribes but also by occasion of them the Gentiles amongst whom they were scattered as the Apostle plainly expoundeth this prophecie Rom. 9. 24. 1. Pet. 2. 10. for of whom it might be said Rom. 9. 24. 25. 1. Pet. 2. 10. that they were without mercie and not Gods people of thē he promiseth that he would haue mercie and chuse them for his people but this might be said not of the Israelites alone but also of the Gentiles as the Apostles testifie and therefore of them also this prophecie is to be vnderstood And these are the meanes whereby the seed of the faithfull is multiplied In the last place he setteth downe the disposition affection and dutie of the Church being called in these words And they shall say thou art my God Where there is implied the entire loue of the Church towards God in that she vseth here the vocatiue case as the originall hath it and by a certaine kind of hearty acclamation crieth out O my God which briefe maner of speech doth most pathetically expresse the otherwise vnexpressable affection passion of the heart So Thomas rauished with Christs assured presence crieth out My Lord and my God Ioh. 20. Ioh. 20. 28. 28. and Mary v. 16. Rabboni Master Rom. 8. 15. Secondly that Rom. 8. 15. she shall not only beleeue that the Lord is her God but also acknowledge and make profession hereof for she shall not only thinke it but also say it Thirdly that she shall inuocate and call vpon his name as is signified in this phrase of speech O my God And this is the meaning of these words The doctrines which The do ∣ ctrines arise out of thē are these First whereas the Lord saith that he will sow his Church hence we learne that the Lord is the sole cause of The Lord is the principall cause of multiplying the Church Ephes 2. 5. the multiplying of his Church by his word and Spirit and not our owne inclination and free will for we are as seed in the hand of the sower vnlesse hee husband vs wee will euer remaine vnfruitfull Eph. 2. 5. And this the Apostle affirmeth namely that the faithfull are not borne of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. 13. Iohn 1. 13. God multiplieth his church for his owne glorie 1. Pet. 2. 10. 11. 12. Secondly we learne here that the Lord doth sow or multiplie the Church vnto himself that is for his own glory worship and seruice that the Church being chosen to be a royall Priesthood and holy nation may abstaine frō fleshly lusts haue their cōuersation honest that so God may be glorified euen of those that are without And therfore seeing the Lord hath made choice of vs for this purpose let vs labour to attaine vnto our end otherwise we can haue no assurance that we are in the nūber of Gods people seeing it is impossible that he shuld be frustrate of his end Thirdly by this chāge of names no mercy into mercy no Gods anger turned into loue people into a people we learne that in the time of the Gospel Gods anger is turned into loue iudgement into mercy punishment into reward cōdemnation into life saluation by vertue of Christs merits mediation The which serueth notablie for the consolation of al those that mourne in Sion whē as being beaten downe by the apprehēsion of Gods anger the sight of sinne and the curse of the law they consider that Christ hath freed them from them all reconciled them vnto God and procured for them remission of their sinnes Fourthly we here learne that the wall of separation is broken The Iewes and Gentiles gathered into one Church downe both Iewes and Gentiles admitted into one and the same Church so that as our Sauiour speaketh there is now but one sheepfold one shepheard Ioh. 10. 16. See p. 125. 133. 135. Fiftly we here learne that our vocation was altogether free and vndeserued for when as we were without mercy deseruing Our vocatiō is
in the end their patient abiding shall be gladnesse as it is Pro. 10. 28. Pro. 10. 28. The second thing to be obserued is that the Lord will not presently be reconciled with his people and shew vnto God trieth our Repentance by afflictions before he restoreth vs to fauour them the wonted signes of his fauour till he hath taken tryall of their repentance by manifold afflictions and this he doth not so much to approue their vnfayned repentance to himselfe for hee searcheth the heart and raignes and therefore needeth not these outward signes but first that by these signes their owne faith may be assured that they are truely conuerted seeing they endure the tryall with patience because they haue sinned Secondly that he may shew his detestation of sinne in that he will not easily be reconciled euen with those whom hee dearely loueth when they haue grieuously offended Thirdly that by these corrections he may make them carefull for the time to come that they doe not againe by their sinnes prouoke his displeasure for hee that with a wounded conscience and broken spirit hath long sought and sued for mercie and hath spent many a bitter sigh and grieuous grone before hee could attaine vnto the assurance of gods fauour hauing obtained it will not easily be allured againe by his sinnes to hazard and loose it Fourthly that hereby he may glorifie his name by approuing his iustice and righteous iudgements euen to those that are with out when as they see that he will not winke at sinne no not in his dearest children who otherwise would take occasion vpon their sinne and impunitie to blaspheme 2 Sam. 12. 14. 2 Sam. 12. 14. Lastly that hee may hereby teach the wicked what they are to expect for if the Lord so correcteth those sinnes in his children which of infirmitie they haue committed how will hee punish the sinnes of wicked men which they commit with full consent of will If he be displeased with the faithfull and will not presently assure them of his fauour after they haue repented then what can they looke for that continue in their sinnes without repentance but that he will poure vpon them the full viols of his wrath If he so seuerely chastiseth sinne in his sonnes and friends how grieuously will he punish it in slaues and enimies examples hereof we haue in Adam Dauid Ezechias the people of Israell and Christ himselfe The vse hereof is that we carefully take heede that wee doe not wound our Consciences by committing against our knowledge grieuous sinnes seeing we are assured if wee belong vnto God that hee will sharply chastise vs for it and will not suffer the beames of his loue comfortably to shine vpon vs till wee haue approued our repentance by many tryals and haue indured much more griefe and sorrow through our crosses and the restraint of his loue then our pleasure and delight was in the committing of our sinnes and therefore let vs not to please the flesh wound the spirit nor purchase a dram of carnall delight with a pound of sorrow Secondly this may serue to comfort and refresh vs when as we are ready to sincke vnder the waight of sinne and heauie burthen of affliction and in regard hereof are readie to conclude that we are cast out of Gods fauour for then wee are to remember that the Lord oftentimes restrayneth the signes of his fauour and continueth the afflictions of those whom notwithstanding he dearely loueth for the causes aboue said c. Thirdly whereas the Lord saith that shee shall stay for God afflicteth vs for sin that we may learne to hate it him in her afflicted estate and shall not play the harlot c. hence we learne that the reason why the Lord continueth to restraine his fauour and to afflict his people is not because he hateth them but that hereby they may bee moued more seriously to repent and to flye from their sinnes with greater detestation when they see these miserable effects that follow them If our heauenly father when wee grieuously offend should cocker vs and shew no signe of his displeasure or being somewhat offended should presently be reconciled vs we finding no bitternesse neyther of Gods anger nor of affliction which might cause vs to distast the sweet pleasures of sin would neuer soundly and seriously repent of them but when we apprehend his heauie displeasure and cannot with much entreaty be assured of reconciliation when wee feele the smart of sharp afflictions and can by no meanes find ease then we call our sinnes to remembrance and are grieued at the heart that we haue committed them then we hate and detest them as being the fountaine from which doe flow these waters of bitternes and then we resolue with our selues that if our heauenly father will but this once forgiue and be reconciled vnto vs if he will but cause the wonted beames of his fauour to shine vpon vs and ease vs of the heauie burthen of our afflictions we will neuer againe be perswaded so by our sins to prouoke his displeasure though all the profit pleasures and preferment of the world were offred vnto vs. The vse which we are to make hereof is that when the Lord doth exercise vs with afflictions we exercise our selues in repentance and make the day of tribulation the day of humiliation for this is the maine end why the Lord afflicteth vs which when he hath attained hee will put an end to our afflictions and therefore the way to ease our selues of the burthen of punishment is to cast away the burthen of our transgressions the best meanes to lighten our soules with sauing comfort is to loade them with bitter sorrow for sinne if we would haue God well pleased with vs we must be displeased with our selues and if euer we meane to come vnto the pallace of ioy wee must trauaile vnto it by the path of mourning For blessed are they that mourne for they shall bee Mat. 5. 4. Luke 6. 21. comforted Blessed are they that weepe for they shall laugh Fourthly whereas the Lord saith Thou shalt not play the God onely restraineth vs frō running headlong into sinne Harlot not so much by way of prohibition teaching them what he would not haue them doe as by actuall restraint shewing what he would cause and inable them to refraine notwithstanding their pronenesse thereunto through their naturall corruption hence we learne what is the chiefe cause whereby we are with-held from running headlong into all manner of sinne namely Gods powerfull word which as it saith Thou shalt not sinne so it enableth vs through the secret operation of his spirit to yeeld obedience For in our owne naturall disposition we are ready to draw sinne vnto vs as with Cart-ropes and to drincke iniquitie like water Esay 5. 18. our thoughts are onely euill and that continually Gen. 6. 5 Gen. 6. 5. We are not able so much as to will that which is
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 vnto vs. 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 vnder certaine types and Parables comforted those Israelits which were to be afflicted in a grieuous and tedious captiuitie by assuring them of his loue 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 vnto 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 vnto 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 vs 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 vnto such things as should bee The exposition objected 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 vnto 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 haue in this place the like whereof we haue 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 haue 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 onely 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 vnto them not his owne words but the ambassage of his glorious and most mighty king from whom he is sent But let vs more specially consider of those arguments The arguments here vsed to moue attention which 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 vnto 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 vnto them who created them and continually preserued them who is al-sufficient to reward those who harken vnto him and almighty to punish those who neglect his word who had giuen vnto them many testimonies of his loue and multiplyed vpon 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 vpon 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 vnto them Reall when as a people notwithstanding Gods reprehensions and threatnings continuing in their impenitencie haue deserued punishments inflicted vpon 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 vpon them his reall Iudgements seeing words would not preuaile with them The like place to this we haue 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 vnto 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 vpon 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 haue transgressed you shall be conuicted and after shall be fully determined when as hee shall inflict vpon you such reall punishments as your sinnes haue 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 vnto him neyther contendeth he with any but onely such as haue 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 vnto 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 vnto 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 vpon the Canaanits nor his mercies multiplyed vpon 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 haue 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 vpon 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 vnto 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 vnder the word truth Secondly neglect of mercy The sinnes which respect God are all included vnder 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 mercie 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 vnder 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 loue 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 vpon 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 vnto 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 onely lurke in some few corners but ouerspread the whole land neyther were there onely some few men tainted with these vices and corruptions but generally the whole body of the people So that they did not onely 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 haue 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 vnto 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 vs suffer our selues to be reformed by his word would we not be destroyed by his fearefull punishments then let vs 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 vnder 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 vpon sinners as soone as they haue 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 vnto 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 haue 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 vnto vs. 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 vnto vs 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 vs c. Fourthly whereas he saith that the Lord had a controuersie Gods mercies no just cause of securitie with the inhabitants of the Land vpon which he had bestowed so many benefits hence we learne that Gods former mercyes multiplyed vpon 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 vnto wantonnes impenitency and forgetfulnes of him the Lord will more speedely and fearefully punish them then any other If the Lord haue giuen vs pleasures and we abuse them the greater shall be our torments Apoc. 18. 7. If he Apoc. 18. 7. giue vs 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 vpon nationall sinnes nationall punishments for it as easie with him to punish a whole countrey as one priuate man And therefore let vs take heede that we doe not follow a whole multitude vnto euill nor suffer our selues to be caried away in the common streame of sinne least the Lord also sweepe vs 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 vs. betweene the Lord and the inhabitants of any land namely their sinnes whereby his law is transgressed If therefore we would not haue the Lord to be our enimie and aduersary if wee would not haue him to summon and arraigne vs before his judgement seate and being conuicted to condemne vs to punishment let vs flye sinne or hauing sinned let vs sue for pardon and reconciliation by turning vnto 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 vs to agree with our aduersarie quickly Math. 5. 25. Math. 5. 25. 1 Cor. 10. 22. What folly then is it in vs by our sinnes to make God our aduersary who is omnipotent and not our aduersarie onely to accuse vs but also our judge to condemne vs or if we haue caused a controuersie betweene vs 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 vs 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 vs emptie of goodnesse as well as when wee are replenished with euill that though wee neuer actually committed any sin yet if we haue 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. 33 Virgins 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
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. 11 therefore hee that made them shall haue no compassion of them It bringeth destruction and moueth the Lord to forsake vs. 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 vpon 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 vnto it In a word it maketh men subiect to gods vengeance at the day of judgement for the Apostle telleth vs. 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 haue any authoritie more then Aegyptian darknesse and barbarous ignorance To which purpose they take away the preaching of the Gospell the onely 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 vnder 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 haue onely an implicite faith vvhereby they beleeue as the Church beleeueth though they know not what But let all such know who haue 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 haue 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 haue 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 loue 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 vs apply that which hath been said to our owne times for our owne vse benefit And to this purpose let vs 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 haue 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 vs assure our selues that if there be between vs 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 vs that is he will summon and arraigne vs before his Iudgement seate where being conuicted vve shall be condemned to suffer the like or
they may gather any wholesome doctrine and profitable instructions vvherin they vtterly forget the presence in vvhich 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 vnto 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 vnder 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 barnished vnto vs 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 becoÌ„meth 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 haue 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 vs 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 vnto 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 qâ—â—â—e decaied and almes-deeds vtterly neglected are not those goods which God hath bestowed vpon 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 haue 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 vnto 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 vnto vs aboue al the nations which are round about vs. For how many are there amongst vs 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 haue 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 giue any account of their
Orchards gardens the fruitfull fields and vinyards should bee vtterly wasted and spoyled so that now the good mother earth should like Rachell spend her time in mourning for her children because they were not and like a desolate captiue spoyled of all her riches and percious ornaments lament her passed losse and present miserie The meaning therefore of these words is this that the earth shall become barraine and fruitlesse and and shall be stripped and spoyled of all her inhabitants and so become a vast and disolate wildernesse neither inhabited by men nor adorned with her beautifull fruits as it were with her prinely coate of diuerse coullours for as the earth which is inhabited by a flowrishing people and decked and adorned with her plenteous fruits is saide to reioyce laugh and sing Psal 96 12. Let the fielde bee ioyfull and all that is Psal 96. 12. in it let the trees of the wood then reioyce Vnto which the Prophet Esay alludeth Chap. 35. 1. 2. The wast ground shall Esay 35. 1. 2. bee glad and flourish as a Rose It shall flourish abundantly and shall greatly reioyce So it is said to mourne and weepe when it is dis-peopled and laid wast desolate like a wildernesse So Esay 33. 9. The earth mourneth and fainteth Libanon is ashamed and hewen downe Sharon is like a wildernesse c. Ier. Esay 33. 9. Ier. 4. 27. 28. 4. 27. 28. The whole land shall bee desolate therefore shall the earth mourne Ioel. 1. 10. The field is wasted the land mourneth Ioel. 1. 10. for the corne is destroyed c. And thus the land mourned first when as it was wasted by Tilgath-Pilneeser King of Assiria who led away two Tribes and a halfe captiue as appeareth 1. Chron. 5. 26. 1. Chro. 5. 26. but much more when as it was vtterly ouerthowne and destroyed by Salmaneser of which wee may read 2. Kings 17 2. King 17. Secondly it is saide that euerie one that dwelleth in the land shall bee cut off the word is shall languish or faint through weakenesse whereby hee signifieth that howsoeuer the people would not mourne for sinne yet the Lord would make them mourne vnder his punishments and that so greatly that they should euen languish and faint in their sorrow and heauines hauing no appearance of any comfort Now these judgements are further aggrauated and amplyfied whereas it is said that the vnreasonable creatures the inhabitants both of the ayre earth and water shall bee pertakers of the peoples miserie and bee ouerwhelmed in their ruine and this sheweth the greatnesse of their destruction For as when the Lord would magnifie his blessing vpon mankinde he saith that he would keepe his Couenant not onely with Noah and his sonnes but with all liuing creatures Gen. 9. 9. 10. Foules Cattle and Beasts because these creatures were giuen vnto man for his profit and honest delight so contrariwise when hee would amplifie his irefull judgements hee sayth that he would not onely destroy the people but also spoyle them of all benefits whereby they might receiue any profit and comfort And as to amplifie the greatnesse of their punishment and the grieuousnes of their sinne he commanded the Israelites to destroy not onely the people of Iericho but also their houses beasts and cattle siluer gold and all that belonged to them so here he threatneth that for the same causes he would take the same course with the Israelites themselues that is to shew his detestation of their horrible Treasons and Rebellions hee would not onely destroy them but also their Land and all that belonged vnto them Yea he saith his punishments should extend to the fishes of the sea and this doth exceedingly amplifie the greatnesse of his wrath for euen in the generall Deluge the fishes were exempted from punishment as if they had beene a nation of another world who hauing no societie with mankinde were not infected with the contagion of his sinne but now he shewed that his wrath was more inflamed in that hee threatneth to make the fishes pertakers of mans misery and punishments not that indeede the Lord was purposed to catch the sillie fish in the nets of his judgements but onely vsed these Rhetoricall and Hyperbolicall amplyfications that hereby hee might more feelingly affect the secure and hard hearted israelites both with the sence of their haynous sinnes and grieuous punishments And this is the meaning of the words The Doctrines The doctrines which arise out of them are diuers First whereas he saith The sinnes of the inhabitants cause a land to mourn Therefore that is because of their grieuous sinnes the Land shall mourne and become desolate hence we obserue that the chiefe cause which maketh a land sit mourning like a desolate widdow or a distressed mother robbed of her children and spoyled of all her comforts is the sin of the inhabitants Psa 107. 34. This brought an vniuersall deluge ouer Psal 107. 34. the whole world this brought downe fire and brimstone vpon Sodome and Gomorrah this caused the land of Canaan to spue out her inhabitants Leu. 18. 25. The like judgement Leu. 18. 25. 26 whereof the Lord threatned to inflict vpon the Children of Israel if they imitated them in their sinnes Verse 28. Deut. 28. 21. 22. 63. The which threatnings were accordingly Deut. 28. 21. 22. and 63. accomplished in their captiuitie and finall desolation The vse of this doctrine is that thereby wee bee made The vses carefull to auoyde sinne seeing it bringeth the judgements of God not onely vpon our owne heads but also vpon our country Secondly it teacheth vs to what cause wee are chiefly to impute all manner of punishments as warre dearth the pestilence namely to our sinnes as the chiefe and principall cause whatsoeuer be the inferiour causes meanes or instruments Thirdly it confuteth their practise who endeauour to vphold the flowrishing state of their Country by Machiuilian pollicies falshood treacherie wrongs and injuries offred to their neighbours by tollerating the sinnes which should be seuerely punished for feare of bringing daunger to the State by exasperating a multitude or great faction or by any other wicked and vnlawfull meanes whatsoeuer for how approueable so euer these courses may seeme in humaine Exo. 1. 10. Num. 24. 14. and 25. 2. and 31. 16. 17. 2. Sam. 16. 21. 1. King 12. 26. 27. pollicy yet the truth is they are so farre from preseruing a land that they make it liable to Gods judgements and bring downe vpon it his heauie punishments Exo. 1. 10 Num. 24. 14. and 25. 2. and 31. 16. 17. 2 Sam. 16. 21. 1 King 12. 26. 27. 28. The second obseruation may be this if a people hauing haynously sinned doth not seriously repent and mourne vnder They who will not grone vnder the burthen of sinne shall mourne vnder the burthen of punishment the burthen of their transgressions they shall faint and languish vnder the burthen of
3. 17. blessing made it fruitfull but mans sinne made it barren and in stead of Corne Wine and Oyle caused it to bring forth Thornes and Thistles if it bee not as it were watred with mans sweate Verse 18. 19. It brought a generall Deluge Verse 18. 19. wherein not onely man but all the Creatures perished It turned Sodome and Gomorrah which was like the garden of Eden into a salt Marsh and desolate wildernes It brought all those plagues of Aegipt not onely vpon man but vpon the beasts likewise In a word it is the cause of all the miseries which all the Creatures suffer vnder which they grone and trauaile in paine together with vs as the Apostle speaketh Rom. 8. 22. Rom. 8. 22. from which with feruent desire they waite to be deliuered when man is freed from his sinne as appeareth Verse 19. 20. 21. Ver. 19. 20. 21 Neyther is this vnjust with God that the creatures should be punished for the sinne of man seeing as man was not made for himselfe but for God so they were not made for themselues but for the vse of man and therefore as they were to joy in his rejoycing so to beare their part of griefe in his mourning and miserie like the seruants of Noble men who are quelled in their Lords ruines and though they are not guilty of their treasons committed against their soueraigne prince yet they are ouerthrowne in their estates pertakers in their punishments The vse of this doctrine is first to admonish vs that when wee see the miseries of any of the poore Creatures as the barrennesse of the earth the toyle sicknesse and manifold infirmities of the beasts c. we be thereby put in remembrance of our sinnes and be moued to bewayle them as being the cause not onely of our owne but also of all the creatures miserie Secondly it serueth to reproue those who abuse the poore creatures with tyrannical crueltie and are so far from pitying them in those miseries which our sinnes haue inflicted vpon them that they make seauen-fould greater the heauy burthen of their euils through their barbarous vsage of them like hard-harted and mercilesse Lords who seeing their seruant adjudged to death for their treasons in stead of pitying his punishment play themselues the executioner in causing him to dye by exquisite torments c. The last thing to bee obserued is that when the Lord exerciseth his judgements vpon the creatures when the That wee are not lightly to passe ouer gods judgements inflicted vpon the creatures Earth is smitten with barrennesse spoyled of her fruits and stripped of her goodly ornaments when the waters aboue eyther drop not at all or in such abundance that in stead of watring her they drowne and ouer flow her and when the beasts and cattle perish eyther by murraigne or famishment wee are not lightly to passe these things ouer but to esteeme them as signes of Gods displeasure conceiued for our sinnes and as so many summons whereby the Lord warneth vs to seeke reconciliation by true repentance lest we be ouertaken by his more fearefull judgements Leuit. 26. 14. 15. c. Leu. 26. 14. 15 Deut. 28. 15. 16. Deut. 28. 15. 16. c. The vse hereof serueth for the reproofe of those who are nothing affected with gods judgements vpon the creatures no further then themselues haue a sensible feeling of their euills so that if in the time of dearth and famine they feele no want they are neuer thereby put in minde eyther of Gods anger or of their owne sinnes nor touched with those miseries vnder which the brute creatures mourne nor with any compassion or fellow-feeling of their neighbours wants ANd so much concerning the first bill of Inditement whereby the Israelits are arraigned and conuicted the second is contayned Verse 4. And the sentence of condemnation Verse 4 is affixed Verse 5. The Inditement it selfe is comprised in these words Yet let none rebuke nor reproue another for thy people are as they that rebuke the Priest In which words The expositiō he aggrauateth their former sinnes by shewing that such was their desperate resolution of continuing in them that they would heare of no admonition or if they were admonished would vnjustly rebuke those of whom they were justly rebuked The sinne whereof they are accused is their impatiencie of rebuke for howsoeuer they abounded in all manner of sin yet they could not indure that eyther Gods Prophets or other his faithfull seruants should admonish or reprooue them for their wickednesse And this was a manifest signe that they were desperately resolued to continue in their sins and were now past all hope of recouerie in this sicknesse of their soules seeing they would not heare the Phisition nor regard his counsaile nor follow his directions nor vse any meanes for their recouery but cast the potions against the walls and pull of the plaisters applied for their curing and throw them in the Physitions face The like example wee haue Esay 30. 9. 10. 11. Where the Prophet complaineth that the Israelits were a rebellious people lying children who Esay 30. 9. 10. 11. would not heare the word of the Lord which say vnto the seers see not and to the Prophets prophecie not vnto vs right things but speake flattering things vnto vs Prophecie errours c. So Amos. 2. 12. 7. 12. Mich. 2. 6. Ier. 44. 15. 16. Amos. 2. 12. 7. 12. 13. 14 Mich. 2. 6. Ier. 44. 15. 16. Yea but it is not said here that the people forbid the Prophet to admonish and rebuke them but the Lord himselfe I answere the Lord in his word is so farre from forbidding these duties of admonition and reprehension that hee necessarily requires them vnlesse it be when as the sinner is so desperately resolued to continue in his wickednesse that he hateth admonition and is ready to reuenge it as though it were an injurie vpon him who doth admonish him Of such the Lord speaketh Ezech. 3. 26. I will make thy tongue Ezech. 3. 26. cleaue to the roofe of thy mouth that thou shalt be dumbe and shalt not be to them as a man that rebuketh for they are a rebellious house And our Sauiour Christ Mat. 7. 6. Giue ye not Mat. 7. 6. that which is holie to dogs c. And such were this people of whom the Lord saith Yet let none rebuke nor reprooue another As though hee should haue said although their sinnes are so many and haynous that they deserue continuall reproofe and reprehension yet let no man rebuke them seeing it is to no purpose they being so desperately giuen ouer to all wickednesse that they are become altogether impatient of any reproofe And this is plainely expressed in the words following For thy people are as they that rebuke the Priest that is they are such as indeed doe rebuke the Priest for so this word As is sometimes taken absolutely Hos 5. 10. The
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 vnto 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 onely 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 vpon 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 haue 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 onely 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 vnto 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 vnto 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 haue dry breasts and cannot giue vnto them the sincere milke of the Word not onely 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 haue 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 vnder blind guides not rest contented to be still lead by such blinde guides nor to be vnder the charge of such ignorant and vnskilfull shepheards as haue no knowledge to feede them for what will it profit them if by liuing in such places they may haue plenty for their bodies if in the meane while their soules are starued what benefit will they haue 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 euery 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 giue warning of their approch though the place were both pleasant profitable for what would it aduantage him to haue wealth all delights if he be in a continuall feare that he shall be destroyed but we in this world haue not onely our spirituall enimies to assault vs but also whole armies of Gods judgements ready to invade vs if we liue in sinne and ignorance if therefore we want a watch man to giue vs 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 vnto God our king whom by our sinnes we haue offended we may be preserued from the other what will the profits and pleasures of this life benefit vs 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 vs follow Maryes example that is howsoeuer we think worldly things conuenient yet let vs 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 vs rather sell all vvee haue 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 haue I shewed that it is
Heyre of all his maisters riches Mat. 24. 45. 46. Those that with Timothy take Mat. 24. 45. 46. heede to themselues and vnto 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 haue fought a good sight finished their course and haue 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 vs there The sixt motiue taken from the woe denounced against the negligent Ezech. 34. 2. are others which may force and constraine vs 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 haue receiued from god are stripped of them according to that Mat. 25. 28. take therfore the talent from him and giue it vnto 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 vpon his arme and vpon his right eye His arme shall be cleane dryed vp and his right eye shal be vtterly darkened that is they shal be so weakened in Gods gifts that they shal be 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 haue seene in many Ministers of our times whose breasts haue growne drye because for idlenes they would not draw them out to giue the people sucke whereas the painefull Ministers are like euer-springing 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. 10 34. 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 haue 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 haue passed their time in idlenesse pompe and pleasure when as they shall beare the punishment not onely of their owne sinne but of theirs also whom by their negligence they haue destroyed what will it auaile them that they haue heaped liuing vpon liuing seeing hereby they haue multiplyed both their sinne and condemnation what will that excuse pleasure them that they haue 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 haue 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 Vzzah who committed the Arke to bee drawne in a Cart which hee should haue carryed vpon 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 Vzzah 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
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 vs 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 vs mindfull of his Law that in lue of thankfulnesse we might obey it contrariwise the abundance of Gods mercies makes vs to forget not onely 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 haue 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 vs in minde of an absent friend so the innumerable tokens of Gods loue which as it were from heauen he sendeth vnto vs should serue as so many remembrancers to put vs in minde of him who sendeth them vnto vs but though against all reason it falleth out otherwise for the tokens of Gods loue as riches pleasures and honours make vs 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 vpon 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 vs labour not onely to see it but also to subdue and mortifie it which that we may the rather performe with the greater care and conscience let vs 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 onely 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 vnto 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 haue not God nor his law in their principall parts namely their heart minde and soule for they who so haue 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 haue peruerted their way and haue forgotten the Lord their God Prou. 2. 17. Which forsaketh the guide of Ier. 3. 21. Pro. 2. 17. Ezech. 22. 12 her 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 vpon it grieuous punishments As in this place he threatneth the Priests that because they had forgotten his Law he would not onely 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 haue 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 vs we are straight depriued of all good and exposed vnto 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 loue 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. 11 10. 11. Desolation and destruction of their cities Hos 8. Hos 8. 10. 10. Bondage and subjection vnder 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 vnder 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
that the Magistrates in the feare of the Lord execute righteous judgement without hauing respect of any mans person place or state not peruerting justice for feare fauour or reward knowing that there is a supreame Magistate aboue them before whom they must be also judged who cannot be corrupted or peruerted from judging righteously because there is no iniquitie with him nor respect of persons nor receiuing of rewards as Iehosaphat speaketh to his Iudges 2 Chron. 1 Chron. 19. 6. 7. 19. 6. 7. So likewise Maisters of families are so to behaue themselues towards their familie and seruants in loue peaceablenesse and justice as knowing that they also haue a maister in heauen and a judge of all their actions who will judge without all partialitie the person of the Maister and seruant being vnto him both alike and this vse the Apostle maketh of this doctrine Eph. 6. 9. Ephe. 6. 9. The second thing to bee considered is that howsoeuer God doth not continually punish our sins but deferreth his punishments to certaine dayes of visitation wicked men doe daily by their sinnes prouoke Gods wrath yet the Lord doth not continually inflict his punishments but as a just and mercifull Iudge deferreth them vnto certaine times of visitation and as it were vnto certaine dayes of Assises as appeareth in this place for howsoeuer the Priests were so wholy corrupted in their wayes that they deserued present punishment yet he doth not presently inflict it but deferreth it to the day of his visitation so when the whole world was wholy corrupted with sinne yet he deferred their punishment for the space of an hundred yeares Though Sodome and Gomorrah abounded in all wickednesse yet he put off the day of his visitation till the measure of their sinnes was full and though the Cananites were outragiously sinfull yet the Lord deferred to punish them for many yeares till their sinnes were come to full ripenesse The causes of which delayes are diuers the first and principall is Gods owne nature euen his patience and long-suffering which maketh him long in resoluing to punish and when he hath resolued slow in execution and this the Lord himselfe professeth in that discription whereby hee maketh himselfe knowne Exod. 34. 6. The Lord the Lord strong Exod. 34. 6. mercifull and gracious slow to anger So Dauid Psal 103. 8. Psal 103. 8. The Lord is full of compassion and mercy slow to anger and of great kindnesse 9. He will not alway chide c. And this made Ionah lothe to denounce destruction against Nineueh because he knew that he was a gracious God and mercifull slow to anger repenting him of euill As it is Ion. 4. 2. The second cause is Ion. 4. 2. that men may haue time to turne from their sinnes by repentance and so escape his punishments For God taketh no delight in their destruction but in their conuersion and saluation as hee protesteth Ezech. 33. 11. And this end Ezech. 33. 11. the Lord plainely noteth Esa 30. 18. Yet therefore will the Esa 30. 18. Lord waite that he may haue mercy vpon you c. And the Apostle plainly expresseth it Rom. 2. 4. where he saith that Rom. 2. 4. Gods patience and long-suffering leadeth vs to repentance The Apostle Peter likewise whereas he saith that the Lord is patient towards vs because he would haue no man to perish but would haue all men to come to repentance 2 Pet. 3. 9. Lastly that he 2 Pet. 3. 9. may leaue the wicked and impenitent without excuse for when as he hath shewed himselfe lothe to punish both by his delayes and by vsing all meanes to reclaime them and yet they stubbornly persist in their wickednesse then are the judgements of God inflicted vpon them approued by all men and euen by their owne guilty consciences Notwithstanding howsoeuer the Lord for these and diuers Gods delaying judgement maketh men secure other causes deferreth the execution of his just vengeance yet men abuse this his long-suffering vnto sin either imagining with the Atheist that he hath not thunderbolts inough to dart against euery sinner for euery fault or that there is no prouidence no justice no God that regardeth the sins of men or with the secure Worldling that they may go on in their sinnes without repentance because these punishments which are so long delayed will neuer be inflicted according to that Eccle. 8. 11. because sentence against an euill worke is Eccl. 8. 11. not executed speedely therefore the hart of the children of men is fully set in them to doe euill An example whereof we haue in the euill seruant Mat. 24. 48. who because his maister Mat. 24. 48. deferred his comming so behaued himselfe as though hee would neuer come and in those mockers who because the day of judgement is deferred therefore walk after their owne 2 Pet. 4. 3. lusts like herein vnto foolish theeues who imagine that because the Iudge doth not euery day sit vpon the judgement seat therefore they may securely steale because the Assises will neuer come But such are to know that as Gods mercy and patience will not suffer him to make hast in the punishing of sinne so his justice will not suffer him for euer to let it go vnpunished and howsoeuer hee doth not vse martiall law in executing justice as soone as the offence is committed yet let them assure themselues that vnlesse by repentance they plead their pardon he will surely visite them either at his quarter Sessions in this life or at his generall Assises in the life to come Though Saul were long repriued after he was condemned yet at last came the fearefull day of his execution Though Naboths bloud was long vnreuenged yet at last God visited this sinne both vpon Ahab Iesabell and all their posterity Though for a time Ieroboam flourished in his Idolatry yet at length it brought a fearefull destruction vpon his whole familie And though the Lord for a long while suffered the people of the Iewes with great patience and long-suffering yet at last he payed them home so that now they are a spectacle of his heauy wrath vnto all nations and a reproach and hissing to the whole world The vse of this doctrine is first for our instruction that we imitate the Lord in his patience and long long-suffering not letting the raines loose to fury and reuenge vpon euery occasion but rather striuing to ouercome euill with goodnesse Secondly for our admonition that we doe not abuse Gods patience to impenitencie and hardnesse of hart least whilst we thus heape vp the measure of our sinnes we doe also treasure vp for our selues wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his workes as it is Rom. 2. 5. 6. Rom. 2. 5. 6. The third thing to be obserued is that he saith he will visit their wayes vpon them thereby
threatneth that though they had store of foode yet it should not satisfie them though they exceeded in all manner of voluptuous pleasures yet they should bring vnto them no manner of contentment but the more they fed vpon them the more they should hunger after them and howsoeuer they seemed filled yea and cloyed with them yet they should not satisfie them but rather increase their appetite And because for the increasing of their posterity they rather trusted to their adulteries then to Gods blessing on their lawfull marriage therfore he threatneth that they should spend their strength in vaine and notwithstanding all their wicked indeauours to the contrary should dye childelesse The cause and as it is were the roote of all these euils is discouered in these words Because they haue left off to take heede to the Lord or to obserue and waite vpon the Lord. Which words may admit of a generall or more speciall interpretation generally they may be vnderstood thus that therefore these euils came vpon them because they had giuen ouer to obserue the Lord his will and his commandements that they might performe obedience vnto them for seruants are saide to obserue their maisters when as they diligently waite vpon them and are ready at their becke marking and obseruing both out of their words and countenances what is their will and pleasure that they may obey it And thus this phrase is vsed Zach. 11. 11. The poore of the sheepe which doe Zach. 11. 11. obserue me or waite vpon mee that is who indeauour to serue and please mee So that in this sense the sinne which is here laid to their charge was that they had giuen ouer to serue the Lord and had forsaken his pure worship prescribed in his word and not marking what Gods will was had giuen ouer themselues to will-worship and the inuentions of their owne braine The more speciall interpretation which I take to be most fit and agreeable to the text is this that because they had vsed all wicked vngodly meanes to maintaine themselues in voluptuous pleasures to attaine vnto riches and to propagate their posteritie and had left off to obserue the Lord that is to wait vpon him in the vse of lawfull meanes for the attaining vnto their desires not regarding what was his will so they might haue their owne wil nor relying vpon his prouidence but vpon their owne vnlawfull shifts therefore he would crosse them in their wicked courses and would so curse their vngodly meanes vnto them because they would not relye themselues vpon his blessing in the vse of those which were good that they should perish in their frustrated hopes and altogether faile in their desires And this is the meaning of the words the doctrines which The doctrines arise out of them are diuers First we may generally obserue God crosseth the purposes plots of wicked worldlings that howsoeuer the wicked vngodly do make sure account by their subtill plots and mischieuous practises to accomplish their desires and to compasse what they will yet the Lord so crosseth them in their euill courses that they faile in their hopes and are altogether disappointed in their designes for either the Lord doth meerely frustrate all their labour in not suffering them to attaine vnto such worldly benefits which they pursue or if they obtaine them yet doth not suffer them to injoy them because he with-holdeth his blessing and all comfort and contentment in the vse of them For the first how many are there who haue set their harts wholy vpon the world and with far more feruent desire haue sought for temporall benefits then the saluation of their own soules not caring what wicked meanes they vsed so they might accomplish their designes and yet haue beene so crossed by God that they could neuer atchiue their wils How many ambitious men haue spent their whole liues in climing the hill of honour sometimes labouring to aduance themselues by Machiuilian pollicies sometimes indeauouring to clime vp by treading vpon other mens shoulders not caring who fall so they may rise and yet could neuer make any ascent at all or if they did haue tumbled downe againe before they haue come to the mid way into the lowest bottome of shame and disgrace Whilst Adam sought to be in honour equall to God himselfe he got a shamefull downefall and if Gods mercy had not stayed him by the way hee had fallen as deepe into hell as the Diuell The old world laboured to get fame by raising a Tower vp to heauen but the end was Babel that is confusion Absolon desired to seat himselfe vpon the royall throne but the aduancement which hee got was to bee hanged on a Tree Nebuchadnezzar would be honoured as a God but he was abased vnder the condition of the meanest man and became a companion of the beasts So how many couetous men haue spent their time in greedy scraping of riches who in scraping haue scattered them and whilest like Esops Dog they greedely grasped after that which they had not lost that they had How many is there who in seeking wealth haue found pouerty prouing that true in their owne experience which the wise Prou. 23. 5. man speaketh that riches taketh her to her wings as an Eagle and fleeth away the faster the more eagerly shee is pursued so how many haue fixed their mindes wholy vpon voluptuous pleasures who by surfetting drunkennesse and vnlawfull lusts haue drawne vpon themselues grieuous sicknesses and diseases and haue ended their dayes in griefe and misery The vse hereof serueth to shew the wretched estate of The wretched estate of wicked worldlings wicked worldlings who miserably toyle themselues in pursuing these transitorie trifles and yet in the end doe misse of their purpose and loose all their labour yea and that which is worst of all after they haue made sale of their soules by vsing all wicked meanes for the purchasing of these worldly vanities they are mocked in their hopes and whilest they put out their hand to receiue their miserable bargaine and open the bag to see what they haue gained they finde in stead of honour shame for riches pouerty and for pleasures griefe and miserie Herein not vnlike to vnhappy vnthrifts who hauing sould their goodly patrimonies for a meales meate after they haue passed from them all their title and intrest be sent away empty without any reliefe And this is the state of such wretched men who vsing all wicked meanes for the compassing of their desires doe after Wicked men haue no comfort in worldly benefits much hunting catch nothing neither is the case of those much better who by vnlawfull courses haue gotten the possession of that which so eagerly they pursued for though they haue it yet they injoy it not though they abound in all worldly things yet they haue no benefit by them the Lord not giuing them hearts to vse them to their comforts and contentation For how
they the adjuncts as the vices the subject of the Soule And further this proannesse is called a spirit Metonimically to point out vnto vs the chiefe authour and fountaine from whence it is diriued euen Sathan the spirit of all wickednesse Moreouer it is called the spirit of fornications rather then the spirit of idolatrie not onely because he would persist in the former allegorie of marriage but also that hereby he might point out as it were in liuely colours the disposition of idolaters As though he would say it fareth with these filthy idolaters as with vncleane adulterers who are so blinded and inflamed with their lust and so besotted and hardned by their vice that without either shame or wit like brute beasts they runne headlong into their sinne and into all those mischeifes which doe accompany it as though they were vtterly depriued of all judgement and vnderstanding And for this cause also he vseth the plurall number fornications rather then the singular to note both their furious earnestnesse and their accustomed practise in committing this sinne Whereby he plainly sheweth that howsoeuer their Priests vtterly neglected their duty yet were not the people hereby excused of their sinnes both because they gaue themselues to voluptuous pleasures and thereby were depriued of their vnderstandings and became proane vnto all wickednes and also because they were not onely outwardly mislead by their false teachers but also had inwardly in themselues a spirit of fornications that is a vehement pronesse vnto idolatry wherwith they were wholy besotted Finally he addeth And they haue gone a Whoring from vnder their God that is they haue quite shaken off the marriage yoke and with-drawing themselues from vnder the gouernment and subjection of God their lawfull husband haue wholy giuen themselues ouer to spirituall vncleannes and to commit whordome with their impure Idols The which words may be vnderstood as a cause of the former that they therefore forsooke the Lord and gaue themselues ouer to be ruled by their Idols because they were possessed with a spirit of fornications which caused them to fall into these grosse and absurde errours or as an effect that therefore they were mislead by the spirit of fornications because hauing forsaken the Lord and his truth he had giuen them ouer to a reprobate sense suffred them to be deluded by a spirit of errour with strong delusions because they would not imbrace nor loue the truth For these are mutual and reciprocall causes to imbrace false worship idolatrie to forsake God for when the idolater beginneth to worship his idols hee renounceth the worship of God and when he will not loue nor delight himselfe in Gods true worship and seruice then the Lord giueth vp him to a reprobate sense and to be deluded with strong delusions as the Apostle sheweth Rom. 1. 23. 24. 2 Thes 2. 11. Rom. 1. 23. 24. 2. Thes 2. 11. And so much concerning the meaning of the words the The doctrines doctrines which arise out of them are diuers First we may obserue that it is no true honour to grace vs nor any sound The title of Gods people doth not grace or profit vs vnlesie we liue like the people of God benefit to profit and comfort vs that wee beare the title of Gods people and abound in his temporall gifts and blessings if our life be not conformable to our titles and priuiledges and if wee doe not thankfully imploy Gods benefits bestowed vpon vs to the aduancement of his glory the good of his Church and the furthering of our owne saluation yea contrariwise if wee vse them as incouragements to harten vs in our sinnes and vngratefully abuse them to Gods dishonour and the disgrace of our profession making them serue as vayles vnder which we may more cunningly hide our leprous sores of sinne and close acted wickednesse then are they so farre from gracing vs that they wholy tend to our discredit and so farre from being truely profitable that they serue as so many arguments to aggrauate our sinnes and to approue the justice of Gods righteous judgements when as hee taketh the most rigourous course in inflicting punishments It was an high priuiledge of honour to the people of Israell to be intitled the people of God but when they contemned his true worship forsooke the Lord and consulted with Idols all this tended to their vtter disgrace and to make their idolatrie much more abhominable then the idolatrie of the Gentils So it was a great dignitie to the wicked Angels that they were created the most excellent of the creatures and were made the immediate Ministers of God and as it were courtiars to the great King of heauen and earth but when as they most vngratfully sinned against such as gratious creator their excellencie did not benefit them but aggrauated their sinne and plunged them into the deepest bottome of just condemnation It was a great mercie of God vouchsafed to the Sodomites that they were placed in Gen. 13. 8. the garden of the world where they abounded in all Gods temporall blessings but when they abused Gods goodnesse and by his benefits became more rebellious they were not hereby priuiledged from punishment but inflamed Gods Gen. 19. more fearefull wrath against themselues which caused fire and brimstone to raine downe from heauen and consume them It was a great priuiledge to the Israelites to be the vineyard of the Lord which he had hedged in from the rest of the world for his owne vse and delight but when they answered not to Gods mercy in their obedience but in stead of the sweet grapes of righteousnes brought forth the sowre Esay 5. grapes of sinne the Lord did not onely forsake it but also pull downe the hedge and layde it open to the common spoyle It was a singular prerogatiue vnto them that they had amongst them the profession of Religion and the Temple of God the place of Gods worship but when they abused it as a visard of hypocrisie to countenance their sinne and as a shield to fence off all Gods threatnings of punishment God sendeth them to Shilo to see a patterne of his fearefull Ier. 7. 4. 12. vengeance which should also ouer-take them vnlesse they repented Finally it was a great dignitie and royall priuiledge to the people of the Iewes that they injoyed all earthly benefits in the land of Canaan that they were Gods peculiar people with whom he had made his couenant his chosen nation his royall Priest-hood the treasurers of his word the keepers of his seales and that they had the first offer of eternall saluation by Christ and of the joyfull tidings of the Gospell but when they abused this rich mercy by continuing in their rebellion by stopping their eares to Christs heauenly Sermons by crucifying the Lord of Life and by continuing in finall impenitencie after they were long called there vnto by the preaching of the Apostles all Gods patience long-suffering
of the same Saint negiected and disregarded Secondly their excuse is vaine seeing this is that Idolatry which is so much condemned in the Scriptures for the Israelites when they worshipped Images did professe that they did not worship the Idols of wood and stone but God in them so when they made a golden Calfe in the wildernesse they had therein a respect to God who brought them out of the land of Aegypt and professed that in it they worshipped the true Iehouah as appeareth Exod. 32. 4. 5. So Exod. 32. 4. Micah his mother saith that shee had dedicated the siluer vnto the Lord to make a grauen and moulten Image Iud. 17. 3. Iudg. 17. 3. So Ieroboam hauing made the golden Calues saith behold O Israell thy Gods which brought thee out of the land of Aegipt 1 King 12. 28. that is the Image and similitude which representeth 1 King 12. 28. the true God neither would any haue beene so sottish as to beleeue that the Calues which themselues had lately made had freed their fore-fathers out of their captiuitie And as we haue heard the people worshipped not the Image of Baal but God in the Image and therefore the Lord saith they should no more call him Baali Chap. 2. ver Hos 2. 16. 16. Yea euen the heathens themselues thus excused their Idolatrie as Austine witnesseth Non ego illum lapidem colo In Psal 96. adoro quem video sed seruio ei quem non video Quis est ille Numen quoddam invisibile quod praesidet illi simulachro that is I doe not serue and worship that stone which I see but I serue him whom I doe not see And who is hee a certaine invisible and Diuine power which hath the charge of that Image The vse of this Doctrine is first that we laude and magnifie We must laud Gods name for freeing vs from popish idolatry the name of our gracious God who hath freed vs from this more then Aegyptian darknesse of Idolatry and superstition and hath placed vs in his Goshen and true Church where by the cleare shining light of his Gospell he hath dispelled these foggy mists of sottish ignorance and hath plainly discouered euen to the eyes of little children those doltish follies with which the wisest of their fore-fathers were blinded and misllead Secondly it serueth to admonish vs that we doe not with the vnthankfull Israelits desire to returne againe into this We must not desire to return into this Romish seruitude Egyptian seruitude because we would injoy those pompous pleasures which the aduocates of Rome doe offer vnto vs but that we rather make choise of the afflicted way of gods truth which wil in the end bring vs to the heauenly Canaan And to this purpose we must auoide not onely the grosest kindes of Idolatrie and superstition but also all the pettite sorts therof yea we must carefully flye the meanes of idolatrie as will-worship society with Idolaters especially in that neere bond of mariage ignorance of Gods true religion whereby wee make our selues like blind men which may easilie be led any way and as it were an easie pray to be deuoured of those locusts the Priests and Iesuits which are come out of the bottomelesse pit Lastly we are hereby admonished to imbrace and loue We must loue Gods truth if we would not be seduced with Papists delusions the truth which the Lord by the Ministers of his word hath in such plentifull manner and measure deliuered vnto vs least for the contempt of his Gospell he giue vs ouer to strong delusions and to beleeue lyes which seduction is a certaine forerunner of eternall condemnation as the Apostle sheweth 2 Thes 2. 11. 12. And whilest we make profession of the 2. Thes 2. 11. 12. Gospell let vs labour to bring foorth the fruits thereof in holinesse and righteousnesse least the Lord doe cause his kingdome to be taken from vs bestow it vpon some other nations who will be more fruitfull for what should they doe Mat. 21. 43. with the light who wilfully shut their eyes against it and to what purpose should they injoy the Gospell of righteousnesse who in their liues bring forth nothing but the fruits of iniquitie The third thing to be obserued is that the Lord condemneth That it is an haynous sinne to vse diuination it as an haynous sinne to consult with idols and to vse diuination for direction in time of daunger or for knowledge of future things which are contingent And this may further appeare both by Gods earnest prohibitions of the vse of these vnlawfull arts and by the punishments threatned and inflicted vpon the offenders The Lord hath straightly forbidden them Deut. 18. 10. 11. Let none be found amongst you Deut. 18. 10. 11. that maketh his sonne or daughter to go through the fire or that vseth Witchcraft or a regarder of times or a marker of the flying of Foules or a Sorcerer or a Charmer or that counsaileth with spirits or a Southsayer or that asketh counsaile of the dead for all that doe such things are an abhomination vnto the Lord c. The punishment denounced is death Exodus 22. 18. Exod. 22. 18. Thou shalt not suffer a Witch to liue So Leu. 20. 27. If a man Leu. 20. 27. or woman haue a spirit of Diuination in them they shall dye the death c. The which punishment was accordingly inflicted by Saul 1 Sam. 28. 3. 9. And by Iosias 2 King 23 24. The 1 Sam. 28. 3. 9. 2 King 23. 24 execution of which punishments the Lord taketh vpon himselfe if the Magistrates neglect it as it is Mich. 5. 12. I will Mich. 5. 12. cut off thine Inchanters out of thy Land Besides which temporall death the Lord denounceth death eternall consisting both in the separation from the joyes of heauen as appeareth Apoc. 22. 15. and also in the torments of hell fire as Apoc. 22. 15. and 21. 8. it is Chap. 21. 8. The like may be said of them who consult with diuiners That it is a great sinne to consult with Witches Leu. 19. 31. and aske counsaile of them for as they joyne together in their horrible sinne so they shall not be disioyned in their punishments Their sin is forbidden as haynous Leu. 19. 13. Ye shall not regard them that work with spirits neyther Southsayers yee shall not seeke to them to be defiled with them I am the Lord your God Their punishment denounced by God is death and seperation from the Church of God as appeareth Leu. 20. 6. The which punishment was inflicted vpon Leu. 20. 6. Saul for consulting with the witch of Endor 1 Chr. 10. 13. 1 Chro. 10. 13 And vpon Ahaziah for asking counsaile of Baal-zebub the God of Ekron 2 King 1. 3. 4 2 King 1. 3. 4. The vse hereof serueth to reproue many amongst vs who when either themselues or their friends
cause hereof is the corruption of mans nature which is exceedingly addicted to this idolatrie and superstition partly through grosenesse of vnderstanding affecting a palpable deitie and diuine worship which is subject to the senses and partly through pride preferring his owne inuentions and wil-worship before the will of God reuealed in his word The vse hereof is that we doe not onely flee from idolatrie We must flye the first beginnings of idolatrie in the grosest kinde but also that wee shunne the first beginnings thereof for if in the least degree we giue way vnto it we shall from one degree ascend vnto another till we come to the highest partly because we are naturally possessed with a spirit of fornications which carrieth vs headlong into this sin and partly because the Lord will giue vs vp to a reprobate sense and to be deluded with strong delusions if wee doe not imbrace and loue his truth but incline to wil-worship and Idolatry The third thing to be obserued is that our good intentions Good intentions hauing no sound ground no better then wil-worship in Gods seruice which haue no ground in his word are nothing else but wil-worship and superstition The Israelites made choyse to worship in the groues and vnder the greene trees because the shadow thereof was good that is because they thought these pleasant places and delightfull shade in the sweet and open ayre were most fit and conuenient for religious worship but because this their good intention was contrary to Gods word which restrayned publike seruice sacrifices vnto the Temple at Ierusalem their good meaning could not priuiledge them from the just censure of Idolatrie and Superstition So Aaron in a good intention made Exod. 32. 1. 5. a golden calfe Exod. 32. 1. 5. But it was condemned and punished as grose Idolatry Gedeon in a good intention made Iudg. 8. 27. an Ephod of the Midianitish pray but it was an occasion of Idolatry and the ruine of his house and Micahs mother in a good intention made a moulten Image Iudg. 17. 3. and Iudg. 17. 3. Micah himselfe consecrated one of his sonnes to be a priest vnto it Verse 5. and entertained a Leuite for the same purpose with the like good meaning and yet neuerthelesse all this was but grose superstition and Idolatry in Gods sight The vse hereof is that we be not deluded with this conceipt that the Lord will accept of any manner of seruice so it proceed from a good meaning intention for if it haue no warrant out of Gods Word but bee repugnant therevnto vvhatsoeuer our meaning and intention bee it is but vvil-worship superstition and Idolatry in Gods sight And therefore we must not examine what we intend but what God requireth not what we like as most fit and couenient but what is pleasing vnto God And this examination is to be made not according to our owne phantasies and carnall wisdome which as the Apostle saith is emnitie against God but Rom. 8. 7. according to the canon and rule of Gods word which that we may the rather doe let these reasons perswade vs first because the Lord hath straightly forbidden and condemned all manner of vvil-worship and in his seruice hath precisely restrayned vs to his word for our direction Deu. 5. 32. Take Deut. 5. 32. and 12. 8. 32. heed that you doe as the Lord your God hath commanded turne not aside to the right hand nor to the left And 12. 8. Yee shall not doe after all these things that we doe here this day that is euery man what seemeth him good in his owne eyes And Vers 32. Whatsoeuer I command you take heede you doe it thou shalt Num. 15. 39. Prou. 39. 5. 6. Ezech. 20. 18. Col. 2. 20. The causes why the Lord forbiddeth all wil-worship put nothing thereto nor take ought there from So Numb 15. 39 Pro. 30. 5. 6. Ezech. 20. 18. Col. 2. 20. Now the causes why the Lord doth so earnestly forbid all manner of vvil-worship are principally two first it doth exceedingly derogate from his wisedome when as men doe not think his lawes sufficient for their gouernment direction but labour to perfect them by their owne inventions as though they were wiser then God himselfe Now if it be an odious thing to an earthly prince that his subjects should take vpon them to alter or adde or detract from his Lawes or in stead of submitting themselues to be gouerned thereby should make their owne vvill a law though they should make neuer so faire a shew of their good meaning intentions then how odious and abhorninable a thing is it for vs thus to demeane our selues towards God who is infinite in wisedome and the supreame king of heauen and earth Secondly because where wil-worship and humane inventions Wil-worship banisheth the true seruice of God are intertayned there soone after the true worship of God is expelled and banished for such is the aversenesse of mans corrupt nature towards the true worship of God and proannesse vnto humane inventions and superstitions that when they are both together he nourisheth and maketh high esteeme of wil-worship as being the birth of his owne brain and vtterly neglecteth Gods pure and sincere seruice which in his word he hath prescribed as though it were the child of a stranger And this is a notable fruit of pride and selfe loue when as men preferre the wisedome of the flesh before the wisedome of God and their owne inventious before his commandements The which was the sinne of the Scribes and Pharisies who as our Sauiour charged them made the commandements of God of no authority whilest they established their owne traditions Mat. 15. 16. And vvhilest they vvere Mat. 15. 16. and 23. 23. ouer busie in tithing Mint Annis and Commin they were vvholy negligent in the vvaightie matters of Gods Law as Iudgement Mercy and Fidelitie as it is Mat. 23. 23. Secondly it behoueth vs to imbrace Gods pure and sincere Wil-worship is vaine and vnprofitable vvorship prescribed in his vvord and to auoide vvil-vvorship our owne superstitious deuotions because when vve haue spent our time and euen tyred our selues in these things all our labour will bee spent in vaine So the Lord himselfe saith Mat. 15. 9. In vaine they worship mee teaching Mat 15. 9. for doctrines mens precepts And the Apostle saith that humain inventions and traditions as touch not taste not handle not doe perish in the vsing Col. 2. 22. For if we would haue Col. 2. 22. any wages for our labour vve must doe the Lords vvorke vvhich himselfe hath commaunded otherwise hee vvill demaund of vs as hee did of the Israelits Esay 1 12. Who hath Esay 1. 12. required these things at your hands And vvill say vnto vs as he did to the Priests and people of Israell Zach. 7. 5. When yee Zach. 7. 5. fasted and mourned did ye fast vnto me
sinne and Necessarie ignorance extenuateth faults not the euill of punishment alone as some haue imagined yet it doth excuse other faults and sinnes and also lesseneth the punishment It doth excuse wholie a fault before men when as it is committed through necessarie ignorance all meanes of knowledge being wanting but before God it doth not wholy excuse and acquite vs for the reasons aboue alledged but onely in part and as the schoolemen speake it freeth vs à tanto non à toto that is it lesseneth our sinne and punishment but doth not wholy take them away so our Sauiour saith that the seruant that knew not his maisters will and did commit things worthy of stripes should not altogether escape vnpunished but should bee beaten with fewer stripes Luke 12. 48. And that Tiâ—e Luke 12. 48. and Sidon who wanted those meanes of knowledge which Corazin and Bethsaida neglected should not altogether be acquitted in the day of judgement but more easilie punished Math. 11. 21. Mat. 11. 21. But yet this also is to be held with this caution and reseruation Ignorance as it is the punishment of sinne excuseth not that wee vnderstand it onely of primarie and simple ignoraunce and not of that necessarie ignoraunce which is a just punishment of sinne namely when as men being enlightned with the knowledge of God and his truth are for with-houlding of this truth in vnrighteousnesse and not louing nor imbracing it giuen vp of God to a reprobate sense to blindnesse of minde and to bee seduced and besotted with errours and stronge delusions Which was the case of many of the Israelites in this place of the Gentiles Rom. 1. 18. 28. and is the state of many Rom. 1. 18. 28. 2. Thes 2. 10. 11. in these dayes as it was foretould 2 Thes 2. 10. 11. For this ignorance is so farre from excusing other sinnes that in it selfe it is damnably desperate for howsoeuer in regard of the absence of meanes it is for the present necesarie yet if wee respect the first causes thereof it is wilfull and obstinate Now whereas it may be objected that the Apostle saith The meaning of Acts. 17. 30. vnto the Gentiles that the Lord did not regard the times of their ignorance Act. 17. 30. wee are to know first that it is not taken simply but comparatiuely that hee did not regard so much their sinnes committed in the time of ignorance as those which they should commit after the manifestation of his truth and secondly that the speach is not legall shewing what God would exact in the rigour of his justice but Euangelicall namely that hee would not impute those sinnes of ignorance vnto them but bury them in Christs death and obedience so that now they would imbrace him as their Sauiour by a liuely faith and bring forth the fruits hereof in vnfained repentance forsaking their former ignorance and the sinfull fruits thereof and labouring after knowledge and holy obedience The other kinde of ignorance which is affected and voluntary when as men continue ignorant because they neglect and contemne the meanes of knowledge offred vnto them is so farre from excusing other sinnes that it doth much aggrauate them as being it selfe in a desperate degree of sinne and also the cause of much other wickednesse for therefore they refuse to know their maisters will because Psal 36. 3. they are desperately resolued not to obey it and will not vnderstand because they will not bee hindered in their course of wickednesse Of such the Psalmist speaketh Psal 36. 3. Hee hath left off to vnderstand and to doe good or least hee should doe good And as this doth aggrauate mens sinnes so also it doth increase their punishment and augment the fearefull measure of their condemnation But of Verse 1. 6. of this Chapter this I haue already spoken and therefore I will here passe it ouer The vse hereof is that wee doe not labour to hide our sinnes vnder this broken vaile of Ignorance or extenuate our faults by pretending that if wee doe offend it is because wee are ignorant and know no better for our ignorance after that wee haue so long injoyed the light of the Gospell cannot bee necessarie but voluntary and wilfull because wee neglect or dispise the meanes of knowledge and therefore this ignorance will not excuse vs but rather aggrauate both our sinne and punishment Lastly wee here learne that when the Lord hath vsed God giueth ouer those who dispise the means of their conversion all meanes both by his word and works his benefites chastisements and more gentle punishments to bring a people to Knowledge Faith and Repentance and they neuerthelesse neglecting and contemning these meanes doe continue in wilfull Ignorance grose Infidelitie and secure Impenitencie then the Lord will giue them ouer to their owne wicked courses and suffer them to fall head-long both into the euils of sinne and the euils of punishment For Example hee will giue them ouer to the blindenesse of their mindes to runne on in Errours Heresies Superstition and Idolatry to the perversenesse of their wils to refuse the good and chuse the euill to their owne vile affections to commit such abhominable wickednesse as nature it selfe though much corrupted abhorreth and detesteth and euen to a reprobate sense that they may heape sinne vpon sinne and treasure vp against themselues wrath against the day of wrath And when hee hath often assayed fatherly corrections and light afflictions to amend them and they will not bee reformed hee will cause them to bee ouertaken by his fearefull plagues and heauie judgements and in the end plunge them into the gulfe of destruction and eternall condemnation An Example hereof wee haue in this place for when the Israelits would not vnderstand nor bee reformed neyther by Gods Word nor works his mercies nor iudgements the Lord caused them to fall and to be ouer-whelmed with most fearefull punishments When the Gentiles would not serue God according to that light of nature which hee had giuen vnto them hee gaue them vp to their owne vile affections and to a reprobate minde Rom. 1. When the Lord giueth vnto men Rom. 1. meanes of knowledge and they refuse instruction then hee will pronounce that fearefull sentence 1 Cor. 14. 38. If any 1 Cor. 14. 38. man bee ignorant let him bee ignorant If hee long affordeth the meanes of regeneration and yet men continue in their vnrighteousnesse and naturall corruptions hee will leaue them to themselues and passe vpon them that difinitiue sentence Apoc. 22. 11. Hee that is vniust let him be vniust Apoc. 22. 11. still and hee that is filthy let him bee filthy still If hee in his patience and long-suffering doe giue vnto sinners long time of repentance and also graciously affordeth vnto them the meanes of their conversion then is there nothing to bee expected but vtter destruction and desolation if by all these meanes they will not
such direct Testimony yet it may clearely bee proued that it was a place famous or rather infamous for the impious Idolatry there committed as appeareth Hos 9. 15. and 12. 11. Hos 9. 15. and 12 11. Amos. 4. 4. Amos. 4. 4. The reason then why the Prophet doth so earnestly forbid the people of Iuda to come at Gilgall and Beth-auen was not onely because they were consecrated vnto idolatry and therefore in this respect daungerous in that by frequenting these Idolatrous places they might easily bee seduced to joyne with them in their false worship but also because there was more perill of these places then of others in regard of that reuerend estimation the people had of them for the reasons abouesaid And this also was the cause why hee specially maketh mention of these two places vnder which he comprehendeth all the rest of like qualitie because as they were more famous then eyther Dan or any other of the high places so also in respect of their credit with the people much more dangerous Now in the forme of the prohibition wee are further to obserue that hee doth not onely prohibite them to sacrifice in these places but not so much as to ascend or goe vnto them not that it was not lawfull for them to come into these places for their ciuill affaires and worldly businesses but by this strait prohibition hee implyeth that hee would as little as might be haue them to frequent the company of Idolaters but especially that it was altogether vnlawfull for them who professed Gods true Religion to bee present at their idolatrous sacrifices and other solemnities whereby in time they would bee seduced to immitate them in their superstitions And thus wee haue seene what was the first meanes of idolatrie the other is that they should not ioyne with them in their religion which consisted of true and false worship mingled together In these words nor sweare the Lord liueeth In which words hee doth not forbid the lawfull vse of an oath which being made in truth righteousnesse and judgement is a part of Gods worship which is expresly commaunded in his word as appeareth Deut. 6. 13. and Deut. 6. 13. 10. 20. Ier. 4. 2. But onely restrayneth them from imitating the practise of the Idolatrous Israelites who ioyned the worship of God prescribed in his word with their owne inventions and superstitions and though they serued idols yet swore not onely by them but also by the true Iehouah as appeareth plainely Amos. 8. 14. They sweare by the Amos. 8. 14. sinne of Samaria and say thy God O Dan liueth c. So Zeph. 1. 5. Zeph. 1. 5. the Lord threatneth his judgements against those in Iuda vvho did worship and sweare by the Lord and sweare by Malcham The sinne therefore which is here forbidden is their ioyning a true oath with false worship and the seruice of God with the seruice of idols So that these words haue reference to the former after this manner if yee goe to Gilgall and Beth-auen to communicate with idols in their idolatrie doe not presume to sweare by the Lord nor to make profession of his religion for he cannot abide that there should bee any mixture of his true worship with idolatrie nor that the same mouth should sweare by his name and call vpon idols Neither doth hee heere simply forbid them to sweare at all but that they should not vse this forme the Lord liueth As though hee should say if yee worship Idols sweare by them also if yee will but haue nothing to doe with my name in your oathes vnlesse you turne from your idolatrie And according to this sense the words may fitly be reade as a learned Hebritian Drusius hath obserued by a disiunction after this manner Come not at Gilgall or sweare not the Lord liueth Now vnder this one perticular part of Gods seruice by an Psal 63. 11. oath is comprehended his whole worship as also it is taken Psalm 63. 11. And so generally they are here forbidden to make any manner of mixture and composition betweene idolatrie and any part of Gods true worship So that the 1 King 18. Lord requireth of them the same thing which Elias required afore times of the Israelits 1 King 18. If Baal be God serue him but if Iehouah be God serue him that is you are Psal 50. 16. Math. 6. 4. Eze. 20. 39. 40. at your choyse whether yee will serue but the Lord will no longer indure that you should halt betweene both So Psal 50. 16. Math. 6. 4. Ezech. 20. 39. 40. The doctrines And thus much concerning the meaning of the words The Lord vseth the meanes of our conuersion vntill our estate is desperate The doctrines which doe hence arise are diuers First vve may here obserue that as the Lord giueth ouer those whose estate is desperate and incurable to runne on in the headlong course of sinne to their destruction So contrariwise where there remayneth the least shew of hope hee neuer forsaketh his people but vseth all meanes to bring them to Repentaunce that they may bee saued An example hereof wee haue in this place for when the people of Israell were past cure hee causeth his Prophet to labour with the men of Iuda for their reformation who were not so deepely sunke in rebellion So when neyther the heauenly Sermons nor wonderfull Miracles of Iesus Christ would draw the Iewes to repentance hee causeth the Apostles to preach the Gospell to the Gentiles that they at least might bee gathered to his Church and that hereby in an holy emulation the Iewes also might bee converted to the Faith So although the Land of Iuda vvas exceedingly defiled with sin so as from the crowne of the head vnto the sole of the foote there was nothing sound in this polliticke body yet doth hee when they professed open emnitie call them to a parley offering vnto them reasonable conditions of Peace namely that if they would turne vnto him by vnfained repentance hee would make their scarlet sinnes as white as snow Esay 1. 18. Esay 1. 18. Now the cause hereof is not in any desert of sinners who hauing already by their sinnes prouoked Gods fierce wrath rather merit his heauie punishments but in the Lord himselfe who is of such infinite mercy that he desireth not the destruction but the conversion of sinners would haue all men to bee saued and come to true knowledge and vnfayned repentance as appeareth Ezech. 33. 11. 1 Tim. 2. 4. Ezech. 33. 11. 1 Tim. 2. 4. And to this purpose hee sendeth his Prophets to call them and multiplyeth his benefits to allure them and also visiteth their sinnes with gentle chastisements that hee may reclayme them yea and after they haue long had these meanes of conversion the Lord in infinite patience is content to wayte their leasure as it is Esay 30. 18. and neuer Esay 30. 18. bringeth vtter destruction till there
their idolatrous and false worship Againe as our Sauiour saith in another case they had Moses and the Prophets the Luke 16. booke of Gods law faithfull Expositors to make it cleare to their vnderstandings and to admonish them of their euill waies and therefore it was likely if they would not giue them the hearing then much lesse would they regard their priuate admonitions And this is the meaning of the words The doctrines The do ∣ ctrines which arise out of them are these First we here learne that the greatnes of those that offend either in respect of honor The greatnes of the sinner doth aggrauate the sinne power riches or other Gods blessings doth not take away or extenuate the fault guilt or punishment of sinne but rather doth increase and aggrauate them Because Ephraim was the principall Tribe amongst the ten and most abounded with all maner of Gods blessings therefore in the first place he is accused as being more sinful then all the other Tribes and in the generall inditement hee beareth the name of all his confederates as being in respect of his greatnesse more guiltie of sinne then any of his brethren So because the Lord had aduanced the people of Israel aboue all the nations round about them and had priuiledged them with extraordinarie blessings both temporall and spiritual aboue al their neighbour countries therefore their sinnes and rebellions were much more haynous and abominable in Gods sight and their punishments much more grieuous as appeareth Ezech. 5. 5. 6. 9. 10. In these respects also the Prophet matcheth Ezech. 5. 5. 6. 9. 10. cap 6. them yea and giueth them the preheminence in wickednes aboue Sodome it selfe especially in that they had abused Gods more rich mercie and wilfully withstood the meanes of their conuersion and saluation which the other wanted as he sheweth at large Ezech. 16. And surely not without reason are those to be condemned as the most grieuous malefactours who being most highly aduanced by God in the fruition of all his gifts and blessings do notwithstanding dishonor him by their sinnes and with an high hand rebell against him First because to their other sinnes they adde horrible ingratitude a vice odious to God and man for whereas Gods bountie should oblige them to dutie and obedience they forgetting or neglecting the author of their preferment abuse his owne gifts to his dishonour and like vnthankfull rebels being aduanced and inriched by their Soueraigne vse all their credit power and wealth to strengthen them in their rebellion Secondly because those who are aduanced aboue others in honour power and riches are seated as it were vpon a hill and in the eye of all men whereby it commeth to passe that their sinnes are exemplarie and so they doe not only offend God themselues but also draw others to imitate their wickednes and hereby their single sinnes are doubled and redoubled vpon their sinfull soules according to the number of those who are corrupted by their euill example The vse hereof serueth to stirre vp all whom the Lord hath The more we are aduanced the more should be our thankfulnes aduanced aboue others in his blessings that they earnestly labour to exceede others in thankfulnes and obedience Otherwise if they being vnmindfull of Gods benefits rebell against him and dishonour his name by their sinnes they shall be condemned and punished not only as ordinarie sinners but also as vngratefull rebels and as chiefe captaines and ringleaders who by their example haue drawne others into the like transgressions Secondly those who are of a meane estate may here learne The smalnes of our receits causeth short accounts contentation seeing by the smalnesse of their receits they haue the benefit of short accounts and the lower their condition is the more they are priuiledged from the guilt of other mens sinnes For whereas those who are in eminent places are exposed much more to the boisterous stormes of manifold tentations and when they fall like high buildings beate downe inferiours as it were vnder cottages with their ruines those who are but of meane qualitie doe not lie so open to these blasts of triall or though they be ouerthrown in the day of tentation yet commonly they are only guiltie of their owne fall there being few or none that by their example are drawne into their sinne Secondly we here obserue that such is the neere coniunction betweene idolaters and their idols that they most The neere coniunction betweene idolaters their idols hardly admit of any separation for as in corporall fornication the adulterer is so ioyned with the adulteresse that they become one flesh whereby it commeth to passe that they so desperatly dote one vpon another that neither the losse of their credit nor the impouerishing of their estate nor the manifold mischiefes which accompanied their sinnes in this life nor the eternall torments of hell fire which are threatned against adulterers in the life to come can weane them one from another so in this spirituall whoredome the idolater doth in his hart and affections so cleaue vnto his idols that he neglecteth his fame and reputation with the godly consumeth his wealth and substance contemneth Gods heauie iudgements denounced against idolaters both in this life and the life to come And this was the estate of Ephraim in this place who so firmely cleaued vnto their idols that they could by no meanes be seuered neither by Gods alluring promises nor terrifying threats neither by his mercies nor by his iudgements neither by the publike preaching of Gods Prophets nor by the priuate admonitions of their brethren and therefore the Lord commandeth the men of Iuda not to intermeddle with them as being now become a desperate cure of whom there was no hope of amendment and reformation Many such examples we haue in the book of God Although Laban long enioyed the companie of holie Iacob and plainly saw the manifold blessings which the true Iehouah multiplied vpon him yea and vpon himselfe also for Iacobs sake yet all this could not withdraw him from worshipping his idols So although the Lord made choice of the Israelites for his peculiar people and gaue vnto them his law wherein he prescribed his true worship and restrained them from idolatrie and confirmed this law by powerfull miracles and by continuall experience gaue them to vnderstand that he blessed them with all his benefits whē they worshipped him according to his reuealed will and contrariwise multiplied his plagues vpon them when they worshipped idols yet so wholly were they possessed with a spirit of fornications that all this would not restraine them from this sin nor reclaime them from their idolatrie when they had addicted themselues vnto it So although the Lord had punished the land of Iuda with captiuitie and desolation and had sent his Prophets vnto them that remained to ascertaine them that their idolatrie was the chiefe cause of all their miseries yet they rebelliously