sauing those which the Lord miraculously bestowed and in this respect howsoeuer they were preserued by God yet had they stil the image of death before them and after they had been tried and humbled by many afflictions were in Gods appointed time brought into the confines of the land of Canaan the countrie of Iericho and the valley of Achor where they enioyed all these blessings with great comfort and contentation so that in respect of the great and sudden alteration they seemed newly transported from death to life So the Church in the time of the Gospell after she is reconciled vnto God and hath passed thorow a wildernesse of affliction for her triall and humiliation is not only sustained in the middest of all her troubles with the inward comfort of Gods Spirit but also is further assured of Gods loue by the outward testimonie of his manifold benefits wherewith she is replenished with such ioy and consolation that shee seemeth vnto her selfe restored from the death of sorrow and miserie to the life of comfort and happines But yet whilest she remaineth in the valley of Achor and but in the borders of the heauenly Canaan howsoeuer shee hath great cause of ioy and contentment in regard of the manifold benefits which God bestoweth vpon her yet is her ioy often intermixed with sorrow and trouble through that cursed Achan the flesh which eagerly coueting the pleasures of sinne and the golden baites of wickednes is thereby allured to sinne and to prouoke Gods wrath by seasing vpon vnlawfull pleasures and profits accursed by God by which inward rebell shee is betrayed vnto her outward enemies those cursed Cananites the world and the diuell so that for a time they preuaile against her But yet in the end she hath an happie issue out of all her afflictions for as when Achan was stoned Israel hauing hereby appeased Gods wrath obtained a famous victory against the men of Ai so when the flesh is mortified which betrayed vs we obtaine a glorious victorie ouer the world and the diuell and so enter into a full possession of the heauenly Canaan And thus appeareth the great similitude which is betweene the passage of the children of Israel out of Egypt into the land of promise and our passage out of the spirituall Egypt the kingdome of sinne and Satan into the heauenly Canaan the true countrie and inheritance of all the Saints which moued the Lord allegorically to allude vnto it in this place as also Esay 65. 10. Esay 65. 10. And this is the benefit here promised The second thing specified is the time when the Lord would bestow it in this phrase from thence which in the Scriptures is sometimes referred to the time and sometime to the place and accordingly here it is diuersly interpreted by some of the place referring it to the desert namely that as soone as they came out of the wildernesse of affliction they should enter into this valley of pleasure by others of the time vnderstanding it thus from thence forward or as soone as I haue brought her thorow the wildernesse and haue replenished her with the inward comfort of my Spirit I will giue her a reall assurance of my loue and not only speake comfortablie vnto her heart by my word and Spirit but also in effect and deed assure her further of my loue and fauour by multiplying vpon her my mercies and manifold benefits The which interpretation is not much different from the other but the rather to be embraced because it hath better dependancie with the former benefit for as soone as the Lord hath inwardly comforted his people by his word and Spirit then presently hee giueth them a true sense of his loue and fauour by bestowing vpon them innumerable benefits spirituall and temporall The third thing heere expressed is the end why God giueth and the Church receiueth these his gifts and graces not onely that shee may haue by them ioy and comfort in their present vse but that they may serue as pledges and earnest penies to confirme their hope and assurance of the possession of eternall happines the which is signified by this phrase For the doore of hope For that is said to be the doore of hope which giueth entrance vnto hope by offering some assurance that we shall obtaine the thing hoped for As therefore the Lord gaue to the people of Israel the valley of Achor that it should be vnto them a doore of hope because the possession of the borders was a pledge vnto them that they should enioy the whole land of promise so the manifold benefits which the Lord bestoweth vpon the faithfull whilest they be in the borders of Canaan the Church militant are vnto them a doore of hope being assured pledges that after we haue a while fought with our spirituall enemies wee shall haue full possession of the heauenly Canaan and the new Ierusalem And these are the benefits which are here allegorically promised Now the reason why the Lord speaking of the spirituall deliuerance and happines of his people alludeth to their temporall deliuerance out of Egypt and entrance into the land of Canaan was first that hereby he might strengthen their faith in the full assurance of his promises seeing they had alreadie experience of his truth power mercy and goodnes in their former deliuerance when as the grieuous sins and great vnworthines of their forefathers could not moue him to change his purpose nor frustrate his word because his couenant was grounded not vpon their deserts but vpon his owne vndeserued loue and meere good will And secondly in promising new benefits he doth by this allusion put them in minde of the old that by the remembrance of these and hope of the other they might be moued to true thankfulnes and obedience The second thing to bee considered in this verse is the Churches ioy and thankfulnesse in the present fruition of Gods gifts and future hope of greater benefits signified in these words And she shal sing there as in the daies of her youth and as in the day when as she came vp out of the land of Egypt In which words is expressed the Churches ioy and thankfulnes together with the place or time thereof their ioy and thankfulnes is signified by their singing of praises vnto God the author of all these benefits which continuing in the former allegorie and allusion he compareth to that reioycing and praising God which the Israelites vsed after their deliuerance out of Egypt when as they saw Pharaoh and his armie drowned in the red sea of which we may reade Exod. 15. vnder which speciall we are generally to vnderstand all Exod. 15. their reioycing and songs of praises for all Gods benefits especially when they were in the valley of Achor and had entred into the possession of the land of promise Whereas then he saith that she shall sing as in the daies of her youth and childhood we are hereby to vnderstand the time of her
nor cast yee your pearles before swine lest they treade them vnder their feet and turning againe all to rent you And secondly because there is much more danger that they will make vs worse then hope that we shall make them better For sooner will these incurable leapers taint vs with their leprosie of sinne then we shall cleanse them by our best approued medicines and being so deepely infected with the plague of wickednes that the markes and tokens of death and destruction appeare vpon them there is no shew of hope that we should restore them to their spirituall health but there is great cause of feare lest they infect vs with their contagion It is true indeed that though their pestilent vices were apt to taint vs yet if we were not as apt to be tainted there were no such great danger but here it is far otherwise for as their poisonous contagion is fit to infect vs so in respect of the grosse and corrupt humours of sinne which remaine euen in all those who are regenerate we are as apt to receiue the infection and therefore we haue small reason to thrust our selues into their companie when it euidentlie appeareth that their diseases are desperate and past our cure Againe if we haunt the companie of wicked men and entertaine The euils that redound to those who frequent euill companie neere familiaritie and friendship with them either we must be silent when we see their faults or else admonish and reproue them if we smother them in silence and can be content to heare and see God dishonored then do we shew our want of the loue of God and zeale of his glorie haue a manifest argument against our owne soules that wee are none of his children for what sonne hauing any naturall affection in him can heare his father slandered and abused and hold his peace yea and we shew our hatred also against the partie what shew of loue soeuer we pretend if we neglect seasonable admonitions and reproofes and become accessaries to his sins as the Lord plainly implieth Leuit. 19. 17. Leuit. 19. 17. Thou shalt not hate thy brother in thy hart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne On the other side if we reproue desperate sinners we shall not onely cast these holy things vnto dogs and pearles before swine who will treade them vnder their vncleane feete but we shal our selues bee endangered lest like furious bandogs they turne againe and all to rent vs either by rayling speeches and vnciuill taunts or by open violence and desperate furie If we like of their wicked courses wee are not much better then they if they be irkesome and grieuous vnto vs why do we by haunting their companie seeke our owne sorrow The vse of this doctrine serueth to teach vs that vnder no colour of excuse we frequent the company of such who are so far spent in the sicknesse of sinne that there is no probable hope of their recouerie for seeing they are strong in euill we weake in good they wholly corrupt we but in part regenerate they striuing with all the powers of their heart mind and soule to draw vs vnto their sinnes and we faintly opposing either to perswade them from their wickednesse or to stand in our owne vprightnesse in a word seeing wee labour against the streame in our course of righteousnesse and they haue both winde and tide in their course of sinne let not vs grapple with thē foolishly imagining that we can force them vpward seeing vpon so much aduantage as they haue against vs they are much more likely not only to hinder our progresse in godlinesse but to carrie vs with them downe the streame of vice and wickednesse ANd thus much concerning their sinnes of idolatrie against the first table In respect of the second they sinned two waies First against themselues by intemperance Secondly gainst their neighbours And these sinnes were either common to all the people to wit their whoredomes and vncleannesse or peculiar to their Magistrates namely their bribing and extortion Al which are comprised in these words Vers 18. Their drunkennesse stincketh they haue committed Vers 18 whoredome their Rulers loue to say with shame Bring ye Or thus Their drinke putrifieth and stincketh or as others reade Their drinke is refractarious rebellious they continually commit whoredome their Princes loue to say with shame Bring yee Which words are not in number so many as are The exposition the interpretations diuers which are by diuers Expositors giuen of them but I will propound only those which seeme most probable and insist in that which best agreeth with the drift of the Prophet and circumstances of the place Some expound these words allegorically vnderstāding by drinke or drunkennesse that they were made spiritually drunken with their vnbridled loue of superstition and being thus besotted they committed spirituall whoredome that is idolatrie without shame But as I take it allegories in expounding the Scriptures are like oathes in speech neuer good but when they are necessarie Besides he had spoken of their desperate loue towards their idols in the former verse comprehending vnder it the sinnes of the first table and therfore it is not likely that in this breuitie of speech he doth inculcate and reiterate the same thing but rather vseth a new argument to disswade the men of Iuda from frequenting their company namely because they were guiltie of the breaches of the second table also of which he giueth three instances to wit their drunkennesse adulterie and briberie vnder which he compriseth all the rest But let vs come to more particulars Their drunkennesse stincketh or their drinke putrifieth and stincketh as the word heere vsed signifieth Which words amongst many others haue these three interpretations Some reade thē thus Their Drusius in Hosea drinke is gone backe namely from his first quality and condition and so sowreth and corrupteth for in the proper and Sur. primary signification the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to goe backe Whereby they vnderstand by a metonymie of the cause that they were gone backe and degenerate from their first state of integritie and had made a defection from God according to that Esay 1. 22. Thy siluer is become drosse thy wine is Esa 1. 22. mixt with water But as I take it this doth not so well agree with the scope of the Prophet nor fitly cohereth with the words following as after shall appeare Others reade them thus Their wine is refractarious or Iunius rebellious that is vnderstanding them by the same metonymie their excessiue drinking of wine and strong drinke maketh them refractarious and rebellious according to that Prou. 20. 1. Wine is a mocker and strong drinke is raging that Pro. 20. 1. is it maketh men to mocke and rage And this translation is very probable first because the word may well beare it for strong drinke maketh men refractary and to
So Matth. 2. 15. Out of Egypt haue I called my Sonne spoken by Hosea chap. 11. 1. Matth. Matth. 2. 15. Hos 11. 1. Matth. 9. 13. Hos 6. 6. Rom. 9. 25. Hos 2. 23. 1. Cor. 15. 55. Hos 13. 14. 9. 13. I will haue mercy and not sacrifice spoken by Hosea chap. 6. 6. Rom. 9. 25. As hee saith also in Hosea I will call them my people which were not my people c. Hose 2. 23. 1. Cor. 15. 55. O death I will be thy death O graue where is thy victory Hos 13. 14. Secondly the authority of this prophecy is sufficiently approued by the certainty of the euent which is a certaine signe that it was inspired by God and an infallible note to distinguish true prophecies from those which are false Deut. 18. 21 22. Deut. 18. 21 22 The second thing to be considered is the time in which he prophecied but of this I shall haue occasion to speake in the first verse of this prophecie Lastly we are to set downe the summe of this prophecie which consisteth in these points First he seuerely reprehendeth The summe of this prophecie the sinnes of the Israelites especially their sinne of Idolatry for whereas the Lord had restrained his publicke worship and seruice to be performed in the Temple at Ierusalem these ten Tribes by the instigation of Ieroboam made choice of two other places Dan and Bethel for this purpose where they erected golden calues and other Idols and built strange altars that they might as the Papists doe in their images worshippe God in these Idols whereas in trueth in stead of God they worshipped the diuell This sinne of Idolatrie the Prophet sharpely reprehendeth shewing the heynousnesse thereof how odious it is in Gods sight the miserable effects which it produced and the fearefull plagues and punishments wherewith the Lord would punish it Secondly hee exhorteth and vseth diuers arguments to perswade them to repentance that so they might escape these plagues and heauie iudgements shewing also how they should repent and turne vnto God Lastly he prophecieth of Christ and of his kingdome for the comforting of all those who did expect him and did rest vpon him for their saluation All which points are set downe partly vnder shadowes and types and partly euidently simply and clearely And so much in generall of this prophecie now I will proceede The order in this booke obserued to the more speciall handling thereof Wherein I will obserue this order first I will briefly set downe the summe or maine argument of euery chapter secondly I will diuide it into his generall parts thirdly I will expound and explane the particular verses and lastly gather out of them such doctrines and vses as shall offer themselues to our consideration and shall be most fit for our instruction and edification Let vs therefore come to speake of the first chapter the The argumēt of the first chapter maine argument whereof is this After that he hath prefixed the inscription wherein is contained the Author of this prophecie his calling from God and the time of his prophecying to the end that hee might make the hearers and readers more attenttiue hee accuseth the people of Israel of their sinnes and namely of their grieuous Idolatry vnder the type of an infamous harlot and her adulterous issue setting downe withall comminations of heauy iudgements which the Lord would shortly execute vpon them for their sinnes To which hee adioyneth a singular consolation to the faithfull that notwithstanding the sinnes and punishments of the rebellious people the Lord would shew himselfe constant in his promises which hee made to their forefathers and would multiply their spirituall seede in great numbers making them not onely his people but also his sonnes and children And this is the argument of this chapter out of which we The parts of this chapter may gather the seuerall parts thereof which are two First the inscription of the prophecie verse 1. And secondly the prophecie it selfe in the rest of the chapter the which may be diuided into two parts first legall comminations secondly Euangelicall consolations In the comminations is set downe first the sinne vers 2 3. and secondly the punishment vers 4 5 6 8 9. The consolations are first proper to the house of Iudah vers 7. and secondly common to Iudah and Israel vers 10 11. THe inscription is set downe verse 1. The word of the Verse 1 Lord which came to Hosea the sonne of Beeri in the dayes of Vzzia Iothan Ahaz and Hezechia Kings of Iudah and in the daies of Ieroboam the sonne of Ioash King of Israel This inscription is prefixed for these ends First to make the hearer or reader attentiue in that it is not the word of Hosea himselfe or of mortall man but of the euerliuing God Secondly to gaine authority vnto and to shew the vndoubted truth and certaintie of this prophecie in that it is the word of the Lord not the deuice of man vttered after the things contained therein were come to passe but reueiled to Hosea and by him to all the people long before the things were accomplished not in an vncertaine time but in the raigne of these Kings here named Thirdly that hereby wee might be helped and furthered in the vnderstanding of the whole prophecie for knowing in what time and in whose raigne these prophecies were deliuered we may in the bookes of the Kings and Chronicles reade the story of those times and so come to the knowledge of the state of the Church and Common-wealth vnder the gouernment of these Kings which will giue no small light for the vnderstanding of the prophecie And these are the maine ends of this and the like inscriptions Now let vs come to the words themselues wherein are contained foure things First the principall efficient cause of this prophecie namely Iehouah Secondly the matter or maine argument thereof that is Gods word Thirdly the instrumentall cause by whom this word was deliuered to wit Hosea the Prophet Lastly the time of the publishing of this prophecie that is in the raigne of these Kings Concerning the first the principall author of this prophecie The Author of this Prophecie is Iehouah who hath his essence and being of himselfe and giueth being to all creatures The consideration whereof should make vs attentiuely to heare and dutifully to performe obedience to the wordes of this prophecie both in fleeing the vices therein condemned and practising and performing the duties therein commended and commanded vnto vs. For it is Iehouah who speaketh vnto vs who is infinite in wisedome and therefore his words are to be imbraced and obeyed as being most fit to guide and rule vs. Achitophels 2. Sam. 16. 23. words were receiued as Oracles because he was wise though his wisedome was mingled with sinne and corruption that is with foolishnesse how much more then are we to hearken to God himselfe speaking vnto vs whose
of their natiuitie or of some dutie which by them was to be performed And so this name was giuen to the Prophet by his parents partly to signifie their desire and hope that he should helpe forward the saluation of the people and partly to put him in minde of the performance of this dutie And thus haue I shewed the signification of his name and the causes why it was giuen him The doctrines which hence we are to learne are these First whereas this name by Gods all-ruling prouidence is giuen to his Prophet hence wee learne how we are to esteeme of Gods true Prophets Apostles and Ministers namely as petty or instrumentall Sauiours because God vseth them as his instruments and means for the conuersion and saluation of his people and this the Apostle plainly setteth downe 1. Tim. 4. 16. 1. Tim. 4. 16 But how farre men are from this conceit of Gods Ministers appeareth by their vtter neglect of them neither yeelding vnto them the honour of reuerence nor the honour of maintenance c. 1. Tim. 5. 17. The Elders especially which labour in the word and doctrine are worthy of double honour 1. Tim. 5. 17. And good reason for if our carnall fathers are iustly to be honoured which beget vs in the flesh how much more our spirituall fathers who beget vs vnto God Furthermore if Gods Ministers saue vs by the ministerie of the word and by this liuely seede regenerate vs without which regeneration there is no saluation Iohn 3. 3. Hence John 3. 3. we learne highly to prize the Ministerie of Gods word and with all reuerence to giue heede vnto it seeing it is the onely ordinarie meanes of our regeneration and saluation Secondly we learne to giue vnto our children such names as may signifie our faith hope and earnest desire that they Fit names to be giuen vnto children may be gracious and vertuous and also put them in minde of some good dutie which when they come to age they are to performe according to the example of the godly in former times and not suffer them to bee called by heathenish and prophane names whom we desire should be godly and religious no though such names be contained in the Scriptures as Apollos Fortunatus Hermes Tychicus Syluanus and such like for although such names being giuen may lawfully be vsed because the chiefe end of a name is to distinguish one from another yet it is vnlawfull or at least very inconuenient to impose them But here it may be demanded whether it be not lawfull to name our children by our ordinary names which haue no signification I answer that although those significant names afore spoken of be the best and fittest yet I thinke these not vnlawfull or inconuenient in some cases as namely when as they put vs in minde of some of our neere and deere friends called by such names who haue beene or are vertuous and religious for as the other names signifie in themselues some good grace or duty to be performed so these put vs in minde of the like in the persons of our honest and godly friends whose example we are to propound vnto our selues for our imitation And so much for the Prophets name he is further described by his parent that he was the sonne of Beeri What this Beeri was there is no mention in the Scriptures For whereas The sonne of Beeri as the Hebrewes affirme that hee was that Beera mentioned 1. Chro. 5. 6. It is without warrant neither hath it any great 1. Chro. 5. 6. probability seeing their names are diuersly written There is mention also of one Beera 1. Chro. 7. 37. of the Tribe of Asher but neither can this be he if ancient writers truly affirme 1. Chro. 7. 37. him to haue beene of the Tribe of Issachar Leauing therefore to search in the darke for that which if wee found were not Hieron in gl ord Isidor greatly material let vs further consider why mention is made heere of one Beeri Some of the Hebrewes affirme because he was also a Prophet the which reason is grounded vpon a common obseruation amongst them that where the father of the Prophet is named we are to conceiue that he also was a Prophet Where the grandfather is also mentioned it is to signifie the dignitie and honour of his stocke The like rule they haue vnto this namely that where no mention is made of his countrey we are to conceiue that hee was a Citizen of Ierusalem But these obseruations being pressed vpon vs without any reason may without reason also bee denied especially seeing it is their vsuall custome stifly to affirme that which they weakely or not at all proue Others affirme that mention is made of his father because he was of famous and honourable parentage that hereby his 1. Cor. 1. 26 27 28. prophecie might receiue more authoritie and credit But this likewise hath no ground nay contrariwise we know that it is not the manner of Gods Spirit to seeke authority vnto his writings from the nobility of his penmen but rather sheweth his wisedome in mans foolishnesse and his glory in mans basenesse that God may be all in all Leauing therefore others opinions who leaue the light of Gods word and grope for the trueth in the darkenesse of their owne inuentions the likeliest cause why the Prophets father is here named is that hee might bee distinguished from others of his name for foure names being common to many surnames were added to put a difference betweene one and another which amongst the Hebrewes were vsually taken from their fathers and grandfathers as the manner among the Welchmen is at this day So Simon was called Peter Matth. 10. 24. to distinguish him from Simon the Cananite Iames the sonne of Zebedeus to distinguish him from Iames the sonne Verse 2 3. of Alpheus Whereby also it appeareth that this was vsuall not onely when they were of noble but also of meane and poore parentage And so much concerning the instrumentall cause of this The time wherein Hosea prophecied prophecie In the last place wee are to obserue the time wherein and how long hee prophecied expressed in these words In the daies of Vzziah c. That is in the raigne of these Kings of Iuda and Israel or in the yeares wherein they In the daies of Vzziah c. raigned which by a figuratiue speech common with the Hebrewes is called daies because raignes times and yeares consist of daies The Kings of Iudah in whose time Hosea prophecied are foure Vzziah Iotham Ahaz Hezechias of the Kings of Israel one onely is mentioned namely Ieroboam who is said to be the sonne of Ioash to distinguish him from Ieroboam the sonne of Nabat who first vsurped the Kingdome of Israel Not that hee raigned onely all this time for Hosea prophecied in the time of fiue other Kings of Israel if they may be all called Kings seeing some of them
were tyrannicall vsurpers to wit Zachariah Shalem Menahem Pekahiah Pekah and as it is very probable in the daies also of Hosheah but mention is made of him that light might be giuen to the Cronologie that it might appeare how long Hosea prophecied as we shall shew afterwards The causes why mention is here made of the raigne of these Kings are First to shew the certaintie of this prophecy in that the particular time wherin it was deliuered is specified Secondly because in Cronologies no fitter course can be taken for the numbring of times and yeares wherein things were done then by the raignes of Kings because the time by this meanes is better obserued and remembred Kings raignes and the things done by them being often repeated in common discourse Thirdly because it giueth light vnto the vnderstanding of the prophecie by hauing recourse to the historie of these Kings where vnderstanding their disposition life actions wee may thereby guesse at the state and condition of the Regis ad exemplem totus componitur orbis times and people ouer whom they raigned seeing the subiect either for feare or fauour vsually imitateth and conformeth himselfe to the nature disposition and behauiour of his Prince Fourthly that it might appeare that these prophecies were not deliuered for priuate ends and respects but for the publike vse and profite as well of their people as of their Princes that all with one accord both by Gods sweete promises and seuere threatnings might bee brought vnto true repentance Lastly that we might know how long the Lord vsed the constant ministerie of his Prophet in mouing the people to How long Hosea prophecied forsake their sinnes before he would inflict the punishments which they deserued the which may be gathered out of this Cronologie of the raigne of these Kings of Iuda and Israel For Vzziah who is called also Azariah raigned two and fiftie yeares in whose raigne hee beganne to prophecie and lest we should thinke that hee beganne to prophecie in the latter end of his raigne he addeth also that hee prophecied in the daies of Ieroboam who raigned one and forty yeares ouer Israel 2. King 14. 23. And in the seuen and twenty yeare of his raigne began Vzziah to raigne ouer Iuda 2. King 15. 2. King 14. 23. 1. So that if we reckon but from the last yeere of Ieroboam it 2. King 15. 1. will appeare that Hosea prophecied in the time of Vzziah thirty seuen or almost thirty eight yeares to these if wee adde the time of Iothams raigne which was sixteene yeeres 2. King 15. 33. And of Ahaz which was sixteene yeeres more 2. King 16. 2. it commeth in all to 69. or 70. yeares 2. King â—â— 33. 2. King 16. â— Now it is likely seeing mention is made of Ieroboam and Hezekiah that hee prophecied also in some part of their raigne and according to Ieromes iudgement he prophecied fiue yeares vnder the raigne of Ezechias For as hee saith of him he did foresee the future and bewailed the present destruction of the Kingdome of Israel which was effected by Salmanasser in the sixt yeare of Ezechias raigne To all which time if wee adde some yeeres of Ieroboams raigne it will amount in all almost to eighty yeeres For whereas some imagine that the yeeres of Iothams raigne are to be numbred with the yeeres of his father Vzziah because in his time he being strucken with leprosie Iotham gouerned in his fathers stead it is very probable that besides this time he raigned after his fathers death sixteene yeeres For it is not said that he raigned as King while his father liued but that hee gouerned his fathers house and ruled the people of the land 2. King 15. 5. 2. Chronicles 26. 21. Namely as Vice-roy or his fathers Lieuetenant or Deputie 2. King 15. 5. 2. Chro. 26. 21 The doctrines which we hence gather are diuers First we Gods mercy in affording to his people the meanes of saluation may obserue Gods infinite mercy towards this people of Israel who before he would destroy them as their sinnes deserued he continued this and other of his Prophets ministery for a long time together to the end that they might be turned vnto him by true repentance and so escape his iust iudgements threatned Of this mercy we haue the like example in the daies of Noah before the captiuity of Iuda and the vtter destruction of Ierusalem in the times of Christ and his Apostles and in our owne daies Secondly we may obserue the obstinate wickednes and inflexible obduratenesse of this people who notwithstanding The hardnes of the peoples hearts this mercy of God and meanes of their conuersion continued in their sinnes without repentance The which obstinacie and rebellion is not proper vnto them but common with vs in these times wherein we stubbornely refuse the like or greater mercy and make no profitable vse of far greater meanes which God hath giuen vs for our conuersion But if we continue in the hardnesse of our hearts let vs not expect or hope for immunitie of punishment for as in the time of this Prophet after the people had long contemned Gods mercy he brought vpon them his fearefull iudgements so will he deale with vs c. The vse which we are to make hereof is that seeing our hearts are so hard and inflexible we doe not onely labour to bruise them by the hammer of Gods word and by applying vnto them the threatnings of the Law but seeing this is not sufficient in respect of their more then adamantine hardnesse we are often to implore the assistance of Gods holy Spirit for that onely is that precious oyle whereby they are suppled softned and made plyable to Gods will Thirdly we may heare obserue the painefull diligence The patience and diligence of our Prophet and vnwearied patience of the Prophet who for the space of so many yeeres continued his laborious ministerie and that not with a religious and obedient people which might haue yeelded vnto him some comfort and incouragement when as he did see the fruit of his labours but with an idolatrous and stiffe necked nation who scorned and despised his ministery The vse hereof serueth to stirre vs vp to follow his example in our seuerall places and callings though they seeme tedious and toilesome vnto vs especially Gods Ministers haue here a patterne of diligence and painefulnesse for their imitation which that they may imbrace and follow they are often to call to minde the recompence of reward promised Dan. 12. 3. Dan. 12. 3. So likewise the hearers of Gods word may here learne patiently to harken to the word of exhortation and reprehension and not to waxe wearie and tired though Gods Ministers doe for many yeares together inueigh against their sinnes and denounce Gods iudgements due vnto them as the custome of many is who though they be neuer wearie of sinning yet they are presently weary of
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
her first husband who indeed alone deserued the name of a husband seeing the other were but louers seducers and adulterers The reason mouing her to make this returne vnto her husband is expressed in these words For at that time was I better then now that is I will now at length forsake these Idols and returne vnto the Lord because I plainly see and sensiblie discerne that my state and condition was farre better and more happie when I cleaued vnto the Lord my only true husband with all my heart louing seruing and obeying him alone and performing vnto him that pure and sincere worship which is described in his word then it hath bin since I forsook him and prostituted my self to commit spirituall vncleannesse with Idols for by this my apostasie I haue moued my louing husband in his iust displeasure to reiect me to strip me of al those benefits which he had bestowed on me I haue depriued my self of al true comfort ioy and peace of conscience and am now filled with horror feare and anguish of mind and I haue plunged my selfe into a sea of miserie and innumerable afflictions out of which my louers in whom I trusted and whose helpe I haue implored cannot deliuer me And therefore what remaineth but that I forsake my louers and my sinnes with them committed seeing they are miserable comforters in my greatest need and distresse and returne and reconcile my selfe vnto my husband who is infinite in mercie and compassion And so much for the meaning of this verse The doctrines The Do ∣ ctrines which arise out of them are these First we may obserue the superstitious blindnes of idolaters who when the Lord punisheth Idolaters in their afflictions flie vnto their Idols and not vnto God them for their idolatries do not repent of their sins and returne vnto the Lord crauing mercie forgiuenes release of their punishmēts but rather haue their recourse vnto their Idols with more then ordinarie deuotion seruing them with their Pilgrimages Vowes Inuocations Oblations and other rites and ceremonies wherewith they imagine they may be best pleased supposing that their slacknes and remissenes in these superstitious deuotions hath bin the cause of all their afflictions whereas in truth their superstitions and idolatrie is the chiefe cause of all their miseries and therefore the multiplying of them doth not release them of their punishment but rather redoubleth it An example whereof we haue in this place in Micha Iudg. 17. 13. Ahaziah 2. King 1. 2. and in the Papists who when the Lord Judg. 17. 13. 2. King 1. 2. punisheth them for their idolatries seeke freedome and deliuerance from the euils they suffer by their vowes pilgrimages prayers and oblations to their Idols and Images as though they could drie themselues being wet by leaping into a riuer or ease themselues being burnt by leaping into the fire Esay 1. 28. 29. Esay 1. 28. 29. Our naturall pronenes to Idolatrie Secondly we may obserue our naturall pronenesse vnto idolatrie for not only we easilie fall into it but being fallen we are hardly recouered and recalled from this sinne no though the Lord to his word shewing his truth and the falshood and abominablenes of idolatrie do also adde his rods of afflictions that at least sense of paine may make vs wearie of our sinnes And therefore it is not to be wondered at that the most part of the world do forsake Gods pure worship and liue in idolatrie seeing mans nature is so inclined thereunto that though he smart for it he will not leaue it and how much more then will he embrace it when he is allured and drawne vnto that which of his owne nature he is prone vnto by pleasures profit and preferments for the Lord doth not hedge in all with afflictions which resolue to follow their louers but onely those whom it is his purpose to conuert as belonging to his eternall election Thirdly we may obserue that affliction in it selfe is not sufficient to make vs forsake our sins and to turne vnto the Affliction if it be not sanctified doth not turne vs vnto God Lord by true repentance vnlesse it bee sanctified and made effectuall for this purpose by the inward working of Gods Spirit For though the Lord had hedged his people in with afflictions that they might not goe forward in their idolatries yet it is said heere that notwithstanding all this they the more followed and sought after their louers So Pharaoh the more hee was punished the more hee was hardened the more the children of Israel were afflicted in the wildernesse the more they murmured the more they were smitten the more they fell away Esai 1. 5. But I shall not need to go far Esai 1. 5. for examples seeing wee haue a present example amongst our selues who haue made no vse of Gods late visitation c. And therefore when we are afflicted let vs earnestly desire the Lord to sanctifie our afflictions vnto vs and to ioyne with his outward corrections the inward working of his Spirit whereby we may be moued to lay them to heart and to humble our selues vnder the hand of God Fourthly wee may obserue the corrupt nature of sinfull Corrupt man seeketh all other meanes before he flieth vnto God man who when he is in trouble and affliction assayeth all other meanes for his deliuerance before he flieth vnto God for helpe so here the Israelites being hedged in with afflictions flee vnto their Idols So Saul went to the witch Asa to the Physitions the Papists to their Saints and Images And thus many make gods vnto themselues for their deliuerance of their friends riches or of their owne power and policie when as being in trouble and affliction they do not in the first place flee vnto the Lord for helpe but rest vpon these meanes vntill they be altogether depriued of them or haue experience of their insufficiency in yeelding vnto them any helpe Lastly we may obserue that the Lord taketh from those God frustrateth other meanes that we may rest vpon him which he purposeth to conuert and saue all these Idols in whom they trust and these outward meanes wherupon they rest or at least teacheth them by lamentable experience that they are altogether insufficient to deliuer them out of their afflictiōs So he threatneth here that his elect people following after their louers should not come at them and seeking them to the end they might be by their helpe deliuered out of their afflictions they should not find them that so being made frustrate of their wicked hopes and abandoned of all outward meanes wherein they trusted and despairing of all other helpe might hereby be driuen to flee vnto the Lord for mercie and deliuerance And therefore when being in affliction or any distresse we are disappointed of our hopes and depriued or forsaken of those meanes wherein we trusted for deliuerance let vs perswade our selues that the Lord hereby doth chastise our vaine
princes of Iudah are as they that remoue the Land-mark Ioh. 1. 14. And we saw the glory thereof as the glory of the onely begotten sonne Where he aggrauateth their sinne shewing that they were not onely impatient of reproofe but which was more they contended with their teachers and rebuked those by whom they were rebuked So that they were not onely impatient to heare any reprehension but also were growne so insolent and impudent in their sinnes that they durst defend them against their reprouers and were ready to challenge them that they more offended in censuring their faults then themselues in committing them And this is signified by this phrase of rebuking the priest where by Priest we are to vnderstand all whosoeuer haue a lawful calling from god to deliuer his word whether Priest Prophet or other Ministers but he maketh mention of the Priest because ordinarily to him was committed the office of teaching exhorting and comforting Gods people as also of rebuking accusing and condemning the obstinate and rebellious Now this did exceedingly aggrauate their sins in that they durst thus insolently presumptuously oppose themselues against Gods Priests returning reproofe for reproofe and inverting and peruerting Gods owne order and ordinance who appointed the Priests in the Ministerie of the Word to rebuke their sins and that freely without checke and controulement for their just reprehensions The which insolencie and presumption was to be punished by the law of God euen with death it selfe as appeareth Deut. 17. 11. 12. And Deut. 17. 11. 12. Num 1â— this the Lord himselfe inflicted vpon Corah his associates Numb 16. The reason is because this contempt is not offered onely against the Minister but against God himselfe and his ordinance as our Sauiour hath taught vs. Mat. 10. 14. Mat. 10. 14. 15. Luke 10. 16. 15. Luke 10. 16. Examples of this sin we haue not onely in this place but also in many others where the people haue not only contended with their teachers but euen persecuted them for their reprehensions So Iere. 18. 18. Come let vs imagine some deuise Ier. 18. 18. against Ieremie c. Let vs smite him with the tongue and let vs not giue heede to any of his words Amos. 7. 10. Amos. 7. 10. 11 12. 13. 11. 12. 13. And this is the meaning of the words The doctrines The doctrines which arise out of them are these first we may obserue that That it is a signe of Gods wrath when he stoppeth the mouthes of his Ministers it is a signe of Gods heauy displeasure and approaching vengeance and that his purpose is to giue ouer such vnto a reprobate sense to runne on in their sinnes without hope of amendment to eternall perdition when as hee stoppeth the mouthes of his faithfull seruants and will not suffer them to reproue and reprehend them for their sinnes so here when he was determined to punish the Israelites with Captiuitie he restraineth his Prophets from rebuking and reprehending them though they abounded in all sinne And Ezech. Ezech. 3. 26. 3. 26. because the people were desperately giuen ouer to worke wickednesse hee stoppeth the Prophets mouth and forbiddeth him to rebuke them When the Scribes and Pharisies shewed their malicious spite against Christ and his truth our Sauiour would not instruct them but in Parables and restraineth his Disciples from reprouing them for their malicious forwardnesse Mat. 15. 14. Let them alone they Mat. 15. 14. be the blinde leaders of the blinde c. The reason hereof is first because hee would not haue his seruants loose their labour in admonishing and reprouing those who are so resolute in their wickednesse that there is no hope of amendement And secondly because he is purposed to let them perish in their sinnes and therefore restraineth them of the meanes whereby they might escape his judgements or else so giueth them ouer to the hardnesse of their hearts that they doe not profit by them as we may see in the example of Pharaoh and Elies sonnes 1 Sam. 2. 25. And Amaziah 1 Sam. 2. 25. 2 Chron. 25. 16. 2 Chro. 25. 16. The vse hereof serueth first to perswade all that are themselues Christian rebukes necessary religious that they be ready to reproue and admonish all their brethren of their sinnes if they see any hope of reformation for hereby they shall performe a worke most charitable in stopping them in their course of sinne whereby they incurre Gods wrath and runne headlong to their owne perdition and this duetie is injoyned Leu. 19. 17. Leu. 19. 17. Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke him and not suffer him to sinne Iam. 5. 19. 20. Iam. 5. 19. 20. Which who so performes shall be blessed Pro. 14. 25. Vnto Pro. 24. 25. him that rebuketh the sinner shall bee pleasure and vpon them shall come the blessing of goodnesse Secondly it teacheth all with patience to heare the word We must patiently heare the word of reprehension of admonion and reprehension when they offend and not onely patiently but also thankfully seeing it is a meanes to restraine from vs Gods wrath heauie judgements It is a potion which howsoeuer it is bitter yet it helpeth to purge away the grose humours of sinne and preserueth from eternall death It is a corrasiue indeed but yet profitable because it draweth out the core of our corruptions It may bee displeasant at first when we are awaked out of the sweet sleep of carnall securitie but wee shall haue little cause to be offended with him that hath rouzed vs vp seeing this sleepe endeth in death Thirdly it sheweth the extreame folly of those who rage The folly of such who rage against those who reproue them against Gods Ministers when they reproue and reprehend them for their sinnes thinking themselues neuer worse then when they are vnder the censure of the word and neuer better at ease then when they may sleepe securely in their sins without reproofe Such are sicke of the spirituall Lethargie they delight in this easie sleepe that bringeth death and cannot indure to be rouzed vp though it be the onely meanes to preserue life and recouer health And howsoeuer they seem so wise in their owne conceits that they need no admonition yet let them know that wisedome it selfe calleth them fooles Pro. 12. 1. Though they hould their owne course to be best Pro. 12 1. yet they are wanderers out of the way of life Prou. 10. 17. Pro. 10. 17. Though they thinke them selues secure and safe yet they are branded to destruction Pro. 29. 1. As appeareth in Pro. 29. 1. the example of Hophni and Phinehas 1 Sam. 2. 25. Who 1. Sam. 2. 25. are said not to haue harkened to their fathers admonition because God would slay them The second thing to bee obserued is that it is a matter of That it is extreamly
then of water vpon the whole earth Gen. 6. 2. this was Salomons sin whereby he was Genes 6. 2. 1. King 11. 4. drawne vnto idolatrie 1. King 11. 4. and the chiefe cause of Ahabs wickednes because he had lincked himselfe in mariage with idolatrous Iesabel as appeareth 1. King 16. 31. So 1. King 16. 31. this is rendred as a reason why Iehoram the sonne of good Iehosaphat forsooke his fathers steps and committed grosse idolatrie because he married Ahabs daughter 2. King 8. 18. 2. King 8. 18. and this was the cause of Iudahs transgression and Israels abomination because they maried the daughters of a strange god Malac. 2. 11. Hence it was that when the people repented Malach. 2. 11. of this sinne they did not only leaue off to marrie wiues of the Gentiles but also diuorced those whom they had alreadie married because they were notable instruments to encline them to idolatrie Ezra 10. 1. 2. 3. The second thing which we here learne is that we must Ezra 10. 1. 2. 3. We must not communicate with idolaters in their idolatrous seruice not by any meanes keepe companie or communicate with idolaters in their idolatrous seruice for whereas he doth disswade the men of Iuda from going vnto Gilgal and Bethauen he principally intendeth that they should not come into their temples which were consecrated to idolatrie nor bee present with them at their idoll seruice This argument the Apostle doth purposely intreate of 1. Cor. 8. where he disswadeth 1. Cor. 8. the Corinthians from communicating with idolaters in their temples at their idoll feasts because hereby they gaue a grieuous scandall to their weake brethren and in the tenth chapter he telleth them that they could not drink 1. Cor. 10. 21. of the cup of the Lord and the cup of diuels nor be partakers of the Lords table and the table of diuels vers 21. intimating thereby that as those who worthily communicate at the Lords table are vnited vnto Christ and made one with him so they that communicate with idols in their idolatrous sacrifices and Sacraments are thereby vnited vnto idols and made one with them consequently cease to be the members of Christ for we cannot haue communion with both there being no more agreement betweene them then betweene light and darknesse But heere some obiect that they may lawfully present their bodies at idolatrous seruice so that they reserue their An obiection of temporizers answered hearts for Gods pure worship To which I answere that if this assertion were true then were al Gods holy Martyrs but simple men who rather were content to endure exquisite torments then giue any outward approbation to idolatrie then were the three children far out of the way who rather chose to be cast into the fierie furnace then they would bow to Nebuchadnezers Idoll But indeed it is far otherwise for the Lord who hath created and redeemed as well the bodie as the soule hath wholly appropriated as well the one as the other for his worship and seruice So 1. Cor. 6. 20. Yee are 1. Cor. 6. 20. bought with a price therefore glorifie God in your bodie and in your spirits for they are Gods Rom. 12. 1. the Apostle exhorteth Rom. 12. 1. vs to offer our bodie a liuely sacrifice vnto God And 2. Cor. 6. 17. Come out from amongst them and separate your 2. Cor. 6. 17. selues saith the Lord and touch no vncleane thing and I will receiue you So Esay 52. 11. And the Apostle Iohn doth exhort Esay 52. 11. vs to keep not our soules alone but our selues that is our whole person from idols 1. Ioh. 5. 21. So in the second Commandement 1. Ioh. 5. 21. the outward bowing to images is precisely forbidden And of this there is great reason for what husband hauing a wife would endure that she should prostitute her bodie to commit whoredome though she should neuer so deepely protest that shee reserued her heart for him how much lesse will the Lord admit such an excuse when those who professe themselues his spouse commit spiritual whoredom with idols in their bodies Again they who go thus far will not stay heere but in the end will worship idols as well with their soules as with their bodies This progresse of idolaters the Psalmist excellently expresseth Psalm 106. 35. Psalm 106. 35. where he saith that first they mingled themselues with idolaters and then they learned their workes and fell to worshipping their idols and in conclusion became so superstitiously deuout in their idolatrie that they did not sticke to offer their owne sonnes and daughters vnto diuels which turned to their vtter ruine As therfore Ioseph when heresolued not to commit adulterie with his mistresse did flee out of her company so if we would not commit spirituall whoredome with idols we must haue no societie with them Against this is obiected that the Prophet permitted Naamans example no president for temporizers Naaman to bow himselfe in the house of Rimmon I answere that this bowing was in Naamans intention a ciuill worship performed not to the idoll but to his master who did leane on him which notwithstanding his owne conscience condemned as a sinne in that being a conuert he vouchsafed the idoll his presence and bowed before him though not vnto him and therefore he prayeth the Lord to be mercifull vnto him in pardoning this sin nether doth the Prophet in saying Goe in peace approue this action but only dismisseth him with this ciuill salutation as not being willing to discourage him at his first entrance into the profession of Gods true religion by imposing vpon him this heauie taske to incurre his masters vtter displeasure for denying vnto him his seruice The vse hereof serueth First to reproue such as intertaine neere familiaritie with idolaters as for example those who 2. King 5. Those reproued who entertaine neere familiaritie with idolaters make choice of Papists to bee their intimate and inward friends who exceed in all kinds of grosse idolatrie Secondly such as trauell into Popish and idolatrous countries being moued hereunto either through meere curiositie to see fashions or for some needlesse commoditie which can in no sort counteruaile the manifold dangers whereunto they expose themselues by consorting with such as are still readie to allure them to commit idolatrie Thirdly such amongst vs who either for wealth or friends or some other worldly respects lincke themselues in marriage with Popish idolaters taking into their bosomes a serpent which is still readie to tempt and intice them to break Gods Commandements concerning his pure worship and to imbrace idolatrie and superstition 2. Cor. 6. 14. 2. Cor. 6. 14. Lastly their practise is here reproued who either vpon fantasticall curiositie or for commoditie or for feare of punishment are readie to present their bodies before the idoll of the Masse and to bow before an image imagining that they are
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
by true repentance that wee may haue ease vnlesse the Spirit worke together with our afflictions making them effectuall for these purposes As wee may see in the example of Saul Ieroboam 1. King 14. 1. 2. the Israelites Esa 1. 5. and in our owne late experience ANd so much concerning the punishment denounced The effect of this punishment in the people is twofold The first is expressed in these words And she shall follow her Vers 7 louers and shall not come at them and she shall seeke them and shall not finde them c. In which words are contained two things first the behauiour of these idolaters when as God The exposition had hedged them in with the hedge of afflictions namely they follow and seeke after their louers and that with great anxietie of mind care and earnest endeuour for so the word here vsed signifieth The second is that God maketh frustrate all their labour so as they follow and seeke after them in vaine Concerning the first after these idolaters were afflicted for their sinnes and so hedged in with troubles and inextricable miseries that they could not tell what course to take nor which way to turne themselues yet they doe not presently turne vnto the Lord and repent of their sinnes nay rather they endeuour to flee from him and to seeke helpe of their Idols and as though all these afflictions had betided them because they had been no more zealous and deuout in their superstition and idolatrie therefore they double their diligence and with greater care and endeuour they worship and serue their Idols hoping and expecting deliuerance from them as a reward of all their paines Wherein the Prophet alludeth to the practise of adulterous wiues who when they are restrained in their wicked courses by their husbands iealous and watchfull eye or by some rougher and stricter course doe not presently forsake their louers and amend but rather studie and inuent out meanes how they may escape out of their husbands custodie and againe come into their louers companie or else to the manner of beasts and cattell who being restrained with a new fence from their old haunt do not presently feed quietly in their owne pasture but range along by the hedge side to finde a gap or some easie place where they may leap ouer or burst thorow into those fields into which they haue ranged in former times so this idolatrous spouse being restrained with the chastisements of her husband from following Idols doth not at first forsake her sinne and turne vnto the Lord by true repentance but with greater madnesse she endeuoureth to proceede in her adulteries superstitions and idolatrie and seeketh help of her louers and Idols that therby she may be freed from those afflictions which God hath laid vpon her So that here the sinne of these idolaters is further aggrauated in that they made no vse of Gods afflictions but rather behaued themselues more impudently then in former times for whereas this adulterous spouse though she were resolued to liue in vncleannesse yet rather should haue been sought vnto by her louers then to seeke after them she contrarie to all womanhood so farre exceeded the bounds of modestie being transported with the blind furie of her lust followeth after them when shee is neglected and seeketh them when she is not sought But here it may be demanded how she can be said to follow and seeke after her louers when as hee saith in the former verse that she was so hedged and walled in that she could not finde her paths I answere that he here describeth potiùs adulterae affectum quà m profectum rather the affection then the action of this harlot it is true that she could not attaine vnto her desire but still notwithstanding she desireth she was hedged in but neuerthelesse she wandreth about to finde a gap she could not indeed finde or come at her louers but yet she rangeth in the pursuite and seeketh to come into their companie And this appeareth by the second point which I propounded namely the frustrating of her labour for it is said that though shee followed her louers yet shee should not come at them though she sought them with all care and diligence yet she should not find them In which words the Lord sheweth that though this adulterous spouse and vntamed heifer would endeuour to break thorow the hedge of afflictions which he had set about her to the end that shee might againe with like prosperitie as in former times follow her louers and liue in her whoredomes yet she should not be able to accomplish her desire though she should seek her Idols with more then ordinarie deuotion praying profering vnto them sacrifices and oblations to the end that by their helpe she might be freed out of her afflictions and attaine vnto her former prosperitie which in her blind ignorance and superstition she ascribed vnto them yet she should spend all her labour in vaine seeing her Idols sought should not be found that is she should not find them any waies able to remoue her afflictions or to helpe her out of her miserie and distresse Wherby he aggrauateth the wretchednes of her estate and in a most liuely maner setteth forth the desperatenes of her miserie For though one be in miserie and distresse yet if they haue hope that they may haue accesse to such friends vnto whom when they haue made knowne their case they shall finde them both able and willing to releeue them this is a strong argument to worke in them patience but if either they cannot come at them whom they most trust and relie vpon or else find them altogether vnable to do them any good then the frustrating of their hope being added to the waight of their miserie and afflictions ouerwhelmeth and presseth them downe and maketh their burthen vnsupportable And this is the first effect of the Churches afflictions The second is expressed in these words Then shall she say I will go and returne to my first husband for at that time was I better then now In which words is contained the Churches repentance and the reason mouing her hereunto The first is expressed in these words Then shall she say I will go and returne vnto my first husband that is after she seeth her selfe crossed in her wicked courses and so hedged in with afflictions that she cannot follow her Idols and enioy her former prosperitie after she hath long in vaine sought for helpe and deliuerance at the hands of her Idols and hath now no hope by their meanes either to come out of her present miserie or to enioy her former prosperitie being destitute of all other helpe then she shall say that is she shall resolue and determine yea and also professe this her purpose and resolution that she would no longer sit still in this miserie and suffer her selfe to be swallowed vp of griefe and desperation but shee would go and forsaking her louers and adulterous Idols returne vnto