and sincere worshippe and seruice namely the Lord himselfe I will take away So that it is not in the will and purpose nor in the power and policie of man to worke this great alteration and reformation first and principally for man in his owne nature is prone to idolatrie and superstition and when he is once entred into it in stead of returning out of this puddle he is readie being ouer the shooes to plunge himselfe ouer head and eares but it is the Lord himselfe who illuminateth our eyes with the knowledge of his truth and inableth vs to discerne the sottishnes of superstition and the filthines of our spirituall whoredomes and moueth our harts to loath and detest them to embrace his true religion and sincere worship And therfore when as we would haue the house of God clearely purged from all reliques of superstitiō we must not only euery man in his place and calling further as much as in vs lieth this good worke but principally wee are all in generall to ioyne together in prayer vnto God desiring his assistance for the effecting of it for he is the chiefe cause thereof and the greatest Potentates of the earth are in this worke but his instruments and deputies whom he can easilie incline to effect it when so it pleaseth him Prou. 21. 1. Prou. 21. 1. Secondly we may obserue that there cannot too great There cannot too great diligence be vsed in purging the Church from idolatrie precisenesse care and diligence bee vsed in purging the Church from all reliques of idolatrie and superstition and in restoring the puritie of religion and Gods true worship according to the prescript rule of his Word as appeareth in this place where the Lord refuseth to be called by the name of Baal though good in it owne signification because it had been abused to idolatrie and enioyneth his people not so much as to mention the name of an idoll The like places are those before quoted Exod. 23. 13. Deut. 12. 2. 3. Psal 16. 4. 5. to which we may adde Zach. 13. 2. I wil cut off the names Zach. 13. 2. of the Idols out of the land and they shall no more be remembred and Esay 30. 22. Yee shall pollute the couering of the images of Esay 30. 22. siluer and the rich ornament of the images of gold and cast them away as a menstruous cloth and you shall say vnto it get thee hence This rule then is to be obserued of all who reforme the Idolatrie must be rooted out both head and taile Church that they root out idolatrie and superstition both head and taile in substance and ceremonie and not suffer an idolatrous or superstitious name to remaine yea they are not only to remoue things out of the Church which are idolatrous and superstitious in their owne nature but also such indifferent things as being lawfull in themselues are abused to idolatrie because through the corruption of our nature all meanes and occasions to put vs in mind of idolatrie are so many traps to catch vs and so many baites to allure vs to fall into this sin againe So heere the Lord will not haue his people to name Baalims because he would not haue them so much as remembred But lest it might be obiected that these idolatrous names are originally euill wee shall also finde Ier. 23. 36. that the Lord forbiddeth to call his Word Jerem. 23. 36. the burthen of the Lord notwithstanding that it was his owne phrase by the mouth of his Prophets because it was now growne amongst the people into obloquie and contempt And Ezechias is commended for breaking the brasen serpent which was made by Gods appointment because the people abused it to idolatrie 2. King 18. 4. Yea but 2. King 18. 4. Princes and supreme Magistrates must reforme the Church who hath this authoritie to purge the Church from all reliques of idolatrie I answere chiefe Gouernours Princes and supreme Magistrates who are appointed by God to be the nursing fathers of the Church neither may priuate men intermeddle with publike reformation but only the Gouernours of the Church as we may see it confirmed by innumerable presidents in Gods word And they as I said are to root out idolatrie and all reliques thereof for this is a singular dutie belonging vnto them which is so much commended in those godly Magistrates and Kings Moses Dauid Ezechias Iosias and the rest the neglect whereof wee shall find condemned in other Kings though vertuous and religious who restoring Gods true religion yet suffered the groues and high places to remaine But if this dutie be neglected by Magistrates how are priuate Priuate men must not intermeddle with publike reformation men to behaue themselues I answere they must containe their courses within the compasse of their calling and in the first place they must seeke to reforme themselues and those vnder their priuate charge purging preseruing them as from all other sinnes so especially from all manner of idolatrie and superstition and for the publike reformation they are to further it as priuate men by petition the helpe of their friends and best meanes especially they are to commend Gods cause into his owne hands by feruent and continuall praier who is able to bring it to passe by iust and lawfull courses But may they ioyne themselues to such Churches as are Ceremoniall imperfections of the Church must not cause a separation spotted with imperfections I answere there are some corruptions which are substantiall and vndermine the foundation of religion and these may iustly cause a separation but there are others in ceremonies and circumstances onely the substance and parts of religion and Gods worship remaining sound and vnshaken and these are not causes sufficient to make a rent from the Church seeing there was neuer any Church without her wants and imperfections and seeing where the foundation remaineth sure as it doth where the Word is purely and sincerely taught and the Sacraments administred according to Christs institution there we may bee built vp in Christ and attaine vnto eternall saluation And as the people are not for these wants and imperfections to leaue the publike seruice of God so neither as I take it are Gods Ministers to forsake their ministrie without the helpe whereof the people cannot publikely worship God nor be built vp in Christ and edified in their holy faith rather then they will vndergoe some rites and ceremonies though very inconuenient if it cannot be proued that they are in their vse simplie euill and vnlawfull Neither do I thinke any inconuenience so great as the neglect of preaching Christ crucified c. 1. Cor. 9. 16. 1. Cor. 9. 16. The prophane practise of Poets condemned Thirdly whereas God saith that his people shall not so much as name idols vnlesse it be with hatred and detestation here is condemned the prophane practise of our Poets who thinke their poems are not artificiall
the third place is set downe the sinne for which the Lord The exposition threatneth to visit in these words The blood of Iizreel The which words of diuers men are diuersly expounded but leauing to set downe all mens iudgements because many of them haue little likelihood of trueth I will onely propound two which seeme most probable Some thinke that by the blood of Iisreel is vnderstood the slaughter of Achabs familie and posterity Iesabel Ioram and his seuenty sonnes which were all destroyed by Iehu Others imagine this cannot be the meaning of the words because this was an action commanded by God 2. King 9 6 7 8. and commended in Iehu after it was by him performed and by God rewarded 2. King 10. 30. and done by Iehu in zeale of Gods glory as he professeth 2. King 10. 16. And therefore they rather 2. King 9 6 7. 2. King 10. 30. 2. King 10. 16. thinke that by Iisreel here is vnderstood not the Citie or valley of Iisreel but the people of Israel which by Iehu and his posteritie were continued in their grosse idolatrie and so made obnoxious to the iudgements of God and their destruction And this exposition doth the rather please them First because the name Iisreel signifieth the seede of God and therefore may be taken for the people of Issreel as appeareth Exodus chap. 4. verse 22. And secondly Exod. 4. 22. because the name blood is taken sometime for destruction either temporall or eternall of bodie or soule So Ezech. 3. 5. Chap. 33. 6. Thirdly because some Greeke Ezech. 3. 5. Chap. 33. 6. copies reade it Israel and not Iisrael and those which reade it Iisrael haue prefixed before it an article not of the feminine Gender but of the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstanding thereby not the citie of Iisrael but the people of Israel Lastly because the same word Iisrael vsed Hos 2. 22. is by Hos 2. 22. all vnderstood of the people of Israel and not of the citie And this is the first exposition which hath in it great likelihood and probabilitie without any absurditie or great force offered vnto the text Which if we imbrace there ariseth from it this doctrine that kings are guiltie of the destruction Doct. of those who are vnder their gouernment if How princes are accessarie to the sinnes of the people by their authoritie commandement or example they draw their people from the seruice of the only true God to commit idolatrie and therefore in the day of Gods visitation he wil require their bloud at the princes hands and will seuerely punish them not onely for their owne sinnes but for the sinnes of the people into which they haue been either drawne by their authoritie or allured by their example Others as I said expound these words of the slaughter of Achabs familie and posteritie Iezabel Ioram Ahabs 70. Exposition sons Ahaziah and 42. of his brethren wherein they follow the plaine historie and the manifest words of the text without any change and alteration Which as I take it is the rather to bee imbraced for where the exposition is according to the plaine words of the text agreeing with the circumstances thereof the analogie of faith the rest of the Scriptures and containeth nothing improbable or absurd there it is to bee giuen and receiued without anie further search for one further fetched mysticall and hidden Yea but will some say this fact of Iehues was commanded of God to be done and commended and rewarded when it was done and therefore it is not likely that God would punish him and his posteritie for it I answer that we are to consider in this fact two things the outward fact it selfe and Iehues doing of it The outward fact it selfe was good and inioyned by God himselfe as a iust reuenge taken vpon Achab for his tyranny murther idolatry and other outrages by him committed and in respect hereof Iehu is commended and rewarded because he was Gods minister and instrument in performing a worke in it selfe commendable and acceptable vnto God But in respect of Iehu his doing of it it was wicked and vnlawfull for he did it not in the sinceritie and vprightnesse of his heart but with a corrupt minde poisoned with ambition as appeareth 2. King 10. 31. He did 2. King 10. 31. it not in zeale of Gods glory as he falsely boasted but his maine end was his owne aduancement which when he had attained vnto hee vtterly neglected the glory of God and grieuously dishonoured him by his grosse Idolatry He did not doe it in obedience to Gods commandement for then he would haue made conscience of the rest which hee transgressed resting and contenting himselfe like an hypocrite in this one outward act he did not doe it in detestation of Achabs sinne but for selfe-loue for hee continued in the same idolatry and although he destroyed Baals Priests and house yet following Ieroboams policie hee worshipped the golden calues in Dan and Bethel whereby he cleerely shewed that al he did was not in hatred of idolatry but for his worldly aduantage He did not when he was seated in the kingdome labour to restore Gods pure worship and seruice for which end and purpose he was stirred vp of God to destroy Achabs posterity but hauing satisfied his ambitious desire he laboured to confirme the kingdome to himselfe and his posterity by following Ieroboams policie and liuing in his Idolatry withholding his people from going to worshippe the Lord in his Temple at Ierusalem which was the place appointed by God for his publike seruice lest they should againe adioyne themselues to the house of Dauid So that hee onely made shew of religion and zeale whilest it stood with his owne worldly benefit but when it but seemed to crosse that he shooke handes with all and became an Apostate Howsoeuer therefore the fact as it was commanded by God was good and lawfull and in respect hereof was rewarded of God who will not let any shew of good goe vnrecompenced that hee may not onely heereby stop the mouthes of the wicked but also giue certaine assurance vnto his children that he will much more reward their true and sincere obedience yet if we respect with what mind and purpose it was performed by Iehu it was nothing but ambitious rebellion and cruell murther which therefore at the hands of God who respecteth not so much the outward action as the sincerity of the heart the inward obedience of his commandement the causes and ends of our actions it was sharpely and iustly punished The doctrines which from hence we learne are these First that wee doe not content our selues with outward workes Doctrines good in their owne nature and inioyned by God for vnlesse ther What is required to the doing of a good worke circumstances doe concurre they will be wicked and odious in Gods sight First therefore being assured that we do that which God hath commanded
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
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
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
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
deeds which are open and manifest And this is the meaning of the words the doctrines The doctrines Gods vnpertiall proceeding in the administration of his iudgements which arise out of them are these First wee may obserue Gods vpright and vnpartiall proceeding in the administation and execution of his judgements and punishments whereby without any respect or acceptation of persons callings or degree he rendreth vnto euerie one according to their deserts as in this place howsoeuer the Priests farre excelled the common people in place dignitie and authoritie yet because they were a like sinfull he putteth no difference between them in their punishments When the whole world rebelled against him without any respect of persons state or condition he ouer whelmed them all with a generall deluge When Pharaoh resisted his commaundement he found no more fauour then the basest of his people When Nebuchadnezzar would needs be his riuall in his glorie it was not his Monarchie could keepe him from feeding and lodging amongst the brute beasts All Ahabs royalty power and authoritie could not priuiledge neither him nor Iesabell from hauing their blood licked by the dogges In a word there was neuer any so great and mightie who had any fauour at Gods hand for their power and mightinesse but if they as grieuously sinned they also were as grieuously punished as the poorest and most abject The curse of the law is denounced indifferently against all who transgresse it Deut. 27. 26. Tophet is prepared of old not onely for poore Deut. 27. 26. Esay 30. 33. Ezech. 18. 20. wicked men but also for the wicked King Esay 30. 33. And without all respect of persons the soule that sinneth must dye Ezech. 18. 20. The reason is because they are all alike the workmanship of his hands and therefore as the potter is no more beholding to his pots which are more curiouslie wrought then to those which are made for the basest vse so the Lord is no more bound to men of greatest dignitie then to those of meanest condition seeing all are his creatures alike and what they haue they haue receiued from him This reason Elihu rendreth he accepteth not saith he the person of Princes and regardeth not the rich more then the poore for they be all the worke of his hands Iob. 34. 19. Againe in respect Iob. 34. 19. of Gods infinte Majestie all are alike and in respect of his soueraigne authoritie all are equally his poore vassals vnto whom he hath giuen his Law from the obedience whereof none are exempted more then other nor yet from the punishment therein denounced if they transgresse it Yea so far is God from sparing the great rich and mighty that these of all other shall receiue the greatest measure of punishment First because they haue more vnthankfully abused his rich mercies as meanes to further them in their sins which should haue serued as so many arguments to moue them to obedience then because being aduanced aboue others in place dignitie and authoritie their sinnes tend more to the dishonour of God and hurt of their neighbours then the sinnes of those who are in meane estate because they are examplary and scandalous inticing and drawing inferiours to imitate their wicked practises so that seldome do these high Cedars fall but they beate downe many of the lower shrubs that stand about them The vses of this doctrine eyther concerne all men in generall Gods vprightnesse should moue vs to mortifie our sinnes or more especially respect those who are of higher place and condition the vse which concernes all men is first that seeing the Lord who is to be their judge judgeth vprightly without respect of persons they be hereby moued to labour in the mortifying of their corruptions in the cleansing of their soules from sin that so they may appeare righteous before him and thereby escape the seueritie of his justice And this vse Moses maketh Deut. 10. 16. Circumcise Deu. 10. 16. therefore the foreskinne of your hearts and harden your necks no more 17. For the Lord your God is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward The second vse is that wee shake off securitie whereby Gods justice should make vs to shake off security men carelesly goe forward in their sinnes as though God would neuer call them to reckoning or though he did yet were so mercifull that no place will be left for his justice such are to know that as God is infinite in mercy so also hee is infinite in justice and therefore will execute his righteous judgements according to their workes good or euill without respect of any mans person so that it behoueth euery one carefully to watch ouer their owne wayes and to tremble with feare before Gods majestie when as they finde that they liue in any knowne sinne without repentance And this vse is made by the Apostle 1 Pet. 1. 17. And if ye call him 1 Pet. 1. 17. father which without respect of persons iudgeth according to euerie mans worke passe the time of your dwelling here in feare The third generall vse is that we doe not offer wrongs God a just reuenger of wrongs and injuries against our neighbours for though we can carry the matter so cunningly that they can get no aduantage against vs before the judgement seate of men yet when God the vpright Iudge shall come in his visitation he will without respect of person reuenge the wrongs of the injured and pay euery one by that measure wherewith they haue measured vnto others And this vse also the Apostle maketh diswading men from behauing themselues injuriously to others because hee that doth wrong shall receiue for the wrong which hee hath done there being no respect of persons with GOD. Col. 3. 25. Col. 3. 25. The vse which concerneth Superiours first respecteth God punisheth the mighty as well as the weake those who excell others in power and riches that they bee not hereby enbouldened to bee insolent in offring injuryes or cruell in oppressing the poore and weake knowing that there is a superiour power vnto theirs who nought respecteth their wealth and might for hee regardeth not bribes nor feareth the face of the Prince more then the basest subject who one day will goe his circuit and visitation and summon all to appeare at his Assises and will haue the causes of the weake and needy without partialitie tryed before him For hee accepteth not the persons of Princes and regardeth not the rich more then the poore because they be all alike the work of his hands as it is Iob. 34. 19. Iob. 34. 19. Secondly it respecteth superiours in authoritie as Magistrates Magistrates must execute righteous judgement and maisters of families that they be hereby moued not to abuse their authoritie which God hath put into their hands to his dishonour and the hurt of their neighbour As first