obtained mercie The which is the voyce and glad tidings of the Gospell containing effectuall motiues to moue all to ascend into the kingdome of Christ if they be not already ascended or more and more to ascend if they be already gone vp For the first those that are the people and subiects of God are not to dwell in the land of darkenesse vnder the gouernment of sinne Satan and the world but to ascend into the kingdome of their owne King but we are now become the people and subiects of God for though in former times our sinnes moued the Lord to reiect vs from being his people and to exile vs out of his kingdome suffering vs to be dispersed as captiues in the land of darkenesse and in the bondage of Satan yet now Christ our head hath satisfied Gods iustice for our sinnes appeased his wrath reconciled vs vnto him so that now againe he is content to admit vs for his people and subiects and therefore let vs no longer abide in the land of darkenesse and in the captiuity of Satan from which Christ hath freed vs but being deliuered and admitted Gods subiects and people let vs now adioyne our selues vnto his kingdome and obediently submit our selues to his gouernment So those that haue already begun to ascend may be hereby moued more and more to goe forward in this course and that both in respect of their faith and in respect of their affections for if they be admitted the people of God and haue obtained his mercy why should the huge waight of their sinnes weigh them downe and keepe them from ascending in the assurance of faith seeing God is gratious vnto his owne people and inheritance and in his mercy hath done away all their sinnes and therefore seeing they haue obtained Gods infinite mercy they haue a sufficient medicine for their greatest misery If they be the people of God who haue obtained mercy then may they bee moued hereby to ascend in their affiance trusting in the prouidence of their al-sufficient and most bountifull King and not suffer their mindes to be tied vnto earthly meanes and secundary causes presuming in their abundance and despairing in their want If they bee Gods people then may they ascend in hope that they shall being his subiects be admitted into his kingdome both of grace and glory and be made partakers of the riches and royall benefits of them both and not suffer transitory trifles to be the end and top of their hopes seeing they are aduanced to higher dignities Then also are they to ascend in their feare for if they be the people and subiects of God then are they to feare the anger and displeasure of their Soueraigne as the greatest euill and in regard hereof to be much more carefull and fearefull lest they offend him then any mortall man And so likewise in their loue for if they be Gods people who haue obtained mercy and assurance of Gods kingdome then what sottish folly were it to place their loue vpon the vanities of the world which are of no value nor continuance and not rather on God heauen and heauenly ioyes which are most excellent and permanent And this is the meaning of these wordes The doctrines which from hence arise are diuers First here we learne that The Do ∣ ctrines when we haue assurance of those maine benefits our effectuall That wee ought to reioyce in the fruition of Gods benefits calling and vnion with Christ our redemption iustification sanctification and eternall saluation more to reioyce in them then if we were made owners of the whole world neither must we smother this ioy in our selues but with mutuall congratulations communicate it with our brethren For this is a consequent duty and effect of the former benefits receiued as appeareth in this place as also Rom. 5. 1 2 3. To which Rom. 5. 1 2 3. duty we shall easily be moued if we often call to minde our passed misery and present happinesse For if beggers when they attaine to great riches bondmen when they are redeemed out of miserable seruitude and euery one who escapeth out of desperate deadly dangers are euen so rauished with such tickling ioy that their hearts like too strait and weake vessels would breake to containe it vnlesse they did vnburthen them by cōmunicating them vnto others then if we consider our former beggerlinesse and basenesse and our present honours and preserments our cruell and miserable seruitude vnder sinne and Satan in time past and our glorious and happy liberty vnto which wee haue now attained the great and mortall dangers of plagues and grieuous punishments the anger of God the curse of the law and eternall death and condemnation all which we haue fully escaped being not onely deliuered from the euill which we feared but possessed in the certainty of assurance of such happinesse that we could not hope for nor so much as conceiue and wish for how can our hearts containe such rauishing ioyes how can our tongues be silent and not vnburthen our mindes by congratulating them with those who are made partakers of the like happinesse And if thus wee not onely ioy in our selues but all reioyce with others then shall wee hereby be stirred vp to praise the Lord who is the chiefe and onely cause of all our ioy and happinesse and by this holy exercise of our thankfulnesse wee shall more and more confirme our assurance of the former benefits for these are mutuall causes one of an other Whereas contrariwise our not praising God argueth our little ioy and our small ioy our little assurance and base esteeme which we make of this vnspeakeable happinesse Secondly as we are to congratulate this our ioy with those That wee ought to perswade others to communicate with vs in our ioy who are partakers of it so are we by our perswasions and exhortations to moue others who haue not yet tasted of it that they labour to attaine vnto it for this the law of charity requireth at our hands our loue towards God which we manifest when as we labour for the aduancement of his glory in the inlarging of his kingdome and our loue towards our neighbour which is principally shewed in seeking their conuersion and eternall happinesse With which charity whosoeuer is indued he cannot chuse but performe this duty for as the Sunne cannot keepe vnto it selfe his light but communicateth it to the good and comfort of other creatures and as the wood which is kindled and inflamed doth also kindle other wood which ioyneth vnto it so they who are illuminated with the light of knowledge cannot keepe it from shining vnto others and those who are inflamed with the zeale of Gods glory and loue of their brethren cannot chuse but labour to make those who are about them like vnto them and partakers of those benefites which they inioy Examples hereof wee haue Iohn 1. 41. 45. and chap. 4. 28 29. Thirdly we are to obserue to whom this
is not enough that Christ should be appointed of God to be our king and head vnlesse we receiue him for our soueraigne yeelding vnto him our faith and obedience which if we neglect notwithstanding God hath appointed him king and head ouer his Church yet he is not so vnto vs. Now the Church receiueth Christ to bee their king first The Church receiueth Christ for their king by faith when as with free consent of will and by a liuely saith they doe acknowledge and imbrace him alone for their king head and Sauiour resting wholly vpon him and vpon no other whatsoeuer for their protection preseruation redemption and saluation promising and vowing vnto him alone their alleageance and obedience as being their onely Soueraigne For by true faith wee are ioyned and vnited vnto Christ as subiects to their king and members to their head and when wee doe beleeue in him wee doe as it were with our suffrages and voices choose and imbrace him for our king and head And secondly when as beleeuing this in their minde and heart they are readie with their tongues openly before men to make confession and profession thereof assembling Rom. 10. 10. themselues as his subiects in the publike congregation to worship and serue him their Lord and king in hearing his worde calling on his name and receiuing his Sacraments He further saith that they shall set ouer themselues a head Whereby he signifieth one should not choose a head for another but euery man for his owne selfe For as the iust shall Habac. 2. 4. liue by his owne faith and not by another mans so by his owne faith and not anothers hee receiueth and imbraceth Christ for his King head and Sauiour But what then shall wee thinke of infants who haue not How infants come to haue part in Christ Mark 10. 14. 16. actuall faith are they therefore deferred from hauing Christ their head and Sauiour I answere no for Christ blesseth and prayeth for them affirming that the kingdome of heauen belongeth vnto them And the promises of God are made not only to the faithfull but vnto their seede also Gen. 17. 7. Act. 2. 39. in all which they could haue no part Gen. 17. 7. Act. 2. 39. vnlesse they were vnited vnto Christ in whom alone is saluation What then are they saued by the faith of the Church or of their parents I answere no for euery man liueth by his owne faith vnlesse wee vnderstand it thus that the Church or their parents grounding their faith vpon the promises of God made to the faithfull and to their seede doe by their prayers obtaine faith or the seede and spirit of faith for their children whereby they liue Neither must wee imagine that they haue actuall faith before which goeth illumination and knowledge of Gods promises made in Christ which the beleeuer applieth vnto himselfe seeing then they should lose it againe before they come to age which is not incident vnto true faith which once had is neuer lost But wee are to know that the ordinarie course of vniting them to Christ by faith not agreeing to their age which is not capable therof God vseth extraordinarie meanes supplying all things needfull for this worke by the inward operation of his holy Spirit whereby he regenerateth and sanctifieth them as hee did Ieremie and Iohn the Baptist in their mothers wombe as appeareth Iere. Ier. 1. 5. Luk. 1. 15. 1. 5. Luk. 1. 15. and vniteth them vnto Christ their head it being the chiefe bond of this vnion and so being members of his bodie they haue part in the righteousnesse and merits of Christ their head whereby they are iustified and saued Furthermore speaking of the Kingdome of Christ ouer Christ the only head of the Church his Church he doth not say that they should set him ouer them for their King but for their head which he purposely doth to shew the neere vnion that is betweene Christ and his Church for there is a far more neere coniunction and vnion betweene the head and the body then is or can be betweene the King and his subiects Now this so agreeth to Christ to be the head of his church as that it agreeth to no other besides him for it was necessary that the head of the church should be both God and man for if he had bin God alone there could haue bin no proportion and consequently no communion betweene the head the members if man alone he could not haue quickned his body which was dead in sinne nor offered to God the Father a sufficient price for the redemption thereof nor vanquished the spirituall enemies of our saluation the diuell the world sinne death and the graue It was necessary therefore that our head should be of both the diuine and humane nature that he might be vnited vnto vs and vnite vs vnto God and so as the Father is his head so he might be head of his Church as the Apostle speaketh 1. Cor. 11. 3. 1. Cor. 11. 3. Christ then alone is the head of the Church and consequently the Pope doth falsly arrogate this title vnto himselfe for as the Church is but one body so it hath but one head otherwise it should be a monster And this the Prophet here sheweth when as he saith that they should set ouer them one head and not be like the Kingdome of Israel and Iuda who were rent and diuided vnder the gouernment of two heads Neither is Christ an idle head who hath referred all the gouernment of his body the Church to his visible and ministeriall head the Pope but he is in euery respect a true head indeed for he it is from whom we deriue our life sense and motion in all the actions of holinesse and righteousnesse he it is that quickeneth his body dead in sinne he it is that prouideth for it and protecteth it from all dangers and the malice and power of all enemies and he also it is who by the scepter of his word and the direction of his holy spirit guideth and gouerneth it as he promised Iohn 16. 13. Iohn 16. 13. And this is the meaning of the words The doctrines That God chuseth vs before we chuse him which from hence arise are these First out of the connexion of this with the former point we learne that we are first gathered together by God into his Church effectually called and chosen to be Gods people before we chuse Christ to be our King and head or will submit our selues to bee ruled by the scepter of his word and Spirit whereby it appeareth that we are not causes of this spirituall vnion with Christ nor of those royall dignities and excellent benefits which hereby are deriued vnto vs but the free grace and mercy of God which before we haue any desire of attaining hereunto preuenteth vs with his loue calling and chusing vs to this glorious and happy estate when we had neither ability nor will
this place may be vnderstood but yet principally as I take it of the latter For whereas the people had long contemned Gods verball contentions by the Prophets and continued in their impenitency without any amendement the Lord now threatneth that he will contend with them after another manner namely by inflicting vpon them his reall Iudgements seeing words would not preuaile with them The like place to this we haue Gen. 6. 3. Therefore the Gen. 6. 3. Lord said my spirit shall not alwayes striue with man because he is but flesh and his dayes shall be an hundred and twenty yeers The meaning is that because the world was rooted in a desperate wickednesse and would not be reclaimed by his spirit preaching vnto them by righteous Noah therefore hee would no longer contend with them in verbal controuersies seeing they were wholy carnall and corrupt but would bring vpon them reall punishments and that within the space of an hundred and twenty yeeres vnlesse in the meane time they preuented his Iudgements by turning from their sinnes by true repentance So here the Prophet telleth them that because Gods word was of no force with them for their amendment the Lord would no longer thus striue with them and seeing his Prophets and their reprehensions were derided neglected and contemned therefore hee would take his owne cause into his owne hand and contend no longer verbally but really with them proceeding from words to blowes from threatnings to punishments The parties betweene whom this debate is are the Lord The parties betweene whom the controuersie is and the people of Israell which are here called the inhabitants of the land whereby he implyeth First that the Lord himselfe was now become their aduersarie seeing there is no controuersie or contention but betweene aduersaries as though hee should say the contention shall not be hereafter betweene you and the Prophets because ye contemne their persons as weake and base men and deride and neglect their admonitions reprehensions and threatnings as though they were false and rediculous but betweene the Lord himselfe and you who is most wise to finde out your sinnes and most just to punish them And this controuersie shall be begun in the Court of Conscience before the Tribunall Seate of Gods Iudgement where by the law which you haue transgressed you shall be conuicted and after shall be fully determined when as hee shall inflict vpon you such reall punishments as your sinnes haue deserued Secondly he hereby implyeth that the Israelites are guilty of enormious sinnes and grieuous transgressions when as he saith that the Lord hath a controuersie with them for such is Gods exact justice that he sueth none but such as are indebted vnto him neyther contendeth he with any but onely such as haue wronged and offended him Thirdly whereas he saith that the Lord had this controuersie with the Inhabitants of the Land hereby first he conuinceth them of their breach of Couenant which they had made with God for howsoeuer the Lord had made good his promise in driuing out the Canaanites and giuing vnto them the Land in possession yet they had broken their promise made to God violated their faith forsaken Gods true Religion and denied their obedience vnto his lawes Secondly he aggrauateth their sinnes and grose ingratitude in that after the Lord had cast out the Canaanites the auncient inhabitants of this country for their Idolatry and other sinnes and giuen this land to the people of Israell for their possession that therein they might make profession of his true religion and glorifie his name by worshipping and seruing him according to his will they neuerthelesse neither remembring gods judgements inflicted vpon the Canaanits nor his mercies multiplyed vpon themselues forsooke the couenant of their God broke his lawes committed idolatrie and all other outragious sinnes and so defiled the land with the same sinnes for the which the Canaanits were expelled in the which gods true religion holinesse of life and righteousnesse should haue raigned and flourished And this was the cause or matter of their inditement in all which the Prophet aymeth at this that he might bring the people to true repentance vpon some hope of their reconciliation for whereas he saith that the Lord had a controuersie with the people hee doth herein include a secret admonition that seeing the Lord was not only far mightier then they but also had the law equitie on his side therefore they should labour after reconciliation by turning vnto him by vnfayned repentance for other meanes there was none to escape his just judgements And this is indeed the maine end at which the Lord aymeth in all his threatnings namely that those his people whom hee threatneth hearing of his judgements might preuent and escape them by their repentance For as a louing father when he threatneth his child sheweth that he hath no desire to punish him seeing by threatning hee giueth him warning to desist from his faults that so he may escape so our gracious and heauenly father threatneth his judgements in the ministerie of the word that heareing them wee may auoyd them by forsaking our sinnes and humbling our selues before him and this end of the Lords contending with his people is plainly Esay 1. 18. Eze. 33. 10. 11. Ier. 18. 7. 8. expressed Esay 1. 18. Ezech. 33. 10. 11. Ier. 18. 7. 8. And so much concerning the cause why the Israelits are arraigned Now wee are to speake of the particular crimes The sinnes whereof the Israelits are accused and condemned whereof they are accused conuicted and condemned and these are of two sorts the first priuatiue or sinnes of omission verse 1. the second positiue or sinnes of commission verse 2. The sinnes of omission whereof they are accused either respect their neighbour or God himselfe those that respect their neighbour are reduced to two heads First sinnes of injustice vnder the word truth Secondly neglect of mercy The sinnes which respect God are all included vnder one namely that there was no knowledge of God in the land and consequently no religion no faith no obedience The first sinne whereof he accuseth them is that there The first sinne that there was no truth in the land was no truth in the land for the vnderstanding whereof we are to know that truth respecteth either the minde and hart and then it is called simplicity or integritie or else the outward carriage and behauiour and that either in our words or speaches which properly is called veritie or else in our workes and actions which is called justice or vpright dealing Whereas therefore he chargeth them that there was no truth in the land the meaning is that there was no simplicitie or integritie in their minds and harts no verity in their speaches nor justice in their actions and because vertues and vices are contraries without meane so that the denying of the one in a subiect capable of it is the affirming of the other therefore
LECTVRES VPON THE FOVRE FIRST CHAPTERS OF THE PROPHECIE OF HOSEA WHEREIN THE TEXT IS EXPOVNded and cleered and such profitable instructions obserued and applied as naturally arise out of this holie Scripture and are fit for these times By IOHN DOVVNAME Bacheler in Diuinitie and Preacher of Gods word 1. TIMOTH 4. 16. Take heede vnto thy selfe and vnto learning continue therein for in doing this thou shalt both saue thy selfe and them that heare thee AT LONDON Imprinted by Felix Kyngston for William Welby and are to be sold at his shop in Pauls Churchyard at the signe of the Greyhound 1608. TO THE RIGHT REVEREND FATHER IN GOD IAMES BY GODS PROVIdence Lord Bishop of Bathe and Welles I. D. wisheth all grace prosperitie and true comfort in this life and eternall happinesse in the life to come THe booke of holy Scriptures Right reuerēd father in God is as the princely Prophet Dauid calleth it Alanterne to our Psal 119. feete and a light vnto our pathes and as the Apostle Peter termeth it it is As a candle shining 2. Pet. 1. 19. in an obscure place which so illuminateth the eyes of our mindes through the inward operation of Gods Spirit that we are thereby enabled in this vale of darkenesse to make choice of the narrow path of righteousnes which conducteth vs to Gods kingdome and to decline from the by-waies of sinne and error which leade to destruction yea it is a glorious and bright shining sunne which as it is said of Christ the author of this word doth giue light vnto them that sit in darknesse and in the shadow Matth. 4. 2. Luk. 1. 79. of death guiding their feete into the way of peace But withall it is a certaine truth that this heauenly light is in some places more resplendent in others more obscure this candle sometimes shineth so clearely that it giueth light to the whole houshold and sometimes it burneth so dimly that those only discerne it who haue better insight approch neerer vnto it by diligent studie and meditation This glorious sun in some places shineth clearely and euidently sheweth it selfe by his owne light but otherwhiles it is shadowed with the clouds of obscuritie and the foggie 2. Pet. 3. 16. mistes of our ignorance interposing betweene it and vs doe hide it from our sight The which no doubt the holy Ghost hath purposely affected that neither the great easinesse of holy writ might cause in any idle neglect nor yet the inextricable difficultie might discourage any from reading of it that neither the simple plainnesse thereof might work in the wise and learned cause of comtempt seeing in many places they might haue a fit subiect whereupon they might exercise their greatest learning and deepest iudgement nor the obscure profoundnes of it might make the simple despaire of receiuing any fruit by their studies and labours seeing a great part therof is so plaine and easie that it is within the compasse of a childs capacitie And finally as hee hath prouided milke for babes so also stronger meate for those who are of riper age that none who are inuited to this heauenly banquet might go away with emptie stomackes for want of conuenient food whereby they should be nourished Neuerthelesse the Popish crew who because their works are euill loue the darknes of ignorance better then the light of Gods truth take occasion hereupon to declaime against the obscuritie of the Scriptures and to disswade all the common people from reading of them and lest the sight of this heauenly food should sharpen their hungrie appetite work in them a desire to feed vpō it they carefully locke it frō thē ouer whom they haue any authoritie in the darke closet of an vnknowne tongue that so being out of sight it may also be out of mind and in stead hereof they feede them with their lying Legends and with the poysonous hemlocke of their owne traditions pretending that out of their great care they keepe the Scriptures from them lest they should peruert them to their destruction and abuse them in their ignorance vnto heresies and errors Wherein what do they else but like cruell nurses keepe from Gods children the milke of his word whereby they should bee nourished for feare lest any thereof should droppe vpon their clothes What doe they else but like hard hearted stewards depriue Gods familie of their allowance and so starue them to auoide surfeting And what doe they by this their either foolish or malicious course but quite extinguish the light of Gods truth because it doth not shine in all places with like clearenesse But wee who professe our selues children of the light and true disciples of the schoole of Christ must be otherwise affected continually praying that though there be nothing but palpable darknesse in all the dominions of the Romish Pharaoh yet this light may still shine in our Goshen as long as the Sunne is in the firmament and neuer be extinguished And seeing our heauenly school-master in his abundant mercie giueth vnto vs this booke of diuine knowledge which alone is sufficient to make vs wise vnto saluation let vs with the Prophet Dauid take our chiefe delight in this holy learning meditating therein day and night and when wee finde our lesson cleare to our vnderstandings let vs labour to imprint it in our memories by the holy vse and practise which we make of it in our liues and conuersations where it is obscure and difficult let vs endeuour to informe our iudgements in the true meaning thereof by diligent studie and meditation comparing one Scripture with another and clearing those places which are hard and darke by others which are more easie and perspicuous Neither doth this heauenly sunne when it is couered with clouds of obscuritie need any earthly meanes to cleare restore it to his brightnes seeing his owne heate and light is sufficient to dispell these foggie mists and the winde of Gods Spirit so driueth these darke clouds of ignorance from before the eie of our vnderstanding that we shal need no other helpe for our enlightning But 1. Ioh. 2. 20. 27. as all those who are schollers in Christs schoole ought to spend their time in these holy exercises so especially the Ministers of the Gospell who being placed as it were in the highest forme are enioyned by God not only to learne themselues the lesson of his holy and hidden mysteries but also to reade a lecture Matth. 2. 7. of them to those who are in inferiour places that they likewise may bee inlightned in the knowledge of Gods truth The consideration wherof hath moued me whom the Lord hath called to this function though far vnworthie I ingenuously confesse of such high aduancement to vndertake in conscience of my calling the expounding of a part of these holy Scriptures namely the Prophesie of Hosea which as it giueth place to none of the writings of the other Prophets in worth and excellencie so in regard
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
and therefore seeing the commandement of God made that action lawfull which otherwise would haue been theft in the people of Israel therefore the like commandement might make this mariage of the Prophet lawfull which in it selfe was vnhonest and vnlawfull To which I answere that there is great dissimilitude in these two examples for first God the soueraigne Lord and chiefe owner of heauen and earth and all that in them is in his own right and by his sole authority might take that which was his owne frō one and giue it to another Secondly this action was lawfull by the law of nature and nations that those who had long serued them as bondmen should haue some reward for their labours which because they tyrannically withheld the Lord like a Soueraigne monarch and iust iudge righted the cause of the oppressed and appointed vnto them this wages for their tedious seruitude And therefore there being no such equitie in this vnhonest mariage and seeing the Lord neuer by his sole authoritie commandeth things vnlawfull and dishonest this example maketh nothing for their purpose Againe they obiect that God commanded Abraham to sacrifice his owne sonne which action in Abraham should haue been vnnaturall and wicked I answere that this commandement in Gods purpose was a commandement of triall onely which he meant not should be put in execution Yea but though Abraham had slaine his sonne his action had been iust and lawfull I answere that this also is most true for seeing God who is absolute Lord of all creatures and chiefe iudge of heauen and earth hath vnlimited power of life and death and seeing the party was to be slame howsoeuer he was innocent towards his father yet had deserued not onely temporarie but also eternall death in respect of his sinnes against God Abraham being commanded by God to be his minister of iustice in executing deserued punishment vpon his sonne was to set aside fatherly affection and to yeeld obedience to Gods seruice but yet iust commandement Neuerthelesse because the outward administration of this act would haue seemed vnnaturall and against the law of nature and nations the Lord onely inioyned it by way of triall and neuer purposed that it should be put in execution although being the father of spirits it was easie for him to haue raised him againe from death to life And therefore this semblable commandement of a seeming vnlawfull thing affordeth no colour to proue that this dishonest marriage should bee actually inioyned and performed Secondly we may not giue such an exposition of one of Gods Commandements which contradicteth and crosseth an other but that one of such holy and high a calling as this Prophet should linke himselfe in marriage with an infamous and common harlot contradicteth and crosseth other commandements and therefore we are not thus to expound it The proposition needes no proofe the assumption is manifest by these reasons In that it was vnlawfull for the high Priest to take to wife a diuorced woman a woman polluted or an harlot nay he might not so much as marry a widowe Leuit. 21. 14. In that the Lord giueth speciall charge concerning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choyce of his Ministers that their wiues be honest sober and faithfull 1. Tim. 3. 11. and that they haue faithfull children not riotous or disobedient And therefore it is not likely that the Lord who hath had such speciall care of their marriages would inioyne his Prophet to take vnto him an harlot and her adulterous broode and so make his house which should be vndefiled a stewes or filthy brothell Thirdly by such a marriage God should haue made his Prophet contemptible and his ministery and that true religion which he professed should by this meanes haue beene despised and exposed to the slanderous reproach of vnbeleeuers who are apt to take all occasions whereby they may disgrace Gods Ministers and their ministery Fourthly whereas the Lord calleth not onely his wife a woman of fornications but his children also children of fornications hereby it is manifest that this was not actually done but in vision and parable for if we say that they were her children before marriage the text is plaine against it which affirmeth that she conceiued after marriage and bare these children vnto him if wee say that the Prophet had them by her in lawfull marriage how then could they bee truely called children of fornication though before marriage she had plaied the harlot Fiftly there was no necessitie why this should be actually done seeing if it onely appeared to the Prophet in vision and were deliuered to the people by way of parable it were sufficient to conuince them of their sinne which was the maine end the Lord aimed at Sixtly it should not haue been so fit for Gods purpose that this should be actually done seeing he could not marry her and haue by her three children one after an other in lesse time then almost three yeares whereas the Lord sendeth his Prophet to the end that hee should presently conuince the people of their sinnes and reclaime them from their corruptions which were so great that they needed present cure Lastly in the third chapter the Lord commandeth the Prophet to loue and take vnto him an adulterous harlot but this the Lord would not haue actually done for the Lord is a holy and pure Spirit who hateth and abhorreth adulterie and all vncleannesse but onely in type would haue the adulteries of the Israelites which they committed with their false gods discouered from which the great loue which he their Lord and husband had from time to time shewed vnto them could not restraine them And therefore seeing that is typically to be vnderstood why not this also But it is obiected that in the text this is plainely set down as an history of things actually done I answere that this Obiection 1 Answer is vsuall with the Prophets to the end that they may after a more significant and emphaticall manner expresse their mindes and leaue a more deepe impression in the mindes of their hearers to propound types and parables as histories of things done for the distinguishing whereof and the true expounding of such places we are to obserue this rule that where the litteral sense implieth any impossibility or grosse absurditie or any thing contrarie to the analogie of faith or some other plaine place of Scripture there wee are to expound it as a type or parable but in this place if wee take the litterall sense it implieth a grosse absurditie and contradicteth other places of Scripture as I haue shewed and therefore it is to be vnderstood typically and as a parable Neither are we to vnderstand this place so only but many other the like which seeme as plaine histories of things done as this here So Esay is said to haue walked naked and barefoote 3. yeeres Esa 20. 2. 3. So Ezechiel is commanded Esa 20. 2. 3. Ezech 3. 1. 2.
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
confidence and carnall affiance whereby we trust and rest vpon rather the creature then vpon him our Creator and withall doth beate vs from those worldly hopes that we might flee vnto him for succour and rest vpon his promises and prouidence for our deliuerance And these are the doctrines which arise out of the former God doth not suffer his to remaine alwaies in their sinne and idolatrie part of this verse containing the first effect of the peoples afflictions Now out of the latter part wherein is shewed the second effect namely their forsaking their Idols and turning vnto the Lord these instructiōs are further to be obserued First we learne that howsoeuer those that belong to Gods election may for a time leaue Gods pure worship and follow Idols yea and be so blinded in their superstitions that when they are afflicted for their sinne they doe with more earnestnes embrace idolatrie yet the Lord will not so leaue them but at length he will open their eyes that they shal see their sinnes and sensiblie discerne that they are the causes of their punishments though for a time in their ignorance and superstition they preferre idolatrie before his true worship yet at last he illuminateth their iudgemēts so as they may see how much better it is to follow him then to follow idols to embrace his true religion reuealed in his word then to follow their owne inuention Examples hereof we haue in Abraham in the Israelites comming out of Egypt and in the time of the Iudges and in many at this day who haue forsaken the idolatries of the whore of Babylon and haue embraced Gods true religion Secondly we may obserue that as soone as they spie their As soone as the faithfull see their errors and sins they reforme and forsake them errors they do not go on further in them but they returne into the way of truth as soone as they see their sins they forsake them as being the causes of their miserie when they see the vainenes of their idols then they returne vnto the Lord their true husband neitheir is it enough to see our sins if wee continue in them nay rather this will redouble our punishment it is not sufficient to know truth and error vnlesse we Luk. 12. 47. embrace the one and forsake the other it will not profit vs to see our former grossenesse in following idols vnlesse Matth. 11. 21. hereby we be moued not only to forsake them but also to returne vnto our husband the Lord our God worshipping him according to his will So that here we learne what is the practise of true repentance it consisteth not in the knowledge only or acknowledgment of our sins for thus far did Pharaoh and Saul proceed thus did Iudas and thus do many worldlings repent but we must so see our sinnes as that with the sight of them wee bee exceedingly displeased with our selues we must so acknowledge them as that withall we vnfainedly bewaile them we must when we behold them also hate and detest them and not only forsake our sins but also returne vnto the Lord with full purpose of heart resoluing and endeuouring to serue and please him in holinesse and newnes of life Thirdly we may obserue the profit of afflictions when as The profit of afflictions they are sanctified vnto vs by Gods Spirit for whereas prosperitie maketh vs blind through pride selfe-loue and securitie so as we can neither see our sinnes nor Gods approaching iudgements aduersitie openeth our eyes and rectifieth the iudgement so as then we not only see our sins but are readie also to condemne our selues iustly to haue deserued those euils which we suffer yea and far greater if the Lord should enter into iudgement with vs for when as the light of nature our owne conscience and the written Word of God teach and conuict vs of this that God is the chiefe goodnes most gratious most mercifull and in his owne nature not apt and readie to hurt and punish any of his creatures but rather to extend his bountie multiply his benefits vpō all when we fall into miseries and calamities we must needs iustifie God in his iudgements and condemne our selues whō Lam. 3. 22. we know to be full of all corruption and wickednes An example whereof we haue in Iosephes brethren Gen. 42. 21. in Gen. 42. 21. the Israelites vnder the Iudges in Dauid Psal 51. 4. yea in Psal 51. 4. Exod. 10. 16. 17 Pharaoh himselfe Exod. 10. 16. 17. Where as prosperitie maketh vs dissolute and licentious in our waies affliction serueth in stead of a thornie hedge to stay vs from running on in the course of sinne to our perdition Whereas prosperitie maketh vs negligent in performing the duties of Gods worship and seruice miserie and affliction maketh men zealous forward and deuout according to that Esa 26. 16. O Lord in Esa 26. 16. trouble they haue visited thee they powred out a prayer when thy chastening was vpon them And because men at such times are most fit and readie to performe such duties therefore then the Lord especially requires them Psal 50. 15. Lastly whereas Psal 50. 15. prosperitie makes vs to forget God and to flee away from him affliction maketh vs to remember him and by true repentance to turne vnto him An example wee haue in this 2. Chron 33. 12. 13. place in the Israelites in the time of the Iudges in Manasses and the prodigall sonne Luke 15. Lastly wee may obserue the motiues perswading the The motiues which perswade the Church to turne vnto God Church to returne vnto God the first whereof is contained in the word husband for therein she gathereth vnto her selfe some assurance of his loue for although for her sinnes she was diuorced yet vpon her true repentance she might gather certaine hope that she should be pardoned and receiued into former grace seeing she had not to deale with an enemie or stranger and an ordinarie friend but with a most louing and gratious husband who was as readie to forgiue as she to aske forgiuenes Ierem. 3. 1. 12. 22. The second motiue Iere. 3 1. 12. 22 is the assurance of the bettering of her estate for she could speake by experience that her estate whilest she serued the Lord was much better then when she followed Idols and by the assurance of faith and hope she was assertained that repenting she should be receiued to grace and restored to her former state condition The like example we haue in the prodigall sonne who returned vnto God because hee knew him to be his gratious father and was assured that being reconciled vnto him hee should be deliuered out of his present miserie into a state of happinesse Where we may learne that true faith is the cause of vnfained repentance for vntill we haue some assurance of Gods loue and mercie in Christ wee flee from him as from a seuere Iudge but when
themselues and hide their nakednesse they abused them for the decking and adorning of their Idols As it may plainly appeare if we cōpare this verse with the former and with Ezech. 16. 16. 17. 18. So that these words are added to shew the lawfull vse of these benefits for which God gaue Ezech. 16. 16. 17. them that their grosse abuse of them might the better appeare And this is the meaning of these words Out of which we The Do ∣ ctrines may obserue first that howsoeuer the Lord in his patience and long-suffering doth deferre our iustly deserued punishments Impenitencie moueth the Lord to turne mercie into iudgement and in stead of them giues vnto vs the fruition of manifold benefits yet if this his mercie will not mooue vs to feare him and to repent of our sinnes he will not for euer spare vs but he will returne and alter his course stripping vs of all his benefits and turning mercie into iudgement An example whereof wee haue in the Israelites in this place in the time of our Sauiour Christ as also in the primitiue Churches of Rome Corinth Galatin c. Secondly we learne that our vnthankfulnesse in not ascribing Our vnthankfulnes moueth the Lord to strip vs of his gifts of Gods benefits vnto him or in ascribing them to other causes besides him or ioyntly with him doth moue the Lord to take his gifts away from vs that so if wee cannot know and acknowledge him the Lord and owner of them when they abound we may learne this dutie by the want of them For such is our corruption and ignorant vnthankfulnesse that wee are more readie to acknowledge the Lord the author of all the good things which we enioy when hee taketh them away then when he bestoweth them he is better knowne and acknowledged to be the feeder of his creatures in the time of dearth then in the time of plentie to bee the author of health in the time of sicknes then when wee are whole and sound to be the giuer of riches in the time of pouertie then in abundance to be our preseruer rather in the middest of dangers then when wee are most secure So that Gods gifts make vs forget the giuer and with forgetfulnesse is ioyned his vsuall companion vnthankfulnesse And this is one speciall cause why the Lord taketh them from vs because his iudgements doe better teach vs then his mercies And therfore if we would not be stripped of Gods benefits let vs learne to acknowledge him the fountain of them whilest we enioy them and yeeld vnto him the whole praise of his owne gifts And to this end let vs remember the example of Pharaoh Nebuchadnezzar Herod c. Thirdly we here learne that the Lord is the true and absolute The Lord is the absolute owner of all the good things which we enioy Psal 24. 1. owner of all the benefits which wee possesse for so hee calleth them here my corne my wine c. so that we are not absolute Lords of those things which we vsually call our own but only the Lords bailiefs and stewards and therefore shall one day be called to a reckoning how we haue vsed and imployed them The consideration whereof should moue vs to vse the Lords goods to the glorie of the owner and the good of our fellow seruants as he hath commanded vs neither must we imagine that we haue absolute authoritie ouer the things we possesse to doe with them what we list seeing the Lord hath chiefe interest in them And if this were well thought of men would not be so close handed to their poore brethren for what steward can answere it to his Lord if he suffer his fellow-seruant to pine for want withholding from him his portion which his master hath allotted him neither would they be so open handed to mispend Gods gifts to his dishonour by gaming gluttonie and excesse brauerie in apparell and such like abuses For this will be but a bad reckoning in the day of our generall accounts when we shall say so much laid out on vnlawfull pleasures so much spent in gorgeous attire so much consumed in law to haue my will vpon my neighbour c. For this will be thought far worse then with the vnprofitable seruant to haue hid our talent in a napkin c. Fourthly we learne that there is no certaintie nor sufficient That there is no certaintie in the possession of temporarie benefits cause of securitie in these worldly and temporarie benefits seeing God oftentimes depriues vs of them when wee thinke our selues most assured to enioy them Innumerable be the vnlooked for accidents which may spoile the fruits of the earth both in seed time winter spring and summer as too much raine too much drought wormes cankers caterpillers blastings mildewes and such like But though they escape all these yet can they promise vnto vs no certaintie of enioying them seeing the Lord for our sinnes can take away our corne in the time of haruest and our wine in the vintage either by vnseasonable weather or the inuasion of our enemies He can sincke the ship in the hauen as well as in the middest of the ocean and he can pluck back his benefits from vs euen when we are readie to stretch out the hand to receiue them The consideration wherof should make vs neuer to promise vnto our selues securitie and certaintie of these benefits so long as liuing in our sinnes without repentance we iustly prouoke the Lord to strip vs of them And secondly we may hereby be moued not to put our trust and confidence in these worldly things for our preseruation seeing they are most vncertaine but to place our whole affiance in the Lord who will neuer faile them in time of need who rest and relie themselues vpon his prouidence Fiftly we may heere obserue that all those who doe not Those are vsurpers of hold the benefits which they enioy as from the Lord but ascribe them to their friends their owne wit labour and industrie Gods gifts who do not acknowledge that they hold them frō him they are vniustly possessed of them because they hold them by an vnlawfull tenure and therefore may at the will of the grand-Lord of heauen and earth be iustly euery minute dispossessed of them And though he suffer them for a time to hold them in their custodie yet they are not to be esteemed true owners but vsurpers and intruders into that which belongeth not vnto them and therefore in the great day of assises they shall answere for it c. ANd so much concerning the first punishment here denounced Vers 10 The second followeth vers 10. And now will I discouer her leaudnes in the sight of her louers and no man shall deliuer her out of mine hand In which words the Lord The exposition meeteth with a corrupt conceit and wicked hope of the Israelites namely that though the Lord should oppose against them yet they
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
sleepe so that the Angell that was sent to deliuer him was faine to smite him on the side that he might awaken him Act. 12. And Paul Act. 12. and Silas being in the like danger although they are not said to haue slept yet they rested quietly and peaceablie vpon Gods prouidence spending the night not in mourning and weake lamentation but in prayer reioycing and singing of Psalmes Act. 16. 25. Act. 16. 25. And this is the meaning of these words The instrustions The Do ∣ ctrines which arise out of them for our owne vse are these First we may obserue what is the cause which hath depriued vs of the Sin depriued vs of the dominion and vse of the creatures dominion vse and benefit which we had by creation ouer and by all the creatures namely our sins for this priuiledge was granted vnto man vpon the condition of his obedience vnto God which because he obserued not therefore he lost his rule and dominion right and interest he had vnto them so that what rule he hath ouer them and vse of them whilest he continueth in the state of disobedience he enioyeth it not by any lawfull right but by tyrannicall vsurpation vnder which thraldome the creatures grone earnestly desiring to be deliuered from it Rom. 8. 22. So that howsoeuer in the Rom. 8. 22. creation all the creatures were made for man subiected vnto his gouernment and appointed for his vse and man only was made for God and his seruice yet after man by his fall had disabled himself so as he neither could nor would serue his Creator the creatures were freed from the subiection and slauish vse of man and in stead of seruing and obeying him they are readie euery one in their place to be the executioners of Gods iust iudgements inflicted for his sinne and rebellion like seruants who set themselues against their master when he traiterously setteth himselfe against his Prince who is the chiefe Lord and Soueraigne ouer them all When as therefore we heare of losses and spoiles by fire or water of the hurt or death of men by the brute beasts and serpents of dearth and scarcitie caused by too much raine or drought cankers caterpillers and such like all and euery of these are so many remembrancers to put vs in mind of our sinnes and rebellion against God and so many monitors to warne vs that we forsake our wicked courses and turne to the Lord by vnfained repentance Secondly wee heere learne when man is restored to his When our dominion ouer the creatures is restored right of ruling and vsing the creatures without sin in respect of God and tyrannie in respect of them namely when he is reconciled vnto God in Christ being adopted for his son in him becommeth heire and lawfull owner of all the creatures for when the Lord hath renued his couenant with vs then doth he also renue the couenant betweene vs and the creatures which is set downe Gen. 1. 28 29. The consideration Gen. 1. 28. 29. whereof should moue vs earnestly to labour after the assurance of our reconciliation with God and our adoption for vntill then we haue no right vnto any of Gods creatures but theeuishly and tyrannically vsurpe vpon that which belongeth not vnto vs and for this cause the blood of the creatures which for our vse is spilled the clothes which which we put on the bread which we eat yea and the verie Habac. 2. 11. stones and timber of our buildings crie loude in Gods eares for vengeance and shall be sufficient matter though we had no other sinnes of inditements for our theft at the great assisses Againe vntill the Lord haue renued this couenant betweene the creatures and vs they are all our enemies which are euer readie when God suffereth them to reuenge the dishonor which by our sins we haue done to their Creator and the iniurie and oppression which we haue offered vnto them if we be at home the fire threatneth vs if abroad the beasts if God permit them are readie to assault vs the water is readie to drowne vs the earth to swallow vs the aire to infect vs yea as we walke in the streete the tyles vpon the houses are readie to braine vs in our gardens snakes and adders are readie to sting vs and at our tables euery crumbe of bread is readie to choake vs all which Gods creatures are readie to serue vs and to offer vnto vs a safe and comfortable vse of them when vpon our reconciliation with God they are also reconciled vnto vs. Thirdly wee may here learne what is the best meanes to The best meanes of obtaining a well grounded peace with men obtaine and enioy a sound and well grounded peace with men or at least entertaine a iust and safe warre namely by turning from our sinnes and seeking earnestly reconciliation with God in Christ for the cause of inward rebellions and outward inuasions is our sins which prouoke the Lord to iust displeasure and moue him to raise vp against vs enemies at home and broad to the end they may execute his iust iudgements against vs. The way therfore to settle peace and preuent warre is to take away this cause to wit our sins by true repentance and to labour that we may be at peace with God and then he will giue vs peace with men or at least a prosperous warre wherin he will assist and protect vs against our enemies Whereby it appeareth that that peace which is grounded vpon worldly policies and hath not this peace with God for the foundation thereof howsoeuer it may last for a time yet in the end it will proue rotten and vnsound For example some thinke it the best course to settle a peace by tolerating Poperie and idolatrie some by vtter forsaking Gods true religion and by conforming our selues to the world both in profession and life some by ioyning in neere leagues with neighbour Princes and by many such other deuices but seeing the Word plainly teacheth vs that the only sure foundation of our peace is our reconciliation with God and holy obedience to his Commandements how can wee hope to obtaine it by taking such courses as will cause the Lord to be our enemie and by transgressing his Commandements the breach whereof the Lord threatneth in so many places to punish with warre and those innumerable miseries which do accompanie it So Leuit. 26. 25. Deut. 28. Leuit. 26. 25. Deut. 28 49. 1. King 8. 33. Jer. 5. 15. 19. 49. 50. 1. King 8. 33. Ier. 5. 15. 19. The vse which we are to make hereof is that when wee heare of our enemies preparations we do in the first place consider that our sinnes is the cause of this warre intended against vs and therefore before we resolue vpon any other course for our defence let vs repent of our sinnes and labour to be at peace with God and so he will change their minds or vse their
howsoeuer she might fall through infirmitie yet she should neuer fall away though she may offend her husband by her corruptions and imperfections yet she should neuer forsake him nor desist in her faith and holy obedience So that neither her sins past nor her sins to come should be able to separate her from the Lord her husband not her sins past because they should be blotted out of remembrance and washed away by Christs blood nor her sinnes to come for as much as shee should be endued with such sinceritie and indignitie of heart that she should neuer sin with full consent of will nor euer leaue the Lord to commit spirituall adulterie with sinne and Satan Neither should want of righteousnes cause her to be reiected seeing shee should bee adorned with the glorious robe of Christs righteousnes imputed vnto her and also by vertue of Gods Spirit dwelling in her she should be enabled to walke before the Lord in the integritie and vprightnes of her heart indeauouring to performe all duties of holines and righteousnes vnto him Secondly whereas error and blindnesse of iudgement is a 2 The Church is married vnto Christ in iudgement cause of diuorce and separation seeing thereby the wife is moued to preferre an adulterer before her lawfull husband therfore that this may not be a cause of separation betweene him and his Church the Lord promiseth that he will endue her with a cleare and wise iudgement whereby she shall bee able to discerne betweene good and euill right and wrong and how much more profitable will it be for her to embrace the Lord as her only husband louing reuerencing and obeying him in all things than to forsake him and to follow after her adulterous louers that is idols the world Satan and the pleasures of sinne which last but for a season and in the end bring euerlasting destruction and how much better it is to embrace his pure worship reuealed in his word then to follow humane traditions and her owne inuentions Thirdly the wife is moued to breake her coniugall fidelitie 3. The Church is maried to Christ in mercie and beneficence and to leaue her husband and follow her louers when as she is brought into doubt of his loue and good will in respect of his illiberall cariage towards her and when as by his niggardly restraining her of necessaries she is brought into extremitie and want for then being hopelesse at home she rangeth abroad and seeketh help of strangers when her husband neglecteth her Whereas contrariwise when shee hath assured testimonie of his loue by his readines to supplie all her necessities to the vttermost of his power it is a notable meanes to work in her loue towards him and to preserue her faith inuiolable And thus it fareth in this spirituall mariage when we doubt of Gods loue and fauour and are brought into extreame exigents through our spirituall or corporall wants then our corrupt nature inclineth vs to leaue trusting and depending vpon the Lord and to follow Idols Saints Angels and Images looking for by them a supplie of that wherein we thinke that the Lord is defectiue And therefore he heere promiseth that he will also marrie her vnto himselfe in mercie or as the word may more fitly in this place signifie in benignitie and beneficence that is that he will so multiplie vpon her mercies and benefits as thereby shee shall haue full assurance of his loue and prouidence watching ouer her and shall by his bountie be so furnished with all necessaries that she shall not need to depend vpon any other The which promise is accomplished both in respect of corporal and spirituall benefits for if the first be wanting the Lord giueth the other in such plentie and abundance that in the middest of worldly wants she shal haue little cause to doubt of Gods loue and liberalitie seeing he doth bestow vpon her these rich treasures and gifts of greatest value And thus haue we this prophecie expounded Ier. 32. 40. I will make an euerlasting couenant with them that I will neuer turne away Jer. 32. 40. 41. from them to do them good c. 41. Yea I will delite in them to do them good c. Fourthly because when the husband is of an austere rigorous and impacable nature so as he will not beare with his 4. The Church is married to Christs compassion wiues infirmities but punisheth euery fault in all bitternesse and extremitie it is a notable meanes to worke in her alienation of minde and to moue her to affect others more then him and contrariwise compassion and readines to pardon faults and passe by infirmities is a singular meanes to nourish loue and fidelitie therefore the Lord promiseth in the next place that he wil marrie the Church in mercy and compassion so that though through frailtie she fall and by her sinnes offend him yet this shall bee no sufficient cause to moue her desperately to forsake and flee from him seeing he is so full of mercie and compassion that she can be no more readie to repent then he to forgiue nor to aske pardon then he to grant it And that not only for light and veniall sinnes nor for offences seldome committed but for all her sinnes most grieuous and innumerable and this is implied in that he here vseth the plurall number saying that he will marrie her in mercies to note the multitude of his mercies whereby he is readie to forgiue a multitude of sinnes The like place vnto this we haue Ier. 31. 34. For I will forgiue their iniquitie Jer 31. 34. Esay 54. 10. and remember their sinnes no more So Esay 54. 10. The mountaines shall remoue and the hilles shall fall downe but my mercy shall not depart from thee c. Fifthly because all loue and benefits cannot restraine an 5. The Lord marrieth his Church in faithfulnes inconstant woman who is naturally addicted to lust and vncleannesse but that vpon euery occasion she is apt to forsake her husband and follow her louers therefore in the next place the Lord saith that he will marrie his Church in faithfulnes wherby we are to vnderstand that not only the Lord himselfe will continue faithfull and constant in his loue to the Church but that also he will by his holy Spirit wherewith his Church and he are ioyned in marriage so rule her affections mortifie her naturall lightnesse and pronenesse to spirituall adulterie and confirme and strengthen her in constancie and fidelitie that shee shall euer keepe her mariage faith inuiolable and reserue her selfe for him alone pure and vndefiled Where we may further note that he doth the third time repeate these words I will marrie thee vnto me to this end that we might by this his redoubling of his speech bee the more vndoubtedly assured of the certaintie of this holy and heauenly contract of which we are easily moued to make some question in respect of Gods glorious Maiestie and incomprehensible
are Those who are married vnto Christ haue a sound iudgement espoused vnto God they are so inlightned and haue their iudgements so enformed by his word and Spirit that they can discerne betweene truth and error religion and superstition God and an idoll and far preferre the sincere worship of God reuealed in his Word before their owne wilworship and humane inuentions so that it is not possible that they should be seduced and withdrawne from God and his pure seruice to idols and idolatrous worship by all the slights and subtilties of Satan the world Antichrist and all his false Prophets as our Sauiour teacheth vs Matth. 24. 24. because the Lord Matth. 24. 24. hath married them vnto himselfe in iudgement wherby they are moued to prefer the excellencie of their husband Christ and his reuealed will before all their louers and all their alluring baites with which they endeauour to draw them from him Whence it appeareth that they who are drawne vnto idolatrie or wedded to that cōmon strumpet the world and the vanities therof are not indued with this soūd iudgement and consequently were neuer maried vnto Christ 1. Ioh. 2. 19. 1. Joh. 2. 19. Thirdly whereas he promiseth that hee will marrie his Christs benefits should cause vs to loue him Church for euer in benignitie wee learne hence what vse wee are to make of Gods manifold benefits which hee bestoweth vpon vs namely that they serue as helpes to eternize our mariage with Christ by knitting our hearts vnto him in true loue and entire affection For what wife would not dearely loue a husband so bountifull and gratious who neuer is wearie in bestowing vpon her benefits and in seeking by all meanes her good and happines especially considering that he requireth nothing else at her hands but her heart and louing affection But alas such is our corruption that wee cannot afford him thus much yea rather as some wiues by their husbands benefits do wax so wanton and insolent that they begin in the pride of their hearts to contemne him of whom they haue all their ornaments and aduancement so do many of vs deale with Christ c. Fourthly whereas he saith that he will marrie his Church Our sins must be no cause to alienate our minds from Christ in his mercies hence we learne that there is no cause why our sinnes should alienate our minds from Christ seeing so manifold are his mercies that he is alwaies readie vpon our repētance to forgiue vs. It is a Machiauellian principle put in practise by too too many in our daies that whom they haue offended those they will neuer forgiue because in their self-guiltie consciences they expect from him whom they haue iniured deserued reuenge and therefore to such one degree of wrong is an occasion vnto another This hellish policie so odious in the sight euen of a ciuill mā our corrupt nature is inclined to vse towards Christ for when we haue offended him in stead of flying to him and seeking reconciliation we are readie to flee from him and in guiltines of conscience to distrust of his fauour and to seeke for helpe of Idols Images Saints Angels Popish pardons and such like wicked meanes therein making amends for our former sinnes by adding others vnto them much more grieuous But little cause haue we to be thus Italianate towards Christ seing his mercies are infinite so that he is alwaies readie freely to forgiue and after reconciliation wil neuer beare a secret grudge nor watch for opportunitie of reuenge Fiftly whereas he saith that he will marrie vs vnto himselfe Our naturall vnfaithfulnes and faithfulnes through grace in faithfulnes hence we learne first that by our naturall disposition we are vnfaithfull and readie to breake the bond of marriage by forsaking the Lord and following idols till the Lord giue vnto vs this singular gift of fidelitie And secondly being indued herewith it is impossible there should be a diuorce and separation betweene vs seeing the Lord for his part is most faithfull in keeping his couenant with vs and seeing we also being indued with fidelitie shall keepe our couenant with him and shall neuer depart from him as it is Ier. 32. 40. Jerem. 32 40. We are naturally ignorant Luk. 1. 78. 79. Lastly whereas he promiseth that shee shall know him hence we learne that naturally we walke in the darke vale of ignorance till God illuminate our minds with knowledge and that wee are thus illightned by vertue of our spirituall vnion with Christ whose Spirit dwelling in vs doth with his bright beames dispell the darknes of our minds so as we are enabled in some measure to know God and his truth as appeareth 1. Ioh. 2. 20. 27. Ioh. 16. 13. 1. Joh. 2. 20. 27. Joh. 16. 13. Secondly we here learne that all those who are truly maried Those who are married vnto Christ are endued with sauing knowledge vnto Christ are endued with the knowledge of God seeing this is one of the conditions of this happie contract and that not only with a bare and idle speculatiue knowledge whereby they are able to discourse of the nature of God his persons attributes and workes seeing the diuels also can do this as well as they but with a true sauing and sanctifying knowledge whereby knowing we beleeue and beleeuing applie vnto our selues make profitable vse of those things which we know concerning God and his truth not onely for the rectifying of our iudgements but also for the sanctifying of our affections life and conuersation as when knowing Gods iustice and power we be made thereby afraide to offend him knowing his mercie wee are moued thereby to loue and obey him knowing his all-seeing and all-ruling prouidence we be moued hereby to trust and depend vpon him knowing his omnipresence wee alwaies walke before him so behaue our selues as in his presence c. So knowing that Christ is a Sauiour we also know that he is our Sauiour and wholly and onely rest vpon him for our saluation knowing that he hath suffered death satisfied Gods iustice vanquished Satan and all the power of hell c. we also beleeue that hee hath done all this for our sakes for as it helpeth not the Physitian being sicke that he hath skill to make soueraigne medicines not only for curing himselfe but also others affected with the like diseases vnlesse he make vse of his skill and applie his medicines to himselfe so it will little auaile vs though wee haue such a great measure of knowledge that we are able to informe our owne iudgements in the greatest difficulties and to instruct others also who are ignorant vnlesse we make vse of our knowledge for our own benefit it will little profit vs that wee haue skill enough to cure others of their diseases of sinne by the precious potion of Christs blood and the soueraigne baulme of his merits vnlesse we do apply them likewise vnto our owne soules and
of free grace rather iudgement condemnation the Lord had mercy vpon vs whē we were no people but aliants strangers yea enemies vnto God the Lord of his free grace made vs his people yea of his owne familie and this the Apostle plainly sheweth 2. Tim. 1. 9. As therfore no conceit of our own worthines should 2. Tim. 1. 9. make vs to derogate any from Gods free grace vndeserued loue so neither ought our vnworthines cause vs to doubt of thē seeing without respect of our deserts the Lord hath chosen vs. Sixtly we here learne that our saluation hath his beginning in Gods mercy for by reason of our sins we are in misery in the Gods mercie the beginning of our saluation state of condemnation the which our miserable condition is so much the more miserable in that of our selues we cannot possiblie come out of our miserie but God in mercy pardoning our sins for Christs merits freeth vs from our wretched estate and aduanceth vs to all glorie and happinesse Seuenthly this serueth notably for the consolation of euerie The faithfull are consident in Gods mercie true mēber of the Church in that they are assured that they haue obtained Gods mercy so that though they haue fallē through infirmity they need not with Adam to hide thēselues frō Gods presence but in cōfident assurāce of pardon forgiuenes go boldly vnto the throne of grace that they may receiue mercy find grace to helpe in the time of need as it is Hebr. 4. 16. 10. 22. Hebr. 4. 16. 10. 22. As God chuseth vs so we chuse him Lastly we here learne that as the Lord maketh choice of vs to be his people so we answerably must make choice of him to be our God as he sheweth his loue towards vs so we must be ready to expresse ours towards him by our holy obediēce zeale of his glory as he professeth that we are his people aboue before al other natiōs not called so we must not only inwardly know and beleeue that he is our God in our hearts performe seruice vnto him but we must say with the Church in this place O my God that is acknowledge cōfesse that he is our Lord Sauiour opēly and in the sight of mē publikely performe vnto him his pure worship seruice which he requireth in his word that not only whē by our professiō glorifying God we grace our selues but also when we incurre thereby shame reproch affliction and persecution In a word we must with the Church here in all our need and necessaries inuocate and call vpon Gods name and wholly depend vpon and expect from him all things necessarie for this life and the life to come FINIS LECTVRES VPON THE THIRD CHAPTER OF THE PROPHECIE OF HOSEA IN this Chapter the Lord sheweth that The argument of the Chapter howsoeuer the Church of Israell had grieuously offended him by her Idolatry vnthankfulnesse and voluptuousnesse yet hee did not cease to loue her and in his loue to seeke her conuersion and saluation and therefore because fond and cockering loue would but cause her to continue in those her sinnes to her vtter destruction his purpose was to afflict and chastice her with a miserable and tedious captiuitie wherein shee should liue in a poore and contemptible estate vnder the tyranny of her enimies without her owne lawes magistracy or any forme of gouernement and without the publike meanes of worshipping eyther God or her Idols Howbeit least shee should desperately sincke vnder the waight of this tedious and grieuous affliction hee promiseth that in the end after that by his chastisements he hath humbled her hee will conuert and turne her vnto himselfe by true repentance and so receiue her into his former grace and fauour And this is the maine argument of this Chapter out of The generall parts which wee may obserue the parts thereof which are two The first is a testification of Gods loue towards the Church of Israell verse 1. The second is an approbation of this loue by a two-fold fruit thereof the first is by inflicting on her fatherly chastisements that so she might be restrained from running on in her sinnes to her perdition The second is the sanctifying of this affliction to her vse and benefit namely for her true Repentance and conuersion to God And these are the generall parts of this Chapter Now the maine drift and scope of all is that the Lord might containe The scope of the Prophecie the people in an euen course so as they should neyther presumptuously and securely goe on in their sinnes without repentance nor desperately sinck vnder the guilt and punishment of them For whereas their present prosperity might cause them securely to promise vnto themselues immunitie from punishment and Gods former promises of inriching and multiplying the Church of Israell might cause them to imagine that though the Lord suffered them to be led into captiuitie yet hee would in some short time deliuer them and speedely aduance them to all happinesse by multiplying vppon them the former benefits the Lord meeting with this their security and presumption assureth them that he would not so easily forget their grieuous sinnes whereby they had so long and often prouoked him but before he would be reconciled vnto them his purpose was seuerely to correct them with a miserable Captiuitie wherein they should bee grieuously afflicted with pinching pouerty and base contempt and that not for a short space but for a long time euen vntill the comming of the Messias And on the other side whereas when they were grieuously afflicted they might easily be moued to doubt of gods loue and to thincke their estate desperate both because misery and calamitie doth cause men more clearely to see and more sensibly to feele the haynousnesse of sinne and to apprehend the wrath of God due vnto them and also in that they found and felt the fruites of Gods anger loading them with afflictions and withall might doubt that they should neuer againe be reconciled vnto God or be made partakers of any of his gratious promises seeing they were so long deferred and their punishments so tediously continued therefore the Lord giueth them some comfort in the middest of trouble by assuring them that notwithstanding their manifold sinnes yet hee loued them that in loue hee did chastise and correct them for their conuersion and amendement and that howsoeuer their afflictions were grieuous and tedious yet they should not continue for euer for after hee had by them made them to forsake their Idolatry and other sinnes he would admit them to be his Church and people and continue them in his feare and pure worship ANd this is the maine scope and chiefe end of this Prophecie In the next place we are to speak of the special parts thereof And first of the testification of Gods loue towards the Church of Israell Ver. 1. And the
word of the Lord ye Children of Israell Secondly the cause hereof which is a controuersie betweene the Lord of heauen and earth who is the party offended and both the plaintiffe and the judge and the Israelites who are the delinquents and parties offending For the Lord hath a controuersie with the inhabitants of the Land Thirdly the crimes whereof they are accused and conuicted which are the causes mouing the Lord to pursue them with his justice because there is no truth c. In the handling of which points I will obserue this order First I will expound the wordes Secondly obserue out of The order obserued in handling these verses them such instructions as they naturally offer vnto vs. Thirdly I will apply them to our owne times Concerning the First we are first to note the context and so come to shew the meaning of the words themselues In The context the former chapter the Lord vnder certaine types and Parables comforted those Israelits which were to be afflicted in a grieuous and tedious captiuitie by assuring them of his loue and that their miseries were but the chastisements of a louing father for their good and conuersion and not the punishments of an enemie for their hurt and destruction Now lest the secure Israelits of his owne times should take encouragement vnto them by the former doctrine of consolation to be moued thereby to continue in their impaenitencie hee sheweth that howsoeuer the Lord was purposed to be gracious vnto his elect Israelits in after ages yet he would in the meane time punish seuerely those haynous enormious sinnes as raigned amongst them vnlesse they preuented his judgements by their vnfained repentance And this is the context now let vs come to the meaning The peoples summons of the words Heare the word of the Lord ye children of Israell Wherein the Prophet summoneth the people to appeare before the Lord to answere vnto such things as should bee The exposition objected and laid to their charge For as judges before they suffer any to be accused or condemned doe cause their clarke or cryer to summon and call forth the partie to see what hee can answere for himselfe so doth the Lord take the same iudiciall course with sinners for the approouing of his righteous judgements that is hee citeth them before he accuseth them and accuseth them before hee condemneth them The which summons hee pronounceth sometimes immediately by himselfe as when he cited Adam to appeare before him Gen. 3. 9. in Paradise Gen. 3. 9. And thus hee summoneth men when as he speaketh vnto their harts consciences by his judgements and punishments And sometimes by his Ministers and that either men or Angels by men as by his Prophets ambassadors an example whereof we haue in this place the like whereof we haue Esa 1. 18. Ier. 2. 4. 5. Mich. 1. 2. Esay 1. 18. Iere. 2. 4. 5. Mich. 1. 2. and 6. 1. 2. 3. and 6. 1. 2. 3. c. By Angels either in this life when he maketh them his instruments and ministers of his afflictions judgements and punishments or at the end of the world when as the arch-Angell with the sound of his trumpet shall summon all men to appeare before the tribunall seate of Gods iudgement of which we may read Math. 24. 31. Mat. 24. 31. 1. Cor. 15 52. 1. Thes 4. 16. The drift of the summons 1 Cor. 15. 52. 1 Thes 4. 16. Now the maine drift of these summons is to moue the people to heare with greater reuerence care and conscience the reprehensions and comminations which after follow for howsoeuer they might haue some reason to neglect and contemne them if they regarded the Prophets person and the meanesse of his qualitie condition yet there was great cause why they should heare them not onely with reuerence but also with feare and trembling if they considered that he was but a cryer who summoned them in the name and at the appointment of the supreame judge of heauen earth and but a meane ambassador who deliuered vnto them not his owne words but the ambassage of his glorious and most mighty king from whom he is sent But let vs more specially consider of those arguments The arguments here vsed to moue attention which are contained in these summons proclaimed by the Lords Cryer whereby he moueth them to receiue his message with attention feare and reuerence The first is taken from the manner of his speach which is vsed when matters of great waight and importance follow and therefore is not to be hearkened vnto negligently or lightly to be regarded The second is taken from the person of him from whom this message is deliuered namely because it is Iehouah that speaketh vnto them who created them and continually preserued them who is al-sufficient to reward those who harken vnto him and almighty to punish those who neglect his word who had giuen vnto them many testimonies of his loue and multiplyed vpon them all his benefits aboue all other nations of the earth who did not reprehend and punish them for mallice to their persons or other sinister respects but that he might preserue them from vtter destruction if they would repent and forsake their sinnes or glorifie his justice in their punishments if by no meanes they would be reclaimed but obstinately persist in their sins after they had so often warning The third reason to moue them to heare and obey the voyce of the Lord summoning them by his Prophet is taken from their owne persons to whom the message is deliuered in that they were the people of Isel descended of the holy Patriarkes chosen amongst all other nations to be Gods peculiar Church and people with whom God had made a couenant and had on his part most absolutely performed it preseruing them from their enimies and multiplying vpon them all his benefits And this is the peoples summons where by they who had The controuersie between the Lord and the people of Israell a long time neglected the word of the Lord in the mouth of his Prophets were now cited to answere their contempt before the Tribunall seat of Gods Iudgement Now followeth the cause of this summons which is for the tryall of a controuersie betweene the Lord and the people of Israell For the Lord hath a Controuersie with the Inhabitants of the Land Where first we are to consider the nature of this controuersie and secondly the parties betweene whom it is controuerted Gods controuersies with a people are eyther verball or reall Verball when as by his word eyther immediately pronounced by himselfe as we may see in the example of Cain or by his Ministers he reproueth conuinceth and condemneth a people for their sinnes and threatneth his Iudgements due vnto them Reall when as a people notwithstanding Gods reprehensions and threatnings continuing in their impenitencie haue deserued punishments inflicted vpon them Of both which kindes of controuersies
are once spoyled weakned maymed vvounded especially Gods spirit which by their presumptuous sinnes they haue grieued being departed from them The second thing to be obserued is that he comprehendeth All impietie comprised vnder vnlavvfull swearing all impietie and the whole breach of the first table vnder this one sin of vnlawfull swearing and as in the former Verse he had comprised all the sinnes of omission vnder the want of knowledge as being the fountaine of all the rest and the internall root from which they spring so here he comprehendeth all sinnes of commission vnder this one of abusing Gods holy name which is an external sin of the tongue First because it is an vndoubted signe an inseperable companion of all manner of wickednesse for hee that maketh no conscience of blaspeming Gods holy name by eyther false or vaine and idle oathes he maketh conscience of no sinne but would if he might with as little disgrace and danger doe it commit all manner of impietie hee that will not be restrained by Gods feare loue mercy goodnesse and the manifold benefits which he hath receiued of him from vaine swearing whereby he receiueth no profit but losse euen the losse of Gods fauour the assurance of saluation of a good conscience and of reputation amongst those that feare God nor any pleasure vnlesse he take like the Diuell himselfe a hellish pleasure in acting sinne and despiting God nor hath thereby any credit but rather is branded with the black marke of a prophane person hee that will contemptuously trample vnder feete the precious body and bloud of Jesus Christ which he spared not to giue for our redemption and so irreligiously scorne the greatest benefit that euer the Lord bestowed vpon vs it is not to be doubted but that this man what shew soeuer hee maketh is a prophane person who when hee is allured by the baites of the world riches honours and pleasures will not stick to commit any manner of wickednesse seeing he is ready to commit this horrible sinne of blaspheming gods name being induced therunto without any respect of the least good Secondly he implyeth vnder this one sinne of swearing all the sinnes commited against the first table because all these sinnes are linked together and so inseperably ioyned one with the other that whosoeuer is held in bondage vnder one of them he is subiect to the rest according to that Iam. 2. 10. Whosoeuer shall keepe the whole law and yet faileth in Iam. 2. 10. 11. one point he is guiltie of all The reason is because hee that wilfully neglecteth any part of Gods Law he doth not performe any one dutie as he ought in obedience to gods commandement and for the aduancement of his glory but for sinister respects for if out of a good conscience and the true feare of God he performed any duety then the same causes would moue him to performe all seeing God injoyneth one commandement as well as another as the Apostle there reasoneth Verse 11. The vse hereof is that we make conscience not onely of one but of all Gods Commandements and that we carefully auoyde not onely this or that sin as Herod did but all kinds and degrees of sin especially false or vaine swearing for this alone includeth or necessarily inferreth all manner of impietie and therefore let blasphemous swearers make at some times what shew of religion they will yet vve may safely and surely conclude with the Apostle as in the generall so especially of this sinne of blaspheming Gods Name that if any amongest you seemeth Religious and refraineth not his Iames. 1. 26. Tongne from customable swearing and vaine Oathes hee but deceiueth his owne heart and his Religion is in vaine Iames. 1. 26. The third thing to bee obserned is that the Lord conuinceth Why God condemneth all sinnes vnder the names of those which are greatest in that kinde and condemneth the Israelits of all their transgressions vnder the names of the greatest sins of that kinde as cruelty and oppression vnder the name of murther all manner of deceipt vnder the name of theft all kinds of vncleannesse vnder the name of whoring and adulterie And this he doth Reason The First First to giue vs to vnderstand that howsoeuer wee make small accompt of these sinnes yet in his sight vnjust anger is no better then murther deceipt though neuer so cunningly cloaked no better then theft and vnlawfull lusts are reputed in his estimate adulterie as our Sauiour also expoundeth the law Mat. 5. Mat. 5. Reason The Second Secondly that hereby hee might moue vs to a hatred and detestation euen of all sinne whatsoeuer and to make conscience of committing the least transgression Naturally wee minse sinne and extenuate it with vaine excuses this is but a small sinne and I would no body did worse I am content to leaue all grosse sinnes and therefore in this small trifle I hope the Lord will be mercifull vnto mee wee cannot here be Saints and to bee too scrupulous is to bee more precisethen wise But vnto such as thus extenuate their sins the Lord aggrauats them plainely affirming that their couetousnesse is theft their rash anger murther their inward lusts and vnchast speaches adulterie in his sight Reason The third Thirdly as the Lord by this meanes restraineth vs from committing the smallest sinnes so if wee haue fallen into them hee doth hereby humble vs and bring vs to serious repentance when as wee consider that those sinnes which wee haue innumerable times committed making no reckoning of them are reputed haynous in the Lords sight who is to bee our iudge so that hereby wee may be moued to lay our hands vpon our mouthes to desire with the Prophet that the Lord would not enter into judgement with vs to disclaime our owne righteousnesse and to hunger after the righteousnes of Christ to cease boasting with the Pharisee I am no extorcioner murtherer adulterer c. and to change the Pharisees brag into the poore Publicans humble praier God be mercifull vnto mee a sinner Fourthly whereas he saith they breake out like vnruly beasts Sinne if it bee not quicklie suppressed growes violent who would be held in by no sence like swelling streames which breake downe their banks and ouer-flow the whole country here againe wee may obserue the nature of sinne which if it be not quickly suppressed wil grow so violent contagious that nothing will restraine nor containe it with in any bounds The violence thereof if once it hath taken full possession of vs is such that neither Gods loue mercie and manifold benefits nor yet his law fearefull curse feirce wrath nor terrible judgements will restraine vs from runing head-long into it yea rather sinne will take occasion by the commaundement to worke in vs all manner of concupisence as appeareth Rom. 7. 8. And such is the contagious infection thereof that it will not be contained in the Rom. 7. 8. persons who are
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
adulterers God will iudge Heb. 13. 14. but more specially that he would not lay vpon them that kinde of punishment which is called chastisement and correction wherby God restraineth his children from sinne or reclaymeth them by repentance when as they are fallen into it and that hee would not punish them as yet but would suffer them to goe on in their sinnes vntill thereby hee had punished the sinnes of their husbands and fathers and then vvhen the measure of both their vvickednesse vvas full he would ouerwhelme them all in an vniuersall deluge of his judgements both in this life and the life to come And this vvas their punishment now the cause is annexed for they separate with Harlots and sacrifice with Whores which vvords some reade also with an interogation and doe expound them thus should not I punish your daughters because they are harlots c. Because they that is their fathers do separate that is make choyse with their harlots at home of their best and fattest things which they may offer vvith their Whores publikely vnder shew of religion But this exposition seemeth forced and farre fetched that the Lord should punish the daughters and wiues vvhoredomes because the fathers and husbands joyned with harlots in their Idolatry besides that addition of separating the fattest things for Idotrous sacrifices standeth but vpon bare conjecture to say nothing of the interrogation and changing of the naturall signification of the particles where no necessity vrgeth and constraineth And therefore I rather choose another exposition vvhich better agreeth vvith the words of the Text and with the drift of the Prophet in this place For vvhereas before he had said he would not by his punishments restraine their daughters and wiues from their adulteries whereby they were vtterly disgraced and their houses made infamous in these words he justifieth this his heauy punishment by shewing that he had just cause to inflict it For there was no reason why their name and reputation should be in any account with him seeing they themselues had no regard of his glory but had shamefully dishonoured his holy name by making an apostasie from him and his true Religion and committing both carnall and spirituall whoredome with their louers And this is the generall meaning and maine drift of the Prophet the which will more euidently appeare in the more particular examining of the words Where first wee are to note that in this speach there is a change of the person for in the beginning hee said your daughters c. In which tenour if hee had proceeded hee should haue added for you seperate your selues c. but he turneth his speach from them and vseth the third person for they seperate c. the which howsoeuer it is vsuall in the writings of the Prophets yet it seemeth this conuersion of speach is purposely in this place affected for by turning from them hee sheweth his indignation and detestation of their sinne as though they were so defiled with their corporall and spirituall whoredomes that they were not worthy to be spoken vnto from the Lord. It is further added for they seperate with harlots c. the originall word Paradh which is heere translated Seperate is as some thinke deriued from Peredh which signifieth a Mule which is so named because amongst all the beasts they are most adultrous and lustfull howsoeuer they doe not generate And therefore Drusius thinketh the latine word diuidunt most fit to expresse the meaning of it which sometimes signifieth the act of vncleannes So Plautus in Aulular Me tu quidem herclè dicam palam non diuides By this phrase then is signified both their spirituall and corporall whoredome their spirituall whoredome vvhich is here principally vnderstood by way of Allegorie consisted herein that they seperated and diuided themselues from the Lord their true husband by breaking the bond of marriage forsaking his true religion and prostituting themselues to commit spirituall whoredome with their idols Which spirituall fornication well deserued to be punished with corporall adulterie that as they dishonoured God by the one so the Lord should cause them to be dishonoured by the other Their carnall adulterie by themselues committed may here also be implyed as an effect of the spirituall in which respect also they made diuers kindes of separation with their harlots For they separated themselues from their lawfull wiues to ioyne with harlots and separated their harlots from their Husbands to ioyne with them and both together seperated themselues from the company of men because this vice of whoredome lurketh in corners and loueth the vayle of night and darknesse which hideth from the eyes of men her foule deformitie and vglie filthinesse And I doe the rather expound these words in this generall sense both because they may well beare it and also because this spirituall and carnall whoredome are seldome seuered it being an vsuall paradoxe with idolaters to judge the sinnes of vncleannesse to be veniall as we may see in the example of the Israelites in former times and in the Papists at this day whose deuotions and superstitions are so polluted with carnall filthinesse that all Christendome doth take knowledge thereof Now in this respect also it was just with God to punish them with the adulteries of their wiues and daughters for seeing they had defiled and deflowred other mens wiues and daughters it was a just and proportionable punishment that theirs also should grinde vnto other men as Iob speaketh Iob. 31. 9. 10. Now this their sinne is more plainely signified in the next wordes where hee saith that they did sacrifice with whores Where hee sheweth that as their harts were diuided from God and joyned both with their spirituall and carnall louers so they made profession of their apostasie and adulterie in their open practise for as they secretly committed carnall whoredome with their strumpets vnder colour of religion and deuotion so they openly joyned with them in their spirituall adulterie and idolatrie by sacrificing vnto their idols And here againe I expound the wordes both of corporall and spirituall filthinesse because as their sacrificing is expressed plainely and not by Allegorie so wee are to vnderstand the other word their whores not by Metaphor but in it owne signification And therefore as by their sacrificing is signified their spirituall whoredome so by their sacrificing with harlots is implyed also their carnall vncleannesse And thus I haue shewed both their punishment and the cause thereof now in the last words is contained a further reason vvhy they should bee thus seuerely punished and then their punishment is in some generall tearmes repeated and ratified The reason is because they were a people that did not vnderstand that is a people not onely destitute of the knowledge of God and his true Religion but also so besotted in their superstitions and so vvholy possessed vvith affected ignorance and vvilfull indociblenesse that neyther Gods Word nor his vvorks his mercies nor his judgements vvould make
people of Israel were to enter into the land of Canaan where they should be compassed about with idolatrous Gentiles how often and earnestly doth the Lord admonish them to beware of being seduced from his worship and seruice by their wicked example and alluring inticements And not without good cause are all good meanes carefully vsed in this case seeing on the one side sinne in it own nature is no lesse infectious then the plague or leprosie apt to spread from man to man familie to familie citie to citie and countrie to countrie and seeing on the other side we are full of the grosse humours of corruption whereby we are exceeding apt to receiue the infection and therfore if the wholesome preseruatiues of admonition instruction and reprehension be not often and carefully applied we are daily exposed to certaine danger of approching destruction The vse hereof serueth to teach vs that as at all times wee We must patiently heare our selues admonished and reprooued be ready with all meeknesse and patience to heare our selues admonished and our sinnes reproued so especially when we are exposed to these tentations and are in danger to be infected through the neighbourhood of wicked men seeing they are stiffe in euill we weak in good they earnest in drawing vs into sinne and wee weake in making resistance they apt to infect vs and we as apt to receiue infection And for as much as we liue in dangerous times wherein faith pietie and iustice exceedingly faile amongst men and contrariwise all manner of sinne and wickednesse aboundeth vpon the face of the earth let vs not only carefully watch ouer our owne hearts and waies that we may escape these dangers but also let vs be content to suffer the Lords watchmen to ouersee vs and whē they obseruing out declining from good things coldnesse in holy duties and pronenesse vnto the sinnes of these sinfull times doe out of Gods word admonish vs either publikely or priuately of our defection and corruption and exhort vs to amendment let vs patiently hearken to their admonitions and exhortations seeing wee shall finde all little enough to keep vs from being carried away with the streame of common corruptions and to preserue vs from being infected with the contagion of these sinfull times Yea and not only let vs hearken to the admonitions of Gods Ministers in the ministerie of the word but also let priuate men in the feare of God both performe the dutie of admonition when they see their neighbour readie to fall into sinne or alreadie fallen and also when themselues need be as readie to be admonished of their faults as being an excellent meanes sanctified by God both for the restraining of men from sinne before it is committed and to restore them by true repentance when they haue committed it And this mutuall dutie of admonition is commended vnto vs Leuit. 19. 17. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke Leuit. 19. 17. thy neighbour and not suffer him to sinne Hebr. 3. 13. Exhort one another daily whilest it is called to day lest any of you be Heb. 3. 13. Matth. 18. 15. Prou. 27. 5. 6. 10. 17. 15 32. hardned through the deceitfulnes of sin So Mat. 18. 15. Pro. 27. 5. 6. And so for hearkening vnto admonition it is likewise commended vnto vs Pro. 10. 17. Hee that regardeth instruction is in the way of life c. And contrariwise He that refuseth instruction despiseth his owne soule but hee that obeyeth correction getteth vnderstanding Pro. 15. 32. Fourthly whereas the Lord by his Prophet doth first admonish They who would auoid sin must also auoid the wicked companie of sinners the people of Iuda to auoide the sinnes of the Israelites and then in the next place doth dehort them from going to Gilgal that is from hauing any neere familiaritie or societie with the superstitious Israelites especially in their idolatrous seruice hence wee learne first in generall that whosoeuer will auoid sin must also auoid the meanes wherby he might be induced to fall into it and then more especially that he auoid the societie and neere familiaritie of sinners as being a singular inducement to draw men into communion of wickednes This Dauid knew well and therefore being resolued to obserue Gods law and seeing some kind of impossibilitie that he should so do if the wicked did frequent his companie in the first place hee banisheth them and then resolueth to go forward in his course Psal 119. 115. Away from me yee wicked for I will keep the Commandements Psal 119. 115. of my God Sinne is the canker of the soule and therefore as the canker hauing infected one part of the bodie goeth vnto the next till all be wholly corrupted so sin hauing infected one person of a family or one familie of a citie stayeth not here but infecteth the next and so spreadeth by degrees till it haue corrupted the whole body this the Apostle sheweth 1. Cor. 5. 6. where exhorting them to excommunicate 1. Cor. 5. 6. the iucestuous person he vseth this as his argument that A little leauen leaueneth the whole lumpe noting thereby the infectious nature of sin which through the corruption of one member tainteth the whole bodie as therefore men carefully auoid the companie of such as are infected with contagious diseases to preserue their bodies in health so should we much more carefully flee the societie of those who are grieuously infected with the diseases of sinne both because our soules are more apt to receiue this spirituall contagion then our bodies the other and also because this infection is much more dangerous and pernitious Yet more especially we here learne carefully to auoide the company of idolaters because such is our inclinablenes We must carefully auoid the company of idolaters thereunto that by their example and perswasions we may easily bee corrupted And this moued the Prophet heere to perswade the people of Iuda not to go to Gilgal and Bethauen lest intertaining neere familiaritie and friendship with the superstitious Israelites they should bee infected with their idolatrie So that here we learne that the companie of idolaters is to be auoided in two respects 1. that we are not to haue any neere familiaritie and friendship with them in ciuill societie Secondly that we must not ioyne with them in their idolatrous seruice In the former respect we are to obserue this generall rule not to haue any entercourse of dealing with them further then humane necessitie requireth as for example when we sell our or buy their commodities which onely then is lawfull or at least expedient when we cannot conueniently vse the like merchandize in such places where Gods truth is professed and maintained More especially here is condemned the neere contract of mariage betweene professors of true religion idolaters the which was the sinne of the faithful before the floud which brought that vniuersall deluge first of sin and
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
off the yoke of his gouernment and stubbornely opposed his will and as it were in sauage and brutish manner made head against him Now what could be a more forcible disswasion to restraine all amongst the people of Iuda in whō there was any sparke of grace or dramme of goodnesse from consorting with the Israelites in neere familiaritie and much more in their Heathenish idolatrie then this that they were barbarous yea brutish rebels against the soueraigne Maiestie and most mightie King of heauen and earth who after an audacious manner resisted and opposed against God as it were to his face and who had separated themselues from Gods true Church and from the communion of Saints to ioyne with the Heathen people in their idolatrie and that not being vrged through any necessitie but of a waiward will and vnruly wantonnesse vnto which they were come through the wicked and vngratefull abuse of Gods blessings and plentifull benefits wherewith they were fed and pampered according to that Deut. 32. 15. But he that should haue bin vpright when hee waxed fat spurned with his heele Thou art fat thou art Deut. 32. 15. grosse thou art laden with fatnesse therefore hee forsooke God that made him and regarded not the strong God of his saluation Amos 4. 1. And this was the first reason to disswade the men of Iuda Amos 4. 1. from consorting with the idolatrous Israelites The second argument is taken from their punishment in these words Now the Lord will feed them as a lambe in a large place Wherby is signified that the Lord would bring vpon the people of Israel all kinde of miserable calamities in the land of their captiuitie wherewith he would tame their stubborne vnrulinesse and humble their haughtie pride But let vs descend vnto more particulars In this punishment here threatned two things are to be considered first the time whē it should be inflicted secondly the punishmēt it selfe The time is expressed in the present tense Now the Lord will feede them Whereby is signified that seeing they were growen to such haughtie stubbornnesse in their rebellion God would no longer indure it but would take a speedie course to abate their pride master their vnruly stubbornnesse and to tame their wantonnesse by loading them as it were with calamities The punishment it selfe is expressed by way of allegorie for as before he had signified their vnrulinesse and rebellion by a similitude of an vnruly heifer so now he setteth downe their abiect and miserable condition vnder the similitude of a sillie wandring lambe in a desert place As though hee should say Because whilest I fed them plentifully with my benefits they behaued themselues like wanton stubborne and vnruly beasts I will out of hand strip them of my gifts wherewith they are too much pampered and so loade them with miseries and calamities that they shall become as mild and tame as sillie lambes wandring in the wildernesse and forsaken both of damme and shepheard By which similitude the Prophet doth in most liuely maner decipher the miserable condition of the people of Israel for first whereas sheepe being sociable creatures delight in companie and loue to be in the flocke it is vnto them irksome and tedious when being straied from the rest they wander alone in desert places but such tediousnesse of life the Lord threatneth against the Israelites for seeing they would not associate themselues with the rest of his flocke the people of Iuda nor would bee content to be infolded in his Temple as it were in their safe sheepfould but behaued themselues rather like wanton heifers then like the Lords sheep taking delight in gadding from the rest of their companie and leaping into forbidden pastures therefore the Lord threatneth that seeing through wantonnesse they delighted in separation he would so scatter them amongst the Heathen that they should not haue any flock to ioine themselues vnto nor no fellowship or communion one with an other but should become like single sheepe scattered here and there in vast and desert places And this is implied whereas hee vseth the singular number saying that they should be feede not as lambes flocking together but as a lambe seuered from the rest of his companie Againe the good and saferie of the sillie lambe herein consisteth when as hee is vnder the gouernment and protection of his carefull shepheard and may satisfie his hunger either by sucking his damme or by nibling the sweet grasse in a pleasant pasture on the other side no greater miserie can befall the sillie lambe then to be forsaken of the shepheard abandoned of the damme and to goe wandring in the wildernesse amongst wolues and other sauage beasts especially being sillie and simple in wit vnable to make any shift by policie to escape danger feeble and weake not able to make resistance against the least violence and slow of pace hauing no hope to saue himselfe by flight For what can the poore lambe doe in this case but wander vp and downe fearing euery shadow and trembling at euery noise till he haue spent his strength with bleating and crying for hopelesse helpe or is pined with hunger or is made a pray of some rauenous beast But this the Lord threatneth should be the condition of the rebellious Israelites for because they would not bee ruled by him their louing and carefull shepheard hee excluded them out of his fould and thrust them from vnder his gouernment and protection because they despised their mother the true Church he seuers and scatters them from her so as they could not any longer sucke her breasts nor receiue the milke of the word and Sacraments for the relieuing their spirituall hunger because they could not be content to liue in that fruitfull pasture the land of Canaan but like vnruly heifers tooke their chiefe pleasure in ranging abroad hee threatneth that hee would prouide a place for them large enough for they should haue the whole world to wander in after they were led into captiuity where their commons should be no lesse hard then full of danger for it should not be vnto them like the land of Israel and Iuda which was like a pleasant pasture hedged about on euerie side with the strong fence of Gods mightie power and euer watching prouidence but like a vast and desert wildernesse which being drie and barren should affoord vnto thē but bare and slender prouision to sustaine their liues and being full of cruell and wicked men as it were with so many wolues beares tigres and lions should giue vnto them continuall cause of feare of being deuoured and destroyed both in respect of their rauenous rage and powerfull malice and also their owne feeble weaknesse in making any resistance And this also was an effectuall argument to disswade the men of Iuda from associating themselues with the wicked Israelites seeing if they were copartners with them in their defection and rebellion forsaking Gods true Church Temple and religion to ioyne with them
in their apostasie superstition and idolatrie they should also participate with them in all these calamities and grieuous miseries And thus much for the meaning of the words The doctrines The Do ∣ ctrines which arise out of them are diuers First generally we may here obserue that as by nature we are inclinable to follow That we are hardly drawne from bad company when we are intangled with it bad companie so when wee are once intangled with it wee are hardly drawne from it with the best arguments and most effectuall disswasions An example hereof wee haue in this place for when the people of Iuda had found a wicked sweetnesse in the societie of the idolatrous Israelites they were hardly drawne from frequenting their companie and therefore the Lord thought it necessarie by his Prophet to vse so many forcible reasons some whereof are taken from the hainousnes of their sinnes and some from the grieuousnes of their punishments to disswade the men of Iuda from haunting the impions fellowship of the Israelites So how often and earnestly did the Lord charge the people of Israel when they entred into the land of promise not to make any couenant not to haue any societie with the inhabitants of the land as wee may see Exod. 23. 32. Deut. 7. 1 2 3 4. Exod. 23. 32. Deut. 7. 1. 2. 3. Notwithstanding all which warnings they kept them still amongst them and would not quite expel them out of their countrie as appeareth Iudg. 1. 28. 2. 1 2 3. The like may be Iud. 1. 28. 2. 1. 2 said of Lot and his wife who were so bewitched with the pleasures of Sodome that they would not leaue that wicked cōpanie though they had strong inducements so to doe both in respect that their sins were most outragious as also in that Gen. 14. they had alreadie tasted of their punishments being together with them spoyled of their goods and led captiue had not God stirred vp Abraham to rescue them Yea and when God had absolutely told them that hee would destroy Sodome and was now purposely come to execute his fierce wrath vpon them yet they made such slow haste to depart that the Angell of the Lord was faine to vse a kinde of forcible Gen. 19. 16. 26 violence and by strong hand to draw them out of the citie And after they were escaped the danger though they had a direct prohibition from God yet Lots wise looked backe as being loth to depart and longing to returne into this sincke of sinne So how miserably was good Iehosaphat insnared in that euill fellowship with Ahab and his familie in as much as neither their horrible idolatries and hainous wickednesse nor Gods fearefull iudgements threatned and inflicted vpon them could weane him from their companie 1. King 22. 4. 2. King 8. 18 2. Chron. 20. 35 36. nor restraine him from entring into the neerest contracts and alliances with them to the vtter corrupting and peruerting of his house Now the cause hereof is partly the corruption of our own The flesh and wicked worldlings are in neere alliāce flesh the greatest and worst part of our selues which whilest we continue here holdeth great correspondence and neere familiaritie with the world and wicked worldlings and partly because wicked men haue many worldly baits of pleasure and profit which like Circe her poysonous potions doe so bewitch vs that we haue no power at all to flee frō this wicked fellowship But as Sampson being spoyled of his strength was made an easie pray to the Philistims who put out his eyes made him like a slaue to grind in their prison house so these cursed Dalilaes vse all their bewitching charmes to rob vs of our spirituall strength and then we are easilie surprized of our spirituall enemies and haue the eyes of our vnderstanding so blinded that we cannot see either the hellishnesse of their behauiour or the fearefull plagues which hang ouer their heads nor haue any power or desire to make any euasion out of their pleasing thraldome vntill the Lord repaire our strength by his holy Spirit and worke in our hearts a true hatred of their wicked tyrannie The vse hereof is that we learne hereby to hate the companie We must shun the company of wicked mē of wicked men as well when they smile as when they frowne when they flatter and allure as when they threaten and offer violence seeing when they most fawne vpon vs they most defile vs they mortally stab vs whilest they kindly embrace vs and whilest they are entred into most friendly parlies of peace and loue they are vndermining our State and plotting treacherous treasons against both our soules and bodies especially let vs bee carefull to withstand their first allurements and turne away our eyes from their inticing baites and euen stoppe our eares against these Syrens songs before wee heare their charming notes for if this worldly birdiime of wicked company haue once taken hold of vs like sillie birds the more we striue the more we shall be inuegled and made vnfit to flie from them and if we do but giue them audience they will so allure vs with their bewitching tunes that we shall haue no power to withhold vs from their company though Syren-like they entice vs to come amongst them that they may deuour and prey vpon vs. The second thing to be heere obserued is that both the The sins and punishments of wicked mē should weane vs from their company sinnes and punishments of wicked men should be effectuall reasons to disswade the faithfull from frequenting their company for these are the arguments which the holy Ghost here vseth to disswade the men of Iuda from resorting vnto the Israelites because they were rebelliously stubborne in their sinnes and like vnrulie heifers had shaken off the yoke of gouernment and because by these sinnes they had made themselues liable to Gods fearefull punishments of captiuitie and manifold calamities which in short time should bee inflicted on them Concerning the former we are not to vnderstand it of all sinnes for then we should auoid all companie in the world for as much as all men are sinners but only of such sinnes as being wilfully committed are also obstinately defended For when men are come to this passe that they commit their sinnes against their knowledge and conscience presumptuously and with an high hand against God and that after they haue been often instructed admonished and rebuked both in priuate conference and in the publike ministrie of the Word when they become like vnrulie heifers stubbornely casting off the yoke of Gods gouernment and do in rebellious manner oppose against God himselfe defending their sinnes and glorying in their wickednes as the Israelites did in this place then are wee carefully to flee and auoid all manner of familiar friendship and fellowship with them For first whereas the maine end why we should resort into the companie of wicked men is to
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