heare her when as he giueth vnto her vertue to gather cloudes and vapours and open her windowes floodgates so as she may distill her sweete drops to water the earth The last thing here expressed is the persons vpon whom the Lord will bestow these benefits namely all his elect and faithfull ones whom hee hath espoused vnto himselfe and these are comprehended vnder the name Iizreel the signification of which word is here changed neither is it here taken in the euill part as it was Ch. 1. 4. to wit for the seed of God whom he would scatter and cast away but in the better sense for the seed of God whom he would gather into his Church and store vp in his garner of euerlasting happinesse By which change of the signification the Lord would shew that his wrath was changed into mercie and his iudgements into benefits in the time of the Gospell And that this name is so to be taken it appeareth by the verse following where the Lord following the allegorie saith that he will sow her that is this Iizreel his holy seed as also in that he changeth both the other names Lo-ruchamah into ruchamah Lo-ammi into ammi No mercie into Mercie and Not my people into Thou art my people And this is the meaning of these words The doctrines The Do ∣ ctrines which arise out of them are these First wee may here learne who is the author of all our blessings and benefits temporall The Lord is the author of all blessings and spirituall namely the Lord himselfe for he it is that giueth vs our corne wine and oyle he it is who causeth plentie and maketh dearth and out of the garners of his al-sufficient prouidence wee haue all our prouision and sustenance The eyes of all waite vpon him and he giueth them their meate in due season and if he shut his hand they all hunger and pine for want if he open it all things liuing are filled with plentie as it is Psal 145. 15. 16. Psalm 145. 15. 16. The consideration whereof should moue vs rather to depend vpon the Lord for our plentie and prouision then vpon the heauens the earth or the seasons of the yeere seeing he is the principall cause and these but his instruments and inferiour meanes which he vseth for our good Secondly if wee abound in these blessings let vs praise the Lord in the fruitiō of them and be readie out of our abundance to relieue the want and penurie of our poore brethren as the Lord hath inioyned vs for all these temporall benefits though good in themselues are not good vnto vs vnlesse they be receiued with thanksgiuing and sanctified to our vse by the word and prayer as it is 1. Tim. 4. 5. And if abounding with them we do 1. Tim. 4. 5. not communicate them with the poore we commit the sinne of the Sodomites as appeareth Ezech. 16. 49. and consequently Ezech. 16. 49. make our selues obnoxious to their punishments Secondly we may here obserue the time when the Lord The new Couenant is the fountaine of all our good bestoweth these benefits vpon his Church expressed in these words And in that day that is in the day of her espousals when she is married vnto Christ in righteousnes iudgement c. and by Christ reconciled vnto God for before this day we are not onely strangers but also enemies and so remaining subiect to Gods wrath we haue all the creatures opposed against vs but when wee are married vnto Christ and in him reconciled vnto God then all things work together for our good and nothing is wanting vnto vs which is profitable Rom. 8. 28. for vs to receiue From whence we learne that this new couenant of grace betweene God and vs and this spirituall marriage with Christ is the fountaine from which all blessings and benefits spring and flow vnto vs. And therefore if we would haue no good thing wanting which we can desire thē let vs in the first place seek to be espoused vnto Christ in righteousnesse iudgement benignitie and compassion and then the Lord will supplie all our wants and giue vs plentie of corne wine and oyle and all other his benefits And let vs auoid the practise of worldly men who in the first place seeke for glorie riches houses lands and pleasures and in the meane time neuer seeke to be espoused vnto Christ or in him to be reconciled vnto God deferring this as a matter of least importance to old age or the end of life but rather let vs In the first place seeke the kingdome of God and his righteousnesse Matth. 6. 33. and then all other things shall be cast vpon vs as our Sauiour hath promised Matth. 6. 33. Let vs first labour to be receiued into the couenant of grace and to be espoused vnto Christ Iesus and then he will inrich vs with the dowrie of all his temporall and spirituall benefits Thirdly we here learne that whatsoeuer vertue strēgth The creatures haue all their vertue from God whereby they benefit vs. is in any of the creatures to benefit sustaine and nourish vs they haue it wholly from the Lord as appeareth by this notable gradation for we cannot ordinarily liue without corne and food we cannot haue these vnlesse the earth bring them foorth for our vse the earth is barren and vnfruitfull vnlesse it be watered with the dew of heauen the heauens haue no power to distill their fruitfull and pleasant shewers vpon the earth vnlesse the Lord giue this vertue vnto them So that he is the principall cause and first mouer who setteth all inferiour meanes on worke and giueth them motion and strength to deriue his blessings and benefits vpon man neither can a drop of raine fall vpon the earth nor the earth bring foorth one graine of corne but by Gods prouidence and appointment and therfore we may conclude with the Apostle that In him we liue moue and haue our being Act. 17. 28. Is then Act. 27. 28. the earth fruitfull let vs ascribe the whole glorie vnto God haue we a fertill soyle let vs not rest vpon it but vpon Gods prouidence for he that hath giuen it this power and vertue can take it away make it barren Is there a dearth and scarcitie Psal 107. 34. in the land let vs not looke so much to the heauens clouds and weather as vnto God the ruler and disposer of them all expecting and begging plentie at his hands and so hee will heare the heauens and the heauens the earth the earth the fruits and the fruits will heare vs c. Fourthly we here learne that howsoeuer the Lord is the God bestoweth his blessings by inferiour meanes principall cause and chiefe author of all the benefits which we receiue yet we are not to expect them from his hand immediatly but mediatly by inferiour causes and instruments as appeareth by the gradation here vsed and therefore wee
a side out of the way of righteousnesse the Lord is readie to whip him into it againe by the scourge of afflictions and that not for want but in the abundance of his loue because hee should haue no incouragement to goe on in sinne which would bring him to destruction And this Dauid himselfe well knew and therefore saith that before hee was afflicted hee went astray but being afflicted hee kept Gods word Psal 119. 67. And therefore hee saith that it was good for him that hee had beene afflicted seeing hereby hee had Psal 119. 67. and 94. 12. learned Gods statutes verse 71. And Psalme 94. 12. Hee pronounceth them blessed whom God doth chastise and teach in his Law So the Lord telleth Dauid that if his sonne Salomon sinned hee would chasten him with the rod of men but his mercy should not depart from him 2 Sam. 7. 14. giuing vs to vnderstand that hee will not let his children escape 2. Sam. 7. 14. in their sinnes without correction and yet neuerthelesse remaineth mercifull vnto them Finally howsoeuer the gentiles were suffered to goe on in their idolatrie and to flowrish in their sinnes yet as soone as his owne people Israell did leaue his pure worship and follow Idols hee did seuerely punish them as appeareth Exod. 32. and in the History of the Iudges and Kings Exod. 32. Lastly this appeareth by cleare euidence of reason for The former doctrine prooued by reasons as impunitie is a manifest signe that God giueth men ouer to goe on in their sinnes to their destruction because he denyeth them the meanes whereby they might come to the sight of their sinne and vnto true sorrow for it so it is a good signe that God loueth vs as his Children when hee vseth vs like his Children that is correcteth vs for our faults and affordeth vnto vs the meanes whereby wee may bee reclaymed Wee are so blinded with carnall securitie and selfe loue that wee cannot see our transgressions and iniquities and afflictions are that sharpe but yet soueraigne water which helpeth to the recouery of our sight when as therefore the Lord denyeth to afflict vs liuing in sinne what doth he else but leaueth vs to our own naturall blindnesse to goe on in our sins till we fall into the pit of destruction They are those precious salues which serue to draw out the core of our corruptions and those wholesome though vnpleasant potions whereby wee are purged from our sinnes when as therefore the Lord afflicteth vs hee intendeth to cure and purge vs but when he with-holdeth these meanes his purpose is to let vs fester and rot in our sin and to let vs abound in these grose humours which will bring the sicknesse and death of the soule vnto vs they are those purging fires which purifie vs from the drosse of our corruptions and therefore when the Lord casteth vs into them his purpose is to make vs pure gold fit for his treasurie of eternall happinesse but when he letteth vs alone in the drosse of our sinnes his meaning is to let vs rust and canker and to cast vs away as refuse siluer The vse hereof serueth to confute the vaine bragges of The Papists confuted who glory in the outward pomp of their church the Papists who boast of the glory pompe riches and the flourishing estate of their Church vsing it as an argument of Gods loue towards them and of the truenesse of their Church and Religion that they are blessed with great prosperitie and on the other side objecting the crosse and manifold persecutions which the professours of the Gospell are subject vnto as a reproach to their Religion But seeing so many sinnes are not onely committed but also tollerated yea defended and countenanced in that Church their immunitie from afflictions and punishments can bee no signe of Gods Loue but rather that in his heauie displeasure hee hath giuen them ouer as a desperate cure and because by no meanes they vvill bee reclaymed from their Superstitions Idolatryes Adulteries and other enormious crimes that therefore they are giuen vp to a reprobate sense and to their owne filthy lusts that so committing sinne with greedinesse they may treasure vp against themselues wrath against the day of wrath and of the declaration of the iust iudgement of God And the like vse also may secure Worldlings make of this Doctrine who blesse themselues in their sinnes because they are not crossed in their euill courses seeing nothing ought to bee a greater terrour vnto them then this that the Lord leaueth them to themselues and with-holdeth from them this wholesome meanes of their amendement Lastly it serueth for the comfort of Gods Children when as they are sharply afflicted for their sinnes seeing this is no signe of Gods hatred and of their rejection but rather of his Loue and Fatherly care ouer them which causeth him to lay vpon them these chastisements that hereby they may bee reclaymed from their sinnes and not suffered to runne on in their euill courses to their destruction The second doctrine which wee here learne is that if If we dishonor God he will dishonour vs. wee doe neglect our dutie to GOD hee will make those who owe vs dutie to neglect this dutie when we most expect it and if wee dishonour him by our sinnes hee will cause vs to bee dishonoured and disgraced not onely by our enimies and strangers but also by our nearest and most familiar friends So because the people of Israell who professed themselues the spouse and children of God did by forsaking the Lord their husband and father and adhaeâ—ing vnto Idols grieuously dishonour his holy name the Lord layeth vpon them a proportionable punishment that their wiues and daughters should neglect to them all loue conjugall duties and filiall obedience whereby they should not onely inwardly bee vexed and grieued in their minds but also outwardly in their names be exposed to infamie and reproach The like example wee haue else where in the booke of God when Noah neglected the duty of temperance and sobriety towards God his wicked sonne C ham neglected the dutie of reuerence towards him When Elie was so indulgent towards his sonnes that hee would rather displease God by suffering them to dishonour his name then hee would displease his sonnes by giuing them due correction whereby they might haue beene reclaymed from their sinnes they neglected all dutie to their father contemned his holy admonitions and so brought shame and reproach vpon the whole familie For the Lord caused in one day not onely the glory to depart from Israell when the Arke was taken which chiefly redounded to the dishonour of Elie who then was the Iudge of Israell but also tooke away his sonnes which were to be the glory of his house and togeather with them the office of the Priesthood and so made him inglorious both in the Common-wealth Church and in his owne priuate familie The like may be sayd of Dauid who
also alludeth to the state of the Israelites in the wildernesse who had no water but what the Lord brought out of a rocke in a miraculous manner Neither doth he onely aime at this bodilie thirst for want of water but also at the thirst of the soule for want of the water which floweth from the sanctuarie the word of God of which Amos speaketh Chap. 8. 11. 13. And of the Amos 8. 11. 13. water of life of which whosoeuer drinketh shall neuer more thirst euen the Spirit of God of which our Sauiour speaketh Ioh. 4. 14. 7. 38. 39. Ioh. 4. 14 7. 38. 39. The scope of the Prophet And so much for the meaning of the words wherein the Prophet aimeth at these foure things principally first hee setteth forth the admirable and infinite patience loue clemencie and bountie of God who when his spouse the Church of Israel had often and impudently plaied the harlot and for her whoredomes was diuorced from him yet he did not according to the iust custome of husbands in like cases take his gifts and rich benefits from her which he had bestowed on her but suffered her to inioy them still and this he implieth when as hee willeth her to repent lest he should spoile her noting thereby that as yet hee had not done it Secondly in these words he intimateth that if she would repent he was readie to forgiue her and to suffer her still to inioy his benefits for he had not as yet spoiled and stripped her as he iustly might and was loath to go about it and therfore he exhorteth her to turne from her sinnes that he might not be vrged to doe it in his iust displeasure Thirdly he laboureth to worke in her true repentance by forewarning her of an increase of punishment namelie that if that great punishment of diuorce and separation from God would not mooue them to turne from their sinnes hee was readie to inflict other punishments vpon them which though they were not so great as the former in their owne nature yet perhaps they were farre more grieuous in their opinion and apprehension For where hee willeth her to take away her sinnes lest hee spoiled her hee implieth that vnlesse she repented he would not content himselfe with that punishment of her diuorce but would most certainely spoile her of all the ornaments gifts and benefits which he had bestowed on her Fourthly because pride and true repentance will not stand together therefore he seeketh to humble her both by putting her in minde of her miserable and base estate wherein she was before hee aduanced her and by assuring her that if she did not humble herselfe forsake her sinnes and turne vnto him from her idols he would leaue her as hee found her depriue her of all his gifts and ourwhelme her with an vnsupportable load of woe and misery And these are the maine things at which the Prophet aimeth The Do ∣ ctrines in these words The doctrines which from hence are to be obserued are these First we may obserue what is the God denounceth his iudgments that we may repent cause why the Lord denounceth his iudgements against his people to wit that they may repent of their sinnes and that repenting they may escape punishment which his iustice vrgeth him to inflict vpon them continuing in their sins So he causeth the diuorce to be proclaimed that they may take away their adulteries and that repenting of them they might not be stripped of all the gifts and benefits which as yet they inioyed So that the end of Gods threatnings is that we may repent and of our repentance that wee may escape punishment and the end of one punishment is that making good vse of it we may escape an other Whence we may obserue that God euen in wrath remembreth mercy for hee threatneth that he may not punish and punisheth that he may not destroy he punisheth vnwillingly after a sort and therefore before hand he giueth warning that wee may escape it and hauing inflicted it he laboureth to apply it to our senselesse hearts that by our obstinacy wee doe not vrge his iustice to proceede in punishing And therefore let vs not by our stubburnnesse and impenitency make Gods end frustrate and turne mercy into iustice but when he threatneth let vs repent that we may escape punishment or at least let vs turne vnto him when he punisheth that we doe not moue him to deale more seuerely with vs. The second thing to be obserued is that after the Lord God doth not alwaies strip a people of al his benefits after he hath reiected them hath reiected a people hee doth not alwaies presently vpon the diuorce withdraw his gifts and benefits from them but leaueth them with them for a time to bee inioyed that this his loue patience and bounty may moue them to forsake their sinnes that so they may bee receiued into his former loue and fauour Whereby as wee haue occasion to admire and praise the indefatigable patience and infinite bountie of our gratious God so may we hereby be admonished not to iudge of Gods loue and fauour nor of our owne happinesse by outward benefits whether they be ciuill or spiritutuall as namely peace plenty a flourishing estate the word Sacraments c. seeing after the diuorce he vouchsafeth to the diuorced such benefits for a time as appeareth in this place The like example we haue in Caine who being banished Gods presence flourished in the world and in Saul who though hee were reiected yet the Lord suffered him a long time to inioy the Kingdome and in Ahab whose destruction was long determined before it was effected Thirdly we may obserue that because the Church of Israel did not repent vpon the hearing of the diuorce proclamed If one iudgement will not reclaime vs God will send another therefore the Lord threatneth an other punishment namely that he would strip and spoile them of all his gifts So that although in his loue and patience he doth not presently after he had diuorced them depriue them of his benefits but giueth them a time to make vse of his former punishment yet his iustice will not euer suffer him to winke at their sinnes but if his first iudgement will not reclaime them he will goe forward to a second which vsually is more grieuous then the first Notwithstanding in this he first denounceth the diuorce which is the greater punishment and after the withdrawing of his gifts which is the lesse for separation from God is infinitely a more heauy iudgement then to be depriued of all other happinesse And this hee doth because howsoeuer these things are in their owne nature yet to worldly men and prophane hypocrites the losse of God is more lightly esteemed then the losse of his gifts for so they may inioy their worldly glory riches and delights they can bee content to liue depriued of Gods fauour and to be diuorced from him And therefore the Lord fitteth
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
greatnesse and in respect of our owne base vilenesse and vnworthinesse Lastly the wiues ignorance of her husbands perfections 6. The Lord marrieth his Church in knowledge whereby shee neither knoweth nor acknowledgeth his excellencies and good parts and whereby as she is often ready to vnderualue his worthinesse so also with an ouerweening conceit to ouerprize the gifts and qualities of strangers is a notable meanes to alienate her mind from her husband as being vnworthie of her loue and to moue her to affect others so the ignorance of the spouse the Church of Gods excellencie mercie goodnes and all perfections is a chiefe cause that moueth her to leaue the Lord and to follow her louers for if she did but know the Lord she should need no other arguments to rauish her heart with his loue nor any further inducement to moue her to forsake all others and to embrace him alone with constant affection And therefore the Lord in the last place promiseth that he will eternize the mariage betweene him and his Church by illuminating her mind with a true knowledge of him whereupon it must necessarily follow that shee will preferre him aboue all idols and false gods seeing she clearely perceiueth that he infinitly excelleth them all in goodnesse perfection and all true worthinesse The like promise we haue Esay 54. 13. And all thy children shall be taught of the Lord Ier. 31. 34. And they shal teach Esay 54. 13. Jer. 31. 34. no more euery man his neighbour and euery man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. So Ioel. 2. 28. 29. which was accomplished Act. 2. 17. Joel 2. 28. Act 2. 17. Now this knowledge of which he here speaketh is not so much what Christ is in himselfe namely most infinite most mightie most wise c. but especially what he is vnto vs to wit a carefull head and a most louing husband who hath not only created vs but also redeemed vs with his precious blood shead and hereby obtained for vs the pardon of our sinnes reconciliation sanctification and eternall saluation who giueth vnto vs also all benefits spirituall and temporal and protecteth vs frō all dangers With which sauing knowledge whosoeuer are indued it is impossible they should forsake Christ their husband or preferre a strange loue before the loue of him who hath so dearely loued them And thus haue I shewed the meaning of the words and The Do ∣ ctrines the chiefe points contained in them In the next place wee are to consider of those doctrines which arise out of them both for our instruction and consolation And first out of Gods couenant is grounded vpon his vndeserued grace goodnesse this contract of mariage wee may obserue that the couenant of grace betweene God and his Church is grounded vpon Gods free mercie and vndeserued goodnesse without any condition of our owne workes and worthinesse Neither is it here said that hee would marrie the Church if she were iust holy faithfull and worthie his loue but hee absolutely promiseth without all conditions that hee will marrie her and being married will endow her with righteousnesse iudgement pardon of her sinnes faithfulnesse so that these are not the causes mouing the Lord to espouse the Church but because in his free loue he hath married her therefore hee will prosecute her with his loue and bestow all these graces and benefits vpon her But this most cleerely appeareth whereas hee saith hee will marrie her in benignitie and mercie for benignitie presupposeth the Churches want and pouertie and mercie presupposeth her miserie neither if she were rich in her selfe should she neede the Lords beneficence nor if she were in happie estate should she neede mercie and compassion Secondly wee may obserue that the Lord alone is the author of this spirituall mariage for when wee neither seeke nor desire it hee wooes vs and also inclines vs to grant his suite And therefore let the Lord haue the whole glorie of his owne worke and let not vs rob him of any part thereof by ascribing it to our owne free will merits or worthinesse Thirdly we here leanre what is the great dignitie and excellencie The dignitie of the faithfull of the Church and of euery faithfull man for howsoeuer they are basely esteemed of in the world and accounted the very ofscouring of al things yet in truth there is none equall with them in honour and worthinesse seeing it hath pleased the Lord of Lords and King of Kings to espouse them vnto himselfe When Saul offered Dauid his daughter in mariage hee thought it such an high degree of honour as he was altogether vnworthie of so that in sight of his owne meannesse he crieth out What am I and what is my life or the 1. Sam. 18. 18. familie of my father in Israel that I should be sonne in law to the King how much more then may we filled with rauishing wonder exclaime what are we dust and ashes miserable and wretched men that wee should be aduanced to this royall dignitie as to be the spouse of the glorious King of heauen and earth The vse which we are to make hereof is that if we are not We must desire the spirituall honour of the faithful as yet inuested with this honour we labour to attaine vnto it for if we doe as it is the nature of all men desire honour and preferment why doe wee follow a shadow and neglect the substance why doe we like children runne after the bubble of vaine and momentanie glorie and in the meane time neuer seeke after that superexcellent and eternall glorie of being espoused vnto God especially considering that worldly honour is vncertaine both in getting and in the keeping and seeing if wee labour after this honour of being married vnto God wee shall most surely attaine vnto it for the Lord himselfe publisheth and offereth this contract and there can no impediment hinder it vnlesse we our selues forbid the banes And secondly those that are aduanced alreadie vnto this height of honour must neuer forget to be truly thankfull vnto him who is the author of their aduancement when they deserued by their sinner ignominie and disgrace Fourthly wee may heere learne that the poorest faithfull The poorest faithfull man richer then the wealthiest worldling man is in better estate and possessed of more rich treasures then the wealthiest Mammonist in the world for they haue Christ himselfe and all his benefits they are true owners of the treasures of his righteousnesse and obedience yea and by vertue of this spirituall mariage they haue right and interest not only to all the temporall benefits of this life but they also haue the ioynter of Gods kingdome assured vnto them Fiftly being espoused to God let vs euer remembring this We ought to behaue our selues as it becommeth the spouse of Christ honourable aduancement
vnto which wee are preferred so behaue our selues as beseemeth our high place and calling A Prince will not seruilely drudge for day wages nor sell his honor for a small trifle nor set his minde vpon base obiects no more should we who by vertue of this royall mariage are called to higher honour then the whole world affoordeth spend our sweate and labour to obtaine vncertaine richer and filthie pleasures wee should not dimme our glorie and impeach our honour by behauing our selues like the slaues of sinne and Satan nor affect with the highest pitch of our desires worldly toyes and base trifles seeing things of farre greater excellencie are reserued for vs. Lastly as hereby wee may be put in minde of our honour We must performe coniugall duties vnto Christ and dignitie so also of our dutie namely that being married vnto Christ wee labour to performe vnto him all duties required of a good wife seeing he is wanting in nothing which belongeth vnto a most gratious and kinde husband that is let vs loue him aboue all the world and shew our loue by our readinesse to lay downe our liues for his sake who is our louing husband seeing he hath laid down his for vs euen whilest wee were his enemies Let vs yeeld vnto him voluntarie and absolute obedience and submit our selues to bee ruled and guided by his word and Spirit Let vs keepe our coniugall fidelitie reseruing our selues pure and vndefiled as from all other sinnes so especially from idolatrie and superstition Let vs who haue communion both in Christ and all his benefits not grudge to giue our selues and the best things we haue vnto him for the aduancement of his glorie and the furthering of his worship and seruice especially let vs giue vnto him our hearts which he so much desireth Let vs reuerence him as our heauenly husband fearing his displeasure as the greatest euill and mourning for no losse so much as for the losse of his fauour Let vs rest wholly relie on his prouidence for the supplie of all our wants and for protection from all dangers In a word let vs labour to performe all duties which belong to such a husband and to deck our selues with all graces which may make vs appeare amiable in his sight and so wee shall confirme our selues in this assurance that we are espoused vnto Christ and shal be made partakers not only of himselfe but also of all his benefits And these are the doctrines which are to be obserued out Nothing can frustrate the couenant betweene God and vs. of the contract it selfe Now follow those which arise out of the adiuncts and properties of this mariage and first out of the perpetuitie thereof Where first wee may obserue to our singular comfort that it is impossible for any thing whatsoeuer to breake off the couenant betweene God and vs or to make a separation after hee hath once contracted vs to himselfe in this holy mariage nor all our spirituall enemies Satan the world the flesh nor all the power of hell ioyned together no nor yet our owne sinnes past present or to come for the Lord hath here promised that he will espouse vs vnto himselfe for euer Who therefore would not labour with his whole endeuour to attaine vnto this most honourable estate accompanied with such inestimable benefits seeing they are infinitely more excellent in their owne nature then all the glorie and riches of the world and besides they are eternall and neuer to be taken from vs. He that is in honour to day may be in disgrace to morrow he that is now rich may within a while be brought to extreame pouertie but who so is aduanced to this spirituall honour of being espoused vnto God shall neuer be depriued of it neither in this life nor in the life to come Secondly seeing the vnion betweene Christ and vs is perpetuall seeing the bonds of this vnion is the Spirit of God and a true and liuely faith hence we learne that Gods Spirit and this faith after we are married vnto Christ shall neuer be taken from vs for then the mariage bonds being broken the mariage also should bee dissolued which is contrarie to the promise of God in this place And these are the things to be obserued out of the perpetuitie Whosoeuer are married vnto Christ are made righteous of this mariage Out of the properties and conditions thereof we may further note these instructions First whereas the Lord promiseth that hee will espouse the Church in righteousnes hence we learne that whosoeuer are maried vnto Christ they are also made righteous that is they are not only clothed with the wedding garment of Christs righteousnesse imputed vnto them by which they are iustified in Gods sight but also are made righteous by the sanctification of his Spirit dwelling in them the which their righteousnes consisteth in the integritie and vprightnes of their hearts and in their earnest and sincere desire and endeauour to performe obedience vnto Gods Commandements the which their obedience is in this life mingled with manifold infirmities and imperfections but shal become perfect in the life to come Secondly we learne that though this righteousnesse bee Our righteousnesse constant and perpetuall weake and imperfect yet shall it be perpetuall euen as our mariage with Christ is perpetuall and eternall And therefore although wee must worke out our saluation with feare and trembling and labour earnestly to haue this our righteousnes more and more strengthned and increased yet when we feele our slow progresse in the pathes of righteousnes and finde it mingled with our great corruptions and imperfections like a few graines of corne in a heape of chaffe let vs not be vtterly discouraged as fearing lest this little sparke of righteousnes will be altogether quenched with the floud of our corruptions seeing the Lord hath promised that as this his couenant of mariage with vs shall bee perpetuall so also that it shall for euer continue in righteousnes c. Thirdly whereas the Lord promiseth that he will marrie Our righteousnesse is not the cause of our vnion with Christ his Church in righteousnes not by chusing her being righteous but by making her righteous being chosen hence we learne that our owne righteousnes is not the cause of this holy and happie vnion but that this vnion is the cause of our righteousnes for after we are vnited vnto Christ by the Spirit of God then this Spirit dwelling in vs doth applie vnto vs the vertue of Christs death which purgeth vs from not only the guilt and punishment of sin but also from the corruption power and dominion thereof and the vertue of his resurrection whereby wee also are raised from the death of sinne to holines and newnes of life And this notablie appeareth Ezech. 16. 8. 9. 10. 11. c. Ezech. 16. 8. 9. Secondly whereas the Lord saith that he will marrie his Church in iudgement hence we learne that whosoeuer
those punishments both temporall and eternall which the Lord inflicteth vpon those who forget his law which that wee may auoyde wee are not onely with all reuerence to heare and receiue the word of God but also with all care and conscience to treasure it vp in our memories that so we may performe obedience therevnto in our liues and conuersations which if wee doe we shall be eternally blessed Iam. 1. 25. Iam. 1. 25. To this purpose let vs briefly consider of some meanes Of the meanes to help our memorie auoid forgetfulnesse whereby we may helpe our memories and auoide this sinne of forgetfulnesse The first is that we prepare our selues before we heare the word of God that our hearts may be fit grounds to receiue the seede of Gods word And this is done first by meditating vpon our sinnes which we desire should be mortified and on those vertues and graces wherein wee are weake or wanting and this will worke in vs an earnest desire to heare the word which is the Physick that will cure our corruptions the food which will nourish strengthen vs in all grace and goodnesse Now those who feede vpon this heauenly banquet with a hungry appetite and a good stomacke they will well digest it and retaine this wholesome nourishment whereas they who heare the word and receiue this food with cloied appetites they are ready as soone as they haue receyued it to cast it vp againe through forgetfulnesse Secondly before wee come wee must purge our hearts from all maliciousnesse and filthinesse and remoue out of our minds all our worldly businesses and distractions which will choak in vs the seede of Gods word and keepe vs from hearing and remembring it If then we would keep and lock vp the treasure of Gods word in the chest of our hearts wee must first cast out of it the base rags of worldly vanities for God and Mammon spirituall wisdome and worldly profanenesse will neuer dwell together Thirdly wee must before wee come haue recourse vnto God by hearty prayer desiring him that with his holy spirit hee will not onely open our eares that wee may reuerently heare his word but also write it in our harts so as it may neuer be blotted out So in the hearing of the word we are to performe these dueties if wee would retaine it in memorie first we must heare it with delight for if with Dauid we delight our selues in Gods statutes then we will not forget his word Psal 119. 16. Psal 116. 16. If we receiue it with joy as being that precious pearle which alone maketh rich then our hearts will be fixed on it for there as the treasure is there will the heart be also Secondly we must heare the word with great reuerence and attention fixing our eyes on the teacher as they on Christ Luke 4. 20. and our hearts vpon his words and so Luke 4. 20. that which is receiued with such attentiue reuerence will not easily slip out of memory Thirdly we must obserue the methode and order of our teacher how he deuideth his Text into seuerall branches and how he passeth from point to point and so the generall points being remembred will help vs to recall the particulars vnder them contained euen as the body of a Tree bringeth vs to the maine boughes the boughes to the braunches and the braunches to the little sprigges and leaues Lastly after we haue heard the word we are to help our memories by prayer meditation and conference for otherwise the foode of the word will be as meate vndigested which cannot abide in the stomacke or as the seede vncouered which is deuoured of the fowles as soone as it falleth on the ground ANd so much concernig the second sinne laide to the charge of the Priests the third followeth together with the punishment denounced against it Verse 7. As they were Verse 7 increased so they sinned against mee therefore will I change their glorie into shame The which words containe two parts Exposition first the Priests sinne secondly their punishment Their sinne was the vngratfull abuse of Gods abundant blessings and rich mercies multiplyed vpon them in these wordes As they were increased the more they sinned against me Where hee expresseth both the blessings multiplyed vpon the Priests and their abuse of them the blessings in these words as they were increased Whereby is signified not onely that the Lord had multiplyed the Priests in number but also and that as I take it more principally that he had increased them in riches power and dignitie aboue the rest of the people the which extraordinary benefites should haue wrought in them an extraordinary measure of thankfulnesse and care to glorifie God seeing he was the sole authour of all their preferment as he also implyeth whereas he saith not that they had thus increased themselues but that they were increased namely by the Lord their God Their sinne was their vngratefull abuse of these benefits in these words So they sinned against me that is the more I multiplyed my blessings vpon them the more they multiplyed their sinnes against me for thus this word So is somtimes taken as Exod. 1. 12. But as they vexed them so they Exod. 1. 12. multiplyed that is the more they vexed them the more they multiplyed as our translation also hath it So in this Prophecie Chap. 11. 2. They called them so they went from them that Hos 11. 2. is the more they called them the more they went from them This then was their sinne that whereas Gods liberall bounty towards them should haue made them thankfull to God and zealous of his glory contrariwise his benefites made them wanton proud and forgetfull of God and not onely negligent of all good duetyes but ready to commit any iniquitie and impietie against God The which sinne as it is odious in all so especially in the Priests as some also thinke it is implyed in the words against me which they translate Sic peccauerunt mihi they haue sinned to me wherby is intimated that the Priests sins who draw neere vnto God and not onely professe his law themselues but also teach others do more neerely touch the Lord dishonor his name and prouoke his wrath then the sins of the ordinarie people euen as the crimes of a Steward whom his Lord putteth in trust with the rest of the familie doe more discredite his maister and incense his anger then the faults of the common seruants The punishment denounced against this sinne is contained in these words therefore I will change their glorie into shame where by glory we are to vnderstand al those benefits of riches power and honour in which the Lord had increased them all which he comprehendeth vnder the name glory because they were their glory or the things wherein they chiefely gloryed So whereas he saith that hee would turne their glory into shame the meaning is that he would depriue them of all
let vs doe it in the loue of God which is the fountaine of euery good worke and in obedience to Gods commandement Secondly let vs propound as the maine ends of our actions the glory of God the good of his Church and our owne saluation Thirdly let our outward obedience proceede from the inward obedience of the heart and be done in sincerity and in vprightnes Fourthly let all be done in faith which by applying Christ and his pretious bloodshed vnto vs doth wash away the corruptions and imperfections wherewith our best actions are stained For though our actions in themselues be neuer so good yet if they be done in selfe-loue for our owne praise pleasure and profit without the sinceritie of the heart or true faith they are but glorious sinnes which displease God and make vs obnoxious to his iudgements and punishments Secondly we are here admonished that we doe not with Iehu and other hypocrites rest and content our selues in We must obey all Gods Commandements some one or two outward workes neglecting obedience vnto the rest of Gods Commandements assuring our selues that if our obedience be true and sincere it will be also whole and intire both in respect of the subiect and obiect that is both in respect of euery part of our selues who obey and in respect of al and euery of Gods commandements to which we are to yeeld obedience for true sanctification is not of one part alone but of the whole man and it maketh vs to hate all sinnes and to loue all vertues with the like affection although not in the same proportion Thirdly we here learne not to make our religion and the We must not make religion a cloake to couer our sins commandements of almightie God a cloak for our corruptions to couer our ambition malice cruelty morosity and other vices as Iehu did For if we do for corrupt and worldly ends imbrace and obey thē then when they wil not further but rather hinder vs in these respects we will cast them off and imbrace the contrarie sinnes and wickednesse according to the example of Iehu and all other apostates as appeareth daily by too too lamentable experience And so much for the sin of Iehu and his posteritie The fourth thing is the subiect or obiect of the punishment which is threefold first the house of Iehu by which is meant Iehu his posteritie which was destroyed by Shallum and so the kingdome taken from them namely Zachariah who was the last king of this family and the fourth from Iehu Here it may be demanded how it could stand with Gods How the child beareth the fathers sinnes Ezech. 18. 20. iustice to punish Iehues sinne in his posteritie seeing he saith that the child shall not beare his fathers iniquitie Ezech. 18. 20. I answere that the Lord may iustly punish the fathers sinne in the child by withholding his grace from him which he is not bound to giue him and so the child being destitute hereof and following his owne natural corruptions liueth in his fathers sin and transgressions and hereby iustly maketh himselfe obnoxious to Gods anger punishment It is true that the child is neuer punished with any positiue punishment for his fathers faults but for his owne sinnes into which being depriued of Gods grace he falleth For if he seeth his father sinnes and feareth and forsaketh them and indeuoureth to doe the contrarie workes of righteousnesse his fathers sinnes shall not be imputed vnto him but he shall liue in his owne righteousnesse as appeareth Ezech. 18. 14. which by Gods Ezech. 18. 14. infinite and vnlimited mercie oftentimes commeth to passe The vse hereof first concerneth parents that they be hereby Admonition to parents mooued to flee sin if not for their owne sake yet at least for their posterie seeing the child vnborne shall smart for their iniquities if the Lord as hee iustly may withhold his grace from them and suffer them to be carried away with their corruptions the which he often doth as he also threatneth in the second commandement Secondly the children of wicked parents may here learne Admonition to children of wicked parents carefully to flee their fathers vices and to indeuour to performe holy obedience vnto the Lord that so they may bee reconciled vnto him for if they follow their fathers steppes the Lord will certainely punish in them not only their own but also their parents sinne in the day of his visitation The second thing which here wee are to obserue is that God threatneth to begin his visitation with the King and God seuerely punisheth the sinnes of princes his posteritie because their owne sinnes were great and grieuous and also because they were accessarie to the sinnes of the people for whereas by their authoritie and good example they might haue restrained them from their open sinnes and stirred them vp to the profession and practise of righteousnesse and holinesse they contrariwise both by their law licensing idolatrie and by their practise liuing in it drew the people to follow their example and therefore the Lord first beginneth to punish them because they were the first agents and moouers vnto sinne So that here we may learne that it is not the great glorie and power of Princes which wil exempt them from punishment when God visiteth For howsoeuer they are gods Psal 82 6. 7. with men yet they are but men with God and as they shall die like men so shall they be punished like men neither shal their great authoritie and high place any thing priuiledge them Nay they aboue and before all others shall surely smart for it seeing they are seldome wicked alone but with their authoritie and example draw others into the like wickednesse The vse hereof concerneth not only Princes but also Magistrates and masters of families yea al that are in any place of authoritie ouer others that they most carefully auoide all sinnes especially such as are ioyned with scandall of their inferiours seeing against the day of Gods visitation they hasten and redouble their punishment The second obiect of this punishment is the state and Exposition kingdome in these words And will cause to cease the kingdome of the house of Israel The which punishment the Lord begun to execute presently after the ouerthrow of Iehues posteritie when as there were no lawful kings which gouerned the Commonwealth but such as vsurped the kingdome by treason murthers al outragious cruelty but it was fullie accomplished 41. yeeres after the death of Zachariah vnder the reigne of Hoshea when as all Israel were carried away captiue and neuer more had any kings of their owne to rule ouer them Where first wee are to obserue what a singular blessing Doct. of God it is when there is a continued sucession of lawfull Succession of lawfull Princes is a great blessing to a land Princes for it is the sinewes of a State wherein consisteth her chiefe strength which being cut
because his spirit dwelleth in you And this is that full liberty and perfect redemption of which our Sauiour speaketh Luke 21. 28. When these things begin to come to passe then looke Luk. 21. 28. vp and lift vp your heads for your redemption draweth neere And this is the meaning of these wordes The doctrines which from hence arise are these First we may obserue that The Do ∣ ctrines after Christ hath gathered his Church and they being gathered That as soone as we are vnited to Christ we ascend out of the kingdome of darknesse haue by a liuely faith chosen and imbraced him for their King and head then presently they ascend out of the land of darkenesse the Kingdome of sinne and Satan and that in respect both of their iustification whereby their sinnes being not imputed they are freed from guilt and punishment and are accepted as righteous being clothed with the righteousnesse of Iesus Christ and in respect of their sanctification whereby they are freed from the power and corruption of sinne when as the Spirit of God dwelling in them applieth vnto them the vertue of Christs death and resurrection whereby their sinnes are by little and little mortified and subdued and they raised from the death of sinne to holinesse and newnesse of life Whosoeuer therefore are gathered into the Church and haue chosen Christ for their head they may bee assured that they are iustified in Gods sight and so freed from the guilt and punishment of their sinnes and also that they are sanctified and in some measure freed from the power and iurisdiction of sinne so that it shall no longer raigne in their mortall bodies for these goe inseparably together so that hauing one we may be assured Rom. 6. 12. that we haue all the other and that wanting one we want all the rest Secondly we may obserue that the Church being set at liberty out of the land of darkenesse doth ascend into the The true members of the Church are not carnall but spirituall Kingdome of God first into the Kingdome of grace and then into the Kingdome of glory So that the Church of Christ and all the true members thereof are no longer earthly carnall and worldly but spirituall and heauenly they are no more citizens of the world but of the new Ierusalem which is aboue their hearts are not now groueling on the Phil. 3. 20. earth but they haue their conuersation in heauen minding not earthly but heauenly things For after that our Sauiour Christ our soueraigne Prince hauing ouercome our spirituall enemies in whose bondage we were inthralled hath pronounced the sentence of our liberty we then begin to shake off the bolts and chaines of our sinnes and corruptions and to come out of the prison and power of sinne and Satan neither will we then make a stay there but make all haste possible to get out of their kingdome and dominion lest againe wee should be ouertaken and inthralled in their bondage and because no other place can secure vs from this danger therefore we ascend into the kingdome of Christ desiring his aide and protection who alone is able to defend vs and forasmuch as whilest we continue in the suburbes of this kingdome the Church militant although we be neuer ouercome yet we are continually assaulted with our spirituall enemies therefore we continually desire and hope to enter within the walles of the heauenly Ierusalem the Church triumphant in heauen where not onely wee shall bee free from danger of being subdued but also from assault and molestation in the meane time setling our minds and hearts not vpon things present but vpon those future ioyes of which we are assured when we shall be admitted citizens of Gods kingdome of glory and attaine vnto our full redemption And these are the steps and degrees whereby we ascend out of the land of darkenesse into the kingdome of glory The degrees whereby we must ascend out of the land of darkenesse the highest whereof none can attaine vnto but they who begin at the lowest for first we must be subiects of the kingdome of grace before wee be subiects of the kingdome of glory we must first be members of the Church militant before we be members of the Church triumphant first wee must enter into the suburbes before we can come into the citie first we must haue assurance of our heauenly inheritance by faith and hope before we shall inioy the actuall possession and lastly we must haue our mindes hearts and affections transported into our heauenly country or else our bodies soules shall neuer ascend thither So that in this point also one of these steps and degrees being ascended it giueth vs assurance that we shall stil ascend till we come to the highest and on the other side if we begin not at the first we shall neuer ascend to the last namely the glorious ioyes of Gods kingdome The last thing to be considered is by what vertue and power we ascend out of the land of darknesse into the kingdome By what vertue and power we ascend out of the land of darkenesse of glory to wit not our owne but Iesus Christs for he alone is it who by his death and merits hath set vs free out of the land of darknesse and deliuered vs from the guilt and punishment of our sinnes and he onely it is who by vertue of his Spirit applying his death and resurrection vnto vs doth enable vs to ascend out of the power of sinne and to subdue and mortifie the corruptions thereof And none but he raiseth vp our mindes from the earth and earthly things and giuing vs entrance into his heauenly ioyes by faith and hope doth transport our hearts and affections thither whither our soules and bodies shall afterwards ascend In a word it is he alone who by vertue of the same spirit vniting vs vnto him as members of his body doth cause vs to ascend in soule at the houre of death and in body and soule ioyned together at the general resurrection and giueth them full and actuall possession of Gods kingdome And therefore let vs beware that we trust not to ascend vp into heauen by the broken ladder of the merits of Saints or our owne works and worthinesse for so shall we rob Christ of his glory and our selues of all comfort in this life and happinesse in the life to come seeing these rotten and broken steps will most faile vs when we most rest vpon them but let vs looke to ascend by Christ alone who is the onely sound and strong ladder vpon which the Angels descend to carry vs vp with them into Abrahams bosome Iohn 1. 51. and the true and straight John 1. 51. way whereby we may ascend out of this vale of misery into the Kingdome of euerlasting glory as himselfe speaketh Iohn 14. 6. Iohn 14. 6. And thus much concerning the description of the Churches happinesse vnder the gouernment of
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
their beauty to the eye then disgrace the deformity of their mindes to any sober iudgement that they doe not hereby grace and adorne but rather disgrace and deforme themselues for whereas by their creation they are Gods beautifull and excellent workmanship by their painting and dawbing they make themselues but like walking pictures and talking images that if beauty be a good it is such an one as is not bettered by communicating that they are not hereby liked and praised of the good and vertuous but of those if of any who like themselues are vaine and wanton Yea but they thus set forth themselues that they may bee liked and loued of their husbands vnto whom they cannot make themselues too amiable I answere that no wise husband would haue his wife set out to sale if he would reserue her to his owne proper vse that this is but a false pretence to excuse a false beauty For as the Satyrist saith moechis foliata parantur Juuenal sat 6. they vse these wanton arts not to please their husbands but to inflame the adulterer that the habit and behauiour of an harlot cannot bee pleasing and amiable vnto any husband that desireth to haue an honest and chaste wife that they must not so labour to please men as that in the meane time they displease God for their wanton behauiour and habit is offensiue and at least euill in appearance and therefore to bee forborne of Christians they derogate from Gods wisedome by altering and adding to his workemanshippe which kind of iniury an ordinary artificer cannot patience brooke and therefore seeing they are new creatures of their own making quite altered from their first creation it is not likely that the Lord wil owne or acknowledge them for his worke In a word they breake and transgresse the seuenth Commaundement both by shewing the signes of wantō vncleannes vsing the means to kindle inflame lust both in themselues others The last thing to be obserued is that as all kinds of idolatrie Sinnes openly professed and defended most odious in Gods sight and of all other sinnes are odious and loathsome vnto the Lord so especially those which are of the face and breast that is such as are openly professed and impudently defended Whilest sinne lurketh in the secret corners of the heart not daring to shew it selfe in the face and outward actions it maketh the sinner but like a poore fugitiue who hauing offended his Prince through selfe guiltinesse shunneth his presence but when it growes so presumptuous that it dare shew it selfe in the face words or externall actions and not onely so but also vaunt it selfe to the publike view daring Gods iustice and prouoking him as it were to his face then the sinner becommeth a proud rebell who regardeth not his Princes presence and contemneth his authoritie or like vnto an impudent adulteresse who not contenting her selfe with her secret whoredomes doth prostitute her selfe to her louers in the sight of her husband and like Absalon pitcheth a pauilion euen at noone day vpon the toppe of the house that hee may bee seene of all men This is the height of sinne when as men doe not onely consent vnto it but also act it not in a corner but in the face of the world not as blushing and being ashamed at it but impudently defending it boasting and glorying in their wickednesse And as it is the height of sinne so it shall bee plagued with the height of punishment euen with the diuorce and separation from God and therefore let all that would bee Gods spouse aboue all other sinnes flee these and though they fall through infirmitie humanie frailtie into sin yet at least let them take it away from their face and from betweene their breasts that is let them not defend it and much lesse vaunt and glorie in their wickednesse ANd so much concerning the first end of the denunciation of the diuorce namelie the repentance of the people Now concerning the second end which is a consequent of the former that is to say their freedom from punishment vpon their vnfained repentance and this either respecteth the whole Church or the particular members thereof The first is expressed vers 3. Lest I strip her naked and set her as Vers 3 in the day that she was borne and make her as a wildernesse and leaue her like a drie land and slay her for thirst In the former verse the Prophet shewed that the Lord The exposition had diuorced the Church of Israel but howsoeuer he had inflicted on her this iudgement yet such was his infinite goodnesse that in wrath he remembred mercie for although hee might iustly as husbands vsed to doe in such cases when he diuorced her haue stripped her of all his gifts and benefits yet in mercie he did not thus farre proceed in punishing of her but though he had put her away hee suffered her still to enioy the good things which he had bestowed vpon her at least in some measure and that to this end that they might remaine with her as pledges of his loue not altogether as yet extinguished and as vndoubted arguments to assure her that as he had not diuorced her for any hatred of her person but for her sinnes so if shee would repent of them hee would bee ready to receiue her againe into his former loue and fauour But because she abused the mercie of God and continued in her impenitencie therefore he threatneth that vnlesse she would seriously repent of her sinnes he would not only diuorce her but also strippe and spoyle her of all those his gifts and benefits which he had bestowed vpon her and which as yet she inioyed Wherein the Lord alludeth to the behauiour of kind husbands who hauing put away their wiues for their whoredomes doe notwithstanding allow vnto them liberall maintenance with which benefits when they are not restrained from their sinne and brought to amendment but rather abuse their gifts as meanes to further them in Ezech. 16. 16. 17 their vncleannesse and by bestowing them on their louers they threaten to strip and spoile them of all those benefits which they inioy and to leaue them destitute of all maintenance As though he should haue said Although vpon your diuorce iustly caused by your whoredomes I might also haue depriued you of all my benefits which I haue bestowed vpon you yet such hath been my mercie that I haue spared you hitherto and suffered you to inioy them in hope of your amendment but doe not continue to abuse my patience and mercie for vnlesse you repent and take away your fornications and adulteries which with such audacious impudencie you commit I will strippe you of all my benefits which as yet you inioy and leaue you as naked and beggarlie as you were when I first tooke you in mariage Now the benefits which the Lord threatneth to spoile the people of Israel of were either temporall and corporall or else spirituall
of the first sort were their peace kingdom protection from enemies plentie and abundance of all worldly profits and delightes of the other were the law the priesthood some relikes of Gods worship in the ministrie of the word in the vse of the Sacraments and prayer the fauour of God and pardon of their sinnes from which they were not as yet vtterly excluded as it may hereby appeare in that the Lord laboureth to recall them by his Prophet vnto repentance and forewarneth them of these iudgements that repenting they might escape them And these are the benefits of which he threatneth to spoile them Now the manner and nature of their stripping and spoyling is further described and illustrated by diuers comparisons for first hee threatneth to strip them and to leaue them as destitute of all his benefits as they were at the day of their birth in these words and set her as in the day that shee was borne By the day of the children of Israels birth we may either vnderstand the day of their forefather Abraham his calling out of an idolatrous nation that hee might be the father of the faithfull or the day of the peoples deliuerance out of the bondage of Egypt which I take to be the more probable because he speaketh not here of the birth of one man but of the whole nation Now this day of the peoples birth was a time wherein they were in great miserie pouertie impotencie and manifold extremities and therefore not vnfitly compared to a childs birth seeing in many things it resembleth it in regard of the wretchednesse thereof and that both in respect of their persons and also in respect of their state And first for their bodies as the child is borne so impotent that it is vnable to resist the weakest enemie so they came out of Egypt weake vnskilfull and vnarmed altogether vnable to resist their enemies the Egyptians And so in respect of their soules as the child is borne defiled in his blood as it is described Ezech. 16. 6. so Ezech. 16. 6. they were defiled with their sins especially their grosse idolatrie which they learned of the Egyptians as the childe is borne destitute of wisedome and actuall vnderstanding so they were ignorant and without the sauing knowledge of God and his true religion In respect of their states likewise there is great similitude for as the child is borne poore and naked so they came out in great pouertie being not onely destitute of the heauenly gifts of Gods Spirit but also of glorie power and riches as the childe liueth as it were imprisoned a close prisoner in the straite prison of the wombe so they were held in a straite and miserable seruitude till God deliuered them and as in the birth it is in greatest danger and extremitie so that it no sooner breatheth the aire but it crieth out with sense of paine so they howsoeuer they had formerly indured many miseries yet they were in greatest extremitie of all euen as it were in the very birth and deliuerance when as they were pursued by their enemies and beset on all sides with vnauoydable dangers so that in anguish of soule they cried out for feare Lastly as the child Exod. 14. being borne is vnable to helpe it selfe either in respect of defence from outward iniuries or of prouision of food and necessaries so they being brought into the wildernesse were vnable to defend themselues from the iniuries of the weather either by day or night had no other prouision of food then the Lord prouided for them after a miraculous maner And this was the miserable condition of the people of Israel at the day of their birth and deliuerance out of Egypt the which is excellently and largely described by the Prophet Ezechiel Chap. 16. Out of which base estate the Lord aduanced them to the greatest and highest dignitie for after Ezech. 16. that he had led them into the wildernesse hee espoused this people vnto him for his wife hee loued and protected her he fed and nourished her he decked and adorned her he multiplied his benefits vpon her both spirituall and temporall induing and as it were endowing her with riches glorie pleasures and all happinesse he gaue vnto her his law containing the couenants of marriage betweene them hee gaue also a Priesthood a kingdome a land flowing with milke and honie a Tabernacle a Temple his word and Sacraments and all things needefull both for soule and bodie But shee being surfetted with pleasures vngratefully forgat Deut. 32. 14. 15. her former base condition and also him who had aduanced her to this great dignitie and happinesse and forsaking her Lord and husband who had been thus gratious vnto her went a whoring after false gods and therefore the Lord is faine to put her in mind of her former wretched estate and to threaten her that vnlesse she repented and turned vnto him he that had raised her would pull her downe and make her as poore contemptible and miserable as when he first met and matched with her And this is the first comparison whereby hee describeth and aggrauateth the miserie which hee threatneth to bring vpon them The second is that he would make her as a wildernesse or the wildernesse as the article prefixed portendeth where he alludeth to the desert wildernesse in which the children of Israel were led 40. yeeres Others resolue it rather thus And wil place her as in the wildernesse that is bring her into the same condition wherein shee was in the wildernesse But the other translation better pleaseth me seeing it is without addition of any word and seeing it is likely hee threatneth here a farre worse state then that which at this time she liued in because then she inioyed Gods presence she was his spouse she was led and fed defended and sustained by the Lord her husband And therefore I thinke rather he threatneth to make her like that wildernesse that is to make her selfe desert and barraine of all his gifts and graces temporall and spirituall to suffer her to be inhabited of her vices and corruptions as it were with so many wild beasts to lay her kingdome countrie and cities waste like a wildernesse being ouerrunne burnt and spoiled by their enemies as the Lord threatneth Deut. 28. 51. Leuit. 26. Deut 28. 15. Leuit. 26. 31. 32 31. 32. Thirdly he saith that hee will leaue her like a drie land that is he will depriue her of all her comforts pleasures and delights like a drie and schorched ground where for want of moisture all the pleasant herbes and sweet flowers wither and fade away Lastly he threatneth that he will flay her with thirst that is he will ouerwhelme her with the greatest miseries for water is more easily come by then foode and therefore the extremitie of their want is hereby in a liuely manner described when as they should want euen water to quench their thirst and saue their life Where he
his speech to them shewing that if this heauy iudgement of separation from himselfe would not touch them with any sense of their misery hee had an other iudgement in store for them which hee knew they would feelingly apprehend to wit the withdrawing of his gifts and benefites from them which they farre better loued then himselfe Fourthly we may obserue that the abuse of Gods graces The abuse of Gods gifts moueth him to strip vs of them and benefits doth moue him iustly to spoile and strip vs of them as appeareth here in the example of the Israelites for therefore the Lord suffered them to inioy still his gifts which with a liberall hand hee had bestowed vpon them that his mercy and bounty might leade them to repentance and might mooue them with all earnestnesse to seeke reconciliation with him who had been so good and gratious a God vnto them but when as contrariwise they the rather forsooke the Lord impudently committed spirituall whoredome with their idols abusing Gods benefits as meanes to harten them in their sinne and spending their wealth vpon their false gods the Lord threatneth that if they would not speedily repent of these sinnes he would strippe them of his gifts rather then they should be thus abused If therefore we would haue Gods benefits continued vnto vs let vs take heede that wee doe not abuse them to pride wantonnesse forgetfulnesse of God insulting ouer our brethren or by mispending them vpon any euill vses to further vs in any sinne nay not onely this but also let vs be carefull to imploy them well to Gods glory the good of our brethren and for our owne furtherance in all vertue and godlinesse for though we doe not abuse them yet if with the vnprofitable seruant we hide them in a napkin and do not vse them the Lord will take his talent from vs and not onely strip vs of his gifts but also cast vs into vtter darkenesse where shall bee weeping and gnashing of teeth as appeareth Matth. 25. 30. Matth. 25. 30. God putteth vs in minde of our naturall basenesse to humble vs. Fiftly wee may obserue that in the Lords threatning whereby hee indeauoureth to bring the Church of Israel to repentance he putteth them in minde of their former basenesse miserie and nakednesse not onely to worke in their hearts a true loue and reuerent respect towards him who from such a contemptible condition had aduanced them to such high dignitie but also to beate downe their pride with which in respect of their present prosperitie they were puffed vp and to humble them with the remembrance of their owne naturall vilenesse As if a Prince hauing taken to wife a meane seruant and perceiuing her to waxe proud and insolent towards him and to neglect him who had aduanced her setting her loue vpon others should after this manner say vnto her There is no reason why thou shouldest bee so proud insolent for howsoeuer I haue now aduanced thee thou wast when I found thee poore base and beggarly especially considering that I who haue raised thee vp haue power in my hand to pull thee downe and to place thee in as base condition as thou wast in former times if thy preferments puffe thee vp in pride and moue thee in thy insolency to neglect and despise me who haue been the only cause of thine aduancement And hereby it may appeare how easily by Gods grace and bountie we are made insolent wanton and forgetfull of God how odious a vice this is in Gods sight in that he vseth such meanes to draw vs from it and that there is no better course to bring vs to repentance then by beating downe this our pride by calling to minde what we were before the Lord called vs and aduanced vs namely base poore and miserable destitute of all good and replenished with all euill Lastlie we may obserue the manifold miseries and calamities The miseries that God bringeth on those who forsake his true worship which the Lord bringeth vpon those who forsake his pure worship and seruice and giue themselues ouer to commit idolatrie for hee not onely diuorceth them from himselfe but also vnlesse they repent he strippeth them of all his gifts and benefits which he had bestowed vpon them he taketh from them the light of their vnderstanding and suffereth them to be deluded and infatuated in their owne imaginations as appeareth Rom. 1. 21. 22. 2. Thess 2. 11. Rom. 1. 21. 22. 2. Thes 2. 11. Matth. 21. 43. He taketh from them the sunshine of his word and suffereth them to walke in darkenesse and in the shadow of death he strippeth them of al his gifts both of bodie and mind leaueth them in their naturall nakednesse defiled with sin vglie and deformed he taketh from them the name of his seruants children and spouse and leaueth them as hee found them the slaues of Satan the children of wrath and heires of perdition He maketh them like a desert wildernesse barren of all grace and goodnesse and inhabited with their owne lusts corruptions and passions which like wild beasts torment and euen rent them in peeces yea he maketh whole cities and countries of idolaters waste and desolate exposing them to the common spoile of their conquering enemies as our Sauiour threatneth the Iewes Matth. 23. 38. In a word he depriueth their soules of all true ioy and sound Matth. 23. 38. comfort and letteth them perish in the extremitie of their want So that the end of idolaters who hauing knowne God and do renounce his pure worship and seruice is worse then their beginning For better had it been for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne out of it as the Apostle speaketh 2. Pet. 2. Pet. 2. 20. 21. Matth. 12. 45. 2. 20. 21. So Matth. 12. 45. ANd so much concerning the punishment of the adulterous mother the whole Synagogue Church of Israel In the next place he forewarneth her of the punishment of her children vers 4. And I wil haue no pity vpon her children Vers 4 for they be the children of fornications In which words are contained The exposition two things first the punishment secondly the cause thereof In the first we are to consider first against whom this punishment is threatned secondly the punishment it selfe The persons against whom this punishment is denounced are the children of the adulterous mother And I will haue no pitie vpon her children Whereas he saith And I will c. by this connexion he signifieth that vnlesse his adulterous spouse whom hee had diuorced would take away her fornications and adulteries by true repentance he would not content himselfe with her diuorce and spoile but hee would goe forward in his course of iust vengeance to inflict the like punishments vpon her children Where as by mother we are to vnderstand in generall the whole Synagogue Church of Israel
to haue any partners of his praises which are due to himself and therefore hee will haue all or none for well the Lord knoweth that they who serue praise him to the halues wil in the end neither serue nor praise him at all Wherby it may appeare that the seruice of the Church of Rome which they performe vnto God is no better then abominable idolatrie and their praises odious in his sight as sauouring of grosse ingratitude for though they serue God indeed yet not in spirit and truth but in their Idols though they acknowledge and praise God as the author of his gifts yet not him alone for they ioyne with him the virgin Marie and innumerable Saints many whereof are of their owne making as pettie gods and patrones vnto whom they yeeld a chiefe part of their thankes and praise though they acknowledge God to haue giuen vnto them the benefits which they enioy yet not of his meere mercie and grace but for their owne merits and through the intercession of Saints But the Lord esteemeth these halfe praises to be dishonors and this partie and shared thankfulnes to bee no better then grosse ingratitude 2. King 17. 32. 33. 41. 2. King 17. 32. 33. The excessiue cost which idolaters do bestow vpon their idols Fiftly we may obserue what excessiue cost idolaters are readie to bestow vpon their idols and images for though they highly esteeme their gold siluer and iewels yet doe they willingly bestow them vpon Baal that is for the making and adorning of their idols and for the furthering of their superstitions though they will hardly part with the least trifle in obedience to Gods Commandement to the aduancement of his glorie and furthering of his pure worship and seruice yet they thinke their whole substance little enough to be bestowed vpon their owne wil-worship for the maintenance of their idolatrie An example whereof we haue in this place and in the Israelites Exod. 32. 3. Ezech. 16. 16. to 21. And in the Papists who care not what they Exod. 32. 3. Ezech. 16. 16. 21. bestow vpon the making and adorning of their images in maintaining their Clergie the Priests of Baal in building Monasteries and Nunneries in Copes vestiments oblations in procuring pardons and such like their superstitions The which their bountie in their wil-worship and idolatrie should make vs ashamed of our base niggardlinesse in furthering setting forth and maintaining Gods pure worship and seruice which is enioyned in his word for what a reproach is this to our Christian profession that they should so much exceed in their blind zeale and forwardnes vnto idolatrie and wee bee so cold in Gods true religion that they should bestow such excessiue cost in building Churches in honor of their Saints and we be so backward in repairing of God house that they should so liberally maintaine such swarmes of locusts and innumerable numbers of the Priests of Baal and we suffer Gods true Prophets which in comparison are but few in number to liue in want that idolaters should endow the Church with goods and lands and professors of Gods true religion should rob and spoile it of necessarie maintenance Surely their fruitfull ignorance shall condemne our barren knowledge their superstitious deuotion our coldnesse and slackenesse their liberalitie in euil our niggardlines in that which is good and their great loue vnto their idols and idolatrie shall rise in iudgement against our little loue to God and his truth Lastly we may obserue that it is a grieuous sinne to abuse That it is a great sinne to abuse Gods gifts to his dishonor the gifts which wee haue receiued from God to other or contrarie ends then those for which the Lord hath giuen them for this is heere condemned in the Israelites in that they bestowed their gold and siluer vpon their idols which they should haue imployed to the glorie of God and good of his Church Thus the Papists offend who bestow their wealth vpon their Images Copes Monasteries Thus carnall Gospellers offend who spend their riches vpon gorgeous attire vnfitting their calling vpon excessiue cheere and vaine pleasures which they haue receiued from God to this end that out of their superfluitie they should releeue the penury of their poore brethren Thus do they offend who vse their tongue to the blaspheming of Gods name which is giuen them to glorifie him And thus doe they offend who abuse their wits and learning for the nourishing of contentions and the maintenance and vpholding of iniurie oppression and iniustice which were giuen them to make peace right wrongs and further iustice as it is the vsuall fault of the Lawyers of our times c. All which being not only vnprofitable seruants in not vsing the Lords talents but also wicked and malicious enemies who abuse them to his dishonour shall if they perseuere in this sinne without repentance haue their portion in the lake which burneth with fire and brimstone ANd thus much concerning the sin of the people of Israel In the next place hee setteth downe their punishments for whereas he had vers 6. in generall threatned that he would hedge her in with afflictions now he proceedeth to specifie the particular kinds thereof First that he would depriue her of al those necessary benefits which appertained to the preseruation of their life vers 9. Secondly that hee would discouer her shame in the sight of her louers and expose her to reproch and contempt vers 10. Thirdly that he would cause to cease all her solemne festiuals and take away all cause of mirth and reioycing vers 11. Lastly that hee would destroy all her pleasant gardens and fruitfull vineyards and turne them into a vast wildernesse vers 12. After which comminations he repeateth againe their sins which were the causes of the punishments namely their vnthankfulnes in the latter part of the 12. verse and their idolatrie vers 13. and so hee concludeth the first part of this Chapter But let vs come to the particulars Vers 9. Therefore I wil Vers 9 returne and take away my corne in the time thereof and my wine in the season thereof and will recouer my wooll and my flaxe lent to couer her shame In which words hee threatneth that because The exposition the Israelites would not acknowledge the Lord to be the author and bestower of those manifold benefits which they enioyed but vngratefully ascribed the praise of them to their idols therefore he would strip them of all his blessings to the end that they who could not learne in the time of their plentie that the Lord had bestowed vpon them these his gifts might at least learne this lesson by the want of them I will returne and take away c. Some resolue these words thus I will receiue or resume my corne because the former verbe in the Hebrew phrase hath in it sometimes the nature of an aduerbe So Genes 26. 18. Isaak returning digged the Gen. 26. 18.
world that hated our head Christ will also hate vs which are his members as our Sauiour hath told vs Ioh. 16. 18. 19. Satan continually assayleth Ioh. 16. 18. 19. vs labouring to regaine vs into his thraldome and though we had no outward molestation yet our inbred enemie the flesh will not let vs want combersome trouble and vexation And therefore let vs not look for a paradise in this world which was appointed for our pilgrimage nor expect victorie and triumph before wee haue vndertaken and finished our warfare neither let vs imagine that we shall be conformable vnto Christ in glorie before we haue been conformable vnto him in his afflictions or that we shall raigne with Rom. 8. 17. 18. him before we haue suffered with him or finally that wee can passe into the kingdome of heauen but by many afflictions and tribulations Examples hereof we haue in Adam Act. 14. 22. Abel Abraham Isaac Iacob Dauid and in the Apostles yea in our Sauiour Christ himselfe who first suffered and so entred into glory And this is that which our Sauiour hath forewarned Luk. 24. 26. vs of in many places Mat. 10. 17. 26. 38. 16. 24. 24. 9. Iohn 15. 20. 16. 20. 1. Thess 3. 3. 4. 2. Tim. 3. 12. And therefore before we giue our names vnto Christ and make profession of his Gospell but let vs as he counselleth vs sit downe and with the wise builder count the cost lest hauing begun this great worke and not being able or willing to finish it we expose our selues to derision Let vs with Luk. 14. 28. 2. Cor. 6. 8. the Apostle resolue to go forward in our Christian course by honor and dishonor euill report and good report and make full account if we will be followers of Christ to waite vpon him with our crosse on our backes otherwise if we embrace Christ and his Gospell for worldly respects we will be ready to forsake him when we see our hopes frustrate with Iudas Simon Magus and Demas And though for a time we heare the Word with gladnes and bring forth the blade of a glorious profession yet when the sunne of affliction ariseth it will wither and in the time of temptation we shall fall away Luk. 8. 13. Luk. 8. 13. And these are the doctrines which we are to obserue out The Lord is the sole author of all true comfort and only giueth it to the conuerted 2. Cor. 1. 3. 4. 7 6. Rom. 15. 5. of the first benefit promised in the former part of the verse Now out of the second benefit namely the comfort and consolation of the Church promised in the latter part of this verse these things are to be obserued First we here learne that the Lord is the author of all true comfort which hee imparteth onely vnto those whom hee hath first allured and perswaded that is effectually called for where there is no peace with God nor peace of conscience there is no sound comfort but there is no such peace till we be conuerted and reconciled vnto God according to that Esa 57. 21. Howsoeuer therfore worldlings may laugh Esay 57. 21. from the teeth outward yet they haue no sound comfort till the Lord conuert them and speake comfortablie vnto their hearts their mirth being continually checked with the pangs of an euil conscience which continually summoneth them to appeare before Gods iudgement seate No Traitour being condemned can hartely reioyce till he haue his pardon c. The vse which we are to make hereof is that wee doe not seek for ioy consolation in worldly vanities in the meane time being destitute of the comfort of Gods Spirit but first let vs labour for assurance of our true conuersion and then being at peace with God wee shall be replenished with the ioy of the holy Ghost And secondly seeing there is no true comfort till God the author of consolation speake vnto our hearts let vs not seeke it elsewhere but with the Apostle beg it at Gods hand by prayer 2. Thess 2. 16. 17. 2. Thess 2. 16. 17. God afflicteth his but doth not ouerwhelme them with miseries Secondly wee heere learne that howsoeuer the people of God after their conuersion are lead into the wildernesse of affliction yet they are not left desolate to be ouerwhelmed with their miseries for though all other helps faile the Lord himselfe will speake comfortably vnto them and keep them from fainting or sinking vnder the heauiest waight of affliction Neither in truth is there any miserie so intolerable but it may be borne with patience and ioyfulnesse of them vnto whom the Lord hath spoken by his word and Spirit assuring them that they are reconciled vnto him and in his loue and fauour that they haue their sinnes pardoned and haue escaped condemnation that all things shall worke together for the best and that these momentanie and light afflictions 2. Cor. 4. 17. shall cause vnto them a superexcellent and eternall weight of glorie Examples hereof we haue in Abraham Iacob Dauid Elias in the Apostles Act. 5. 11. in the Thessalonians Act. 5. 11. 1. Thess 1. 6. who receiued the word with much affliction and with ioy of the holy Ghost 1. Thess 1. 6. And finally in all the faithfull who being iustified through faith and being at peace with God doe not onely reioyce vnder the hope of the glorie of God but also in tribulation Rom. 5. 1. 2. 3. Rom. 5. 1. 2. 3. And therefore when we heare of or feele sharpe affliction for the profession of the Gospell let vs not bee daunted or discouraged for the Lord when he hath brought vs into this wildernesse will speake comfortably vnto vs he will not suffer vs to be tempted aboue our power but will giue a good issue to all our trials and will so arme vs with inward comfort 1. Cor. 10. 13. that we shall easily indure all outward afflictions So that when we are brought into the wildernesse of affliction so far are we to be from doubting of Gods loue and fauour and of the comfort of his Spirit that then aboue all other times wee are surely to expect them Thirdly we are to obserue the meanes whereby this comfort The meanes whereby God comforteth vs. is deriued vnto vs namely by Gods speaking vnto vs the which speech is twofold the outward speech of the Gospell containing the glad tidings of our reconciliation with God and all the gratious promises of life and saluation in Christ and the inward speech of the Spirit crying in our hearts Abba Father and testifying vnto our spirits that we are Rom. 8. 15. 16. the sonnes of God And hence it is that the Spirit is called the Comforter Ioh. 16. 7. and our spirituall comfort the consolation Ioh. 16. 7. of the Spirit Act. 9. 31. If then we would haue this inward Act. 9. 31. ioy and comfort let vs with al diligence and attention
mind times of old wherein the Lord gaue vs sure testimonies of his loue and so from the immutabilitie of his loue mercy and goodnesse wee may receiue comfort So Dauid Psal 77. 11. Psal 77. 11. Secondly we may obserue how the Church behaueth her selfe when shee seemeth left and forsaken of God namely she sits downe like a desolate widdow and spendeth her time That we must not be carelesse and sencelesse in the time of affliction in mourning and lamentation whence we learne not to make light of this heauie affliction nor to walk vnder this waighty burthen with stiffe and stretched out necks but when God in the time of affliction seemeth to estrange and absent himselfe we must humble our soules with mourning and lamentation watch and waite for his returne and continually cry and call vpon him by hearty prayer desiring nothing in the world so much as that hee will hasten his comming and re-assure vs of his fauour And if we thus behaue our selues then shall we finde Gods promise verified Esa 54. 8. For a Esay 54. 8. little while haue I forsaken thee but with great compassion will I gather thee And by this meanes also shall we gather vnto our selues assurance that we are indeed espoused vnto God when as the Lord our husband hauing absented himselfe in some displeasure we doe not like strumpets rejoyce in his absence or if there be any little griefe seeke to put it off by haunting the company of vaine persons and by passing the time in sports and pastimes but like loyall and louing wiues bewayle his absence and displeasure taking delight in nothing till wee enjoy his loue againe in whom our soule delighteth Here therefore two extreames are to be auoyded for as we must not sincke and fall downe flat vnder the burthen of Gods displeasure so we must not stand vpright with stiffe and stretched out necks casting it aside without care or sorrow but we must take the middle course that is we must stoupe and buckle vnder our burthen as being weary of bearing it we must sit downe and mourne like a widdow forsaken and desolate delighting in nothing till wee feele and finde that God deligheth in vs and is reconciled vnto vs. An example hereof we haue in the Church Psal 137. 2. 3. Psal 237. 2. 3. Thirdly we are to obserue Gods wise mixture of Mercy and Iudgement that the Church might neyther be secure Gods wise mixture of Mercy and Iudgement and carelesse nor yet comfortlesse and without hope for whereas he saith that she shall sit mourning for many dayes herein is implyed that her afflictions should neyther bee very short nor very long First hee sheweth that they should not be very short for they should last for many dayes and then that they should not be very long for they should not last for many ages or many yeares but onely for many dayes He doth not reckon the time by minutes or houres for then they would haue beene secure and wretchlesse and so taking no care to arme themselues with patience they would haue beene altogether vnprepared when contrary to their hope their afflictions were tediously continued nor yet by yeares or ages least whilest he sought to arme them with patience he should disarme them of hope vvhich is our chiefe stay to keepe vs from sincking vnder affliction The vse which we are to make hereof is that vvhen vvee are in affliction vve doe neither expect present deliuerance nor yet imagine that God will forsake vs for euer For if our hopes be frustrate vve shall grow impatient and if vve haue no hope at all we shall grow desperate Fourthly vve may obserue that he saith the Israelits should That our afflictions are momentanie howsoeuer they seeme tedious to the flesh continue in their afflicted estate many dayes vvhereas in truth they continued diuers ages euen sixe hundred fourescore yeeres So hee saith that the Church of the Smirnians should haue tribulation for ten dayes Apoc. 2. 10. And that the Church should be fed in the vvildernesse of affliction a thousand two hundred and threescore dayes Chap. 11. 6. By vvhich computation hee teacheth vs how vve are to accompt of the time of affliction namely howsoeuer to the flesh it seeme long and tedious yet it is to be judged short momentanie in comparison of that eternall glory vvhich attendeth for vs after vve haue finished the short skirmish of afflictions When as therefore our troubles and crosses seeme so tedious as though they would neuer end let vs comfort our selues with this consideration that they are in truth but light short and momentanie in respect of that superexcellent and eternall waight of glorie which is reserued for vs. 2 Cor. 4. 17. 2 Cor. 4. 17. Fiftly whereas the Lord describing the widdowhood of the Church of Israell and the seperation betweene him and her doth after-wards expound himselfe and sheweth that it consisteth in the taking away of their King Magistrates The Magistracie and Ministerie signes of gods presence ciuill gouernment and the meanes of his publicke worship and seruice hence wee learne that Princes wisely ruling in the common wealth and godly and faithfull Ministers publickly executing their functions which concerne gods pure and sincere worship in the Church are notable signes representing vnto vs Gods owne presence So that where the Lord hath established a lawfull and vvise Magistracie and a godly learned and faithful Ministerie there himselfe is present ioyned in a neere communion with that church common-wealth where these are wanting from thence the Lord may be said to haue withdrawne himselfe and to haue made a seperation leauing such a people in the estate of an afflicted vviddow And this appeareth not onely in this but also in diuers other places of scripture For first for Kings and Magistrates they are said to be breathing and mortall gods and the children of the most high vvho in their gouernment after a more peculiar manner resemble their heauenly father Psal 82. 6. 7. In vvhose assemblies God standeth and Psal 82. 6. 7. judgeth righteous judgement ver 1. God standeth in the assemblie of gods he iudgeth among gods And for the ministery and publicke seruice of God vvee haue Christs promise That where two or three are gathered together in his name there is hee in the middest of them Mat. 18. 20. And howsoeuer Mat. 18. 20. being infinite he filleth heauen and earth vvith his presence yet after a more peculiar manner he walketh in the middest of the seauen golden candlestickes Apoc. 1. 13. that is he is present in his Church to rule defend and preserue it And hence it is that vvhen Dauid vvas banished from the Temple and debarred of the publike meanes of Gods worship hee complayneth that he vvas banished from Gods presence and cast Psal 42. 2. and 84. 1. 2. out of his sight Psal 42. 2. and 84. 1. 2. The vse hereof is first
reasoneth 2 Cor. 3. 6. 7. 8. 9. 2. Cor. 3. 6 7. The vse of this doctrine respecteth both Ministers and people the Ministers first for instruction that seeing the Lord hath aduanced them to such Honour and Dignitie they walke worthy this high calling thinking no paines too much which they shall take for the aduancement of Gods glory who hath so exceedingly honoured them Secondly for their consolation encouragement against all Consolation for Gods Ministers against contempt the miserie pouertie reproch contempt which they suffer in this life For though outwardly they are poore and destitute of all worldly pompe yet they are like the Kings daughter all glorious within though they are despised of men yet they are highly esteemed before God though the world esteemeth them as the very ofscouring of all things yet the Lord hath chosen them to be his chiefe Officers his Ambassadours his Stewards his Keepers of the inestimable Treasure of his Word and of his great seales the Sacraments of Baptisme and the Lords Supper The vse which concerneth the people is that they honour The people ought to reuerence Gods Ministers them whom God thus honoureth and that they behaue themselues towards their Ministers as it becommeth the rest of the familie to behaue themselues towards the steward or Treasurer the people towards the Ambassadour yea the children towards their fathers For looke what honor is done vnto them as being Gods Ambassadours that the Lord accounterh as done vnto himselfe whose person they sustain looke what disgrace and reproach is offred against them as being his Ministers the Lord esteemeth it as offred against himselfe and therefore will neuer let it goe vnpunished eyther in this life or in the life to come for if Dauid could not endure those insolent abuses which were by Hanun offered 2. Sam. 10. against his Ambassadours whom in loue and kindnesse he sent vnto him but reuenged them with the death and destruction of a great part of the people of Ammon how much lesse can the Lord endure that reproach injuries outrages should be offred against his Ambassadors and not reuenge these indignities which are not so much offred against men as in them against himselfe Fearefull examples hereof wee haue in the Scriptures as in the conspiracy of Corah and his associates whom the earth swallowed quick Numb 16. In Numb 6. 16. Ieroboam whose hand was withered vp for the contempt and violence which he offred against the Lords Prophet 1 Kin. 1. King 13. 13. In the two Captaines their fifties who were destroyed with fire from heauen because they came not to the Lords Prophet with that submissiue reuerence which beseemed them 2 King 1. 9. 10. 11. 12. In the fiftie two children 2. King 1. 9. 10 who were destroyed by Bears for scoffing at Elisha 2 Kin. 2 2. King 2. And the in people of Israell who because they mocked the messengers of God and despised their wordes and misvsed the Prophets therefore they were subjected to Gods heauie 2. Chro. 36. 16. 17. wrath and in the end vtterly destroyed 2 Chro. 36. 16. 17. The second thing to be obserued is the gorse ingratitude Our vngratefull abuse of Gods benefits of our corrupt natures whereby it commeth to passe that the more God multiplyeth his mercies the more ready we are to rebell against him and to prouoke his wrath by our sinnes for whereas Gods manifould benefits multiplyed vpon vs should make vs to humble our selues before him in that he hath made vs so deepely indebted to his infinite goodnesse we contrariwise abusing them make them serue as so many steps whereby we may ascend into the seate of pride whereas they should serue as so many common places to put vs in minde of Gods gracious goodnes towards vs we abusing them are made hereby more forgetfull of God as though now being throughly furnisht vve had no further neede of his helpe vvhereas they should serue as so many motiues to stirre vs vp to holy obedience that thereby vvee may glorifie God the author of all our good vve hereby grow more vndutifull like cockred children towards their Parents or pampred horses towards their maisters and are more ready to fall into the sinnes of pride voluptuousnesse loue of the world profanenesse and vtter neglect of religion and all religious dueties whereas the abundance of Gods blessings vvhich vve injoy should make vs to pittie and take compassion on those who want them they abused through our corruption doe make vs to disdaine contemne them furious and cruell in reuenge and insolent in offring wrongs and injuries And hence it is that the Lord doth so carefully vvarne the Israelites that when they did injoy all the blessings of Canaan they should not forget and rebell against him Deut. 6. 10. 11. 12. Into vvhich sinne they shamefully Deut. 6. 10. 11. Psal 62. 10. 1. Tim. 6. 17. fell notwithstanding they were thus admonished So Psal 62. 10. 1 Tim. 6. 17. Examples of this vngratefull abuse of Gods blessing we haue in Saul Ieroboam Naball Nebuchadnezzar Hos 10. 1. and 13. 6. the people of Israell but neuer vvas age more fruitfull of these examples neuer land more plentifull in these vngratefull presidents then this of ours wherein the more the blessings of God abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound likewise so that hard it is to finde a man bettered by Gods benefits or more zealous of Gods glory the more blessings they receiue from him but contrariwise the more they abound in honors riches peace health and all kind of prosperity the more they shew their profanenes irreligion worldlines and vtter neglect of all holy duties The vse of this doctrine is first that seeing through our corruption we are so apt to abuse Gods blessings we be made hereby more watchfull ouer our owne hearts when wee are in prosperitie that we be not ouertaken with this vnthankfulnesse and that wee bee no more earnest in begging these temporary benefits then in praying also for an holy vse of them that they may serue as helps and furtherances vnto vs in all holy and Christian dueties for if the more we abound in them the more we abound in sinne against God then doe they cease to bee blessings and benefits and become snares to intangle vs and thornes to choak in vs all vertue and godlinesse Secondly that we arme our selues with patience when as wee are not so much increased in these temporall benefits seeing the Lord herein respecteth the good of his children and with-holdeth worldly blessings from them because hee knoweth they would abuse them vnto sinne Thirdly that we be not vexed out of measure with impatiencie when as those of whom we haue best deserued doe shew themselues vngratefull to vs considering that wee continually shew our selues much more vnthankfull against God vnto whom we are
to be excused if they reserue their hearts for God But let such know that herein they rob God of his glorie in denying to make publike profession of his true religion they giue a grieuous offence to their weake brethren who see their outward practise and do not see their inward intention they spoile the Lord of his right in that they doe not worship him in the whole man but with a part onely they cast themselues into desperate danger of making a further apostasie from God and his true religion and of embracing idolatrie both in bodie and minde they depriue themselues of a good testimonie of their owne saluation in a word they Rom. 10. 10. deny Iesus Christ and his truth before men and therfore vnlesse they repent of this sinne he will also deny them before his Father in heauen as it is Matth. 10. 33. Matth. 10. 33. Fiftly we here learne that all places lose their dignitie and become infamous when as they are defiled with sinne All places lose their dignitie when they are defiled with sinne and consecrated to idolatrie and consecrated to idolatrie so famous Gilgal which was ennobled by many memorable accidents which there hapned became through the idolatrie there committed so infamous and of such bad note that the people of Iuda are forbidden to resort vnto it And Beth-el which in former times was the house of God by the like abuse became Beth-auen a house of vanitie So Shilo which was greatly renowned because God had set his name there and placed therein his Tabernacle and Arke the visible signes of his presence became afterwards as remarkeable for Gods heauie iudgements as before it had been for his great mercies through the grieuous sinnes therein committed so as the Prophet Ieremie doth propound it as a paterne and example of Gods fearefull wrath to keep the people of Iuda from glorying in the Temple Ier. 7. 12. Psal 78. 60. The like may be said of the Jerem. 7. 12. Psal 78. 60. Temple it selfe which in the first institution was the house of prayer consecrated to Gods publike worship and seruice but through the wicked abuse thereof it became by Christs owne testimonie a den of theeues Matth. 21. 13. So Ierusalem Matth. 21. 13. the holy citie is become an harlot and whereas heretofore it was the place of Gods presence it is now the prey of Gog and Magog And Rome also which was the spouse of Christ is become the whore of Babylon and whereas heretofore it was a famous Church professing and practising Gods true religion now it is become the habitation of diuels the hold of all foule spirits and a cage of euery vncleane and hatefull bird as it was prophesied of her Apoc. 18. 2. Apoc. 18. 2. The vse hereof serueth first to admonish vs that we reade our lesson out of all these examples which were written for our learning namely that we do not vaunt of our land countrie as being a place wherin the Church is seated Gods true religion planted and his pure and sincere worship established and exercised for if we securely go on in sin sheltering our selues from the heate of Gods anger vnder the shade of these priuiledges we shall in the end finde that our countrie was neuer so famous in the fruition of Gods manifold mercies as it shall be infamous and reproched through the filthinesse of our sins and the fearefulnesse of Gods vengeance which he will execute amongst vs. Secondly it confuteth popish pilgrimages vnto Rome Popish pilgrimages confuted and the Holy land for though these places retained still their ancient diguity and maintained still Gods pure religion yet haue wee no reason to goe vnto them to worship God seeing in the time of the Gospell all difference of places is taken away Neither are we now restrained to mount Gerazim or Ierusalem or Rome or any other place but this only is required that as God is a spirit infinite and omnipresent so wee worship him in spirit and truth as it is Ioh. 4. 23. To this purpose Ioh. 4. 23. Hierome one saith Non Hierosolymam vidisse sed Hierosolymis bene vixisse laudandum est It is no commendation to haue seene Hierusalem but to haue liued well at Hierusalem that is praise worthie Another saith Non terrena sed coelestis Hierosolyma Bernard epist. 319. ad Lelbert Abbat requirēda est non pedibus proficiscendo sed affectibus proficiendo that is We must not seeke after the earthly but the heauenly Ierusalem not by pilgrimage on foote but by bettering our affections How much lesse then are wee now to trauaile vnto these places seeing these Beth-els are become Beth-auens and howsoeuer they were heretofore the places of Gods worship yet are they now vtterly degenerate being wholly deuoted to Turcisme Antichristianisme superstition and idolatrie and therefore hauing lost their ancient dignitie and now become infamous we are not to esteeme them as they were but as they are nor to go vnto them lest they taint vs also with their superstitions and idolatrie The Last thing which is heere to be obserued is that the All mixture betweene true and false religion condemned Lord condemneth all manner of mixture betweene true religion and false religion betweene his pure worship prescribed in his word and wil-worship superstition and idolatrie For he could not endure that those who went vp to Gilgal and Beth-auen and communicated with idolaters should sweare by his name and thereby make a kind of outward profession of his religion he could not abide the halting of the Israelites betweene him and Baal but putteth them to their choice either to worship him alone or Baal alone 1. King 18. The like place we haue Ezech. 20. 39. As 1. King 18. Ezech. 20. 39 Jer. 44. 26. for you O house of Israel thus saith the Lord God go you and serue euery one his idoll seeing that you will not obey me and pollute my holy name no more with your gifts and with your idols So Zeph. 1. 4. 5. he threatneth to cut off all those who worshipped Zeph. 1. 4. 5. the host of heauen and them that worship and sweare by the Lord and sweared also by Malchan And this was the sin of the Samaritanes who worshipped the true Iehouah because they would auoid his punishments but withall worshipped together with him the gods of their own countries as appeareth 2. King 17. 29. 30. 2. King 17. 29. 30. The reason why wil-worship is condemned 2. Cor. 6. 14. 15. The reason why this sin is so straitly forbidden and condemned is because first there can be no communion betweene God and idols betweene his true religion and wil-worship idolatrie and superstition according to that 2. Cor. 6. 14. 15. What fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Belial or what part hath the beleener with the infidell and