hearing their sinnes reprehended Fourthly we are to obserue that this our Prophet was sent as Gods ambassadour when he was but young and continued No age exempted from Gods seruice it vntill his old age Whence we learne that no age is exempted from Gods seruice nor any time so vnfit but that if it please the Lord to grant the assistance of his Spirit a man may in it aduance the glory of God and benefit the Church And therefore we may not excuse our selues by our youth as though it were not time for vs to begin to serue God nor by our age as though that should exempt vs from Gods seruice as being too painefull and laborious but as we are to beginne betimes so we are to hold out to the end seeing nothing is more honourable then a gray head in the waies of righteousnesse Pro. 16. 30. Prou. 16. 30. More especially the people may here learne not lesse to The youth of Gods Ministers not to be despised esteeme Gods ambassage by reason of the youth of the ambassadour seeing the Lord hath called both young and old and fitted the one as well as the other for this seruice to the end that we should not rest and depend vpon the person of the Minister but vpon his owne ordinance the ministerie of his word and on the blessing of his holy Spirit whereby onely it is made effectuall for our saluation Ieremy was but a childe that is young in yeares when he was called to be a Prophet Ier. 1. 6. but yet he must not be afraid to speake to Jer. 1. 6. 8. the ancient and mighty because God was with him to deliuer him vers 8. Timothy was called to be an Euangelist whilest he was yong but yet no man might despise his youth 1. Tim. 4. 12. 1. Tim. 4 12. Hosea prophecied in his young daies but they were not excused hereby who would not heare him nor exempted from feeling Gods iudgements Fiftly we may here obserue that he did prophecie the ruine The ruine of Israel foretold when it most flourished of the kingdome of Israel not in the declining state thereof but in the raigne of Ieroboam vnder whom it most flourished when there was no appearance of such future calamities as were foretold by the Prophet for Iehoash his father had gotten the vpper hand of Amaziah King of Iudah and had carried away the treasures of the Temple and the Kings house and Ieroboam himselfe hauing obtained many notable victories against his enemies inlarged the borders of the kingdome to her ancient limits So that now the idolatry of those times might be defended in that it had more prosperous successe then the pure worshippe of God in the kingdome of Iuda but in these times God sendeth his Prophet being young of yeares to reproue King and people for their idolatrie and to denounce and foretell the vtter subuersion of the kingdome Where first we may obserue the vndoubted truth of this prophecie seeing he could by no other meanes but by the inspiration of Gods Spirit attaine to the knowledge of the ruine of the Kingdome when in respect of the present flourishing estate thereof there was nothing lesse feared or expected Secondly whereas it is said that the Prophet prophesied The Prophets courage in the time of Ieroboam and in that flourishing estate of the kingdome foretold the ruine thereof hence we obserue that notable boldnes and couragious fortitude of this Prophet who durst vndertake and go through a matter of such great difficultie and danger For seeing the victorious King and people were made drunke with prosperitie exceedingly lifted vp in pride in their good successe and long hardned with their customable liuing in all maner of wickednes it may easily be guessed with what scoffes and taunts they entertained the Prophet and vnto how many dangers hee exposed himselfe where he prophecied of their destruction which they not so much as feared The which serueth to teach Gods Ministers in these times boldly and couragiously to deliuer Gods embassage euen before Kings and great Potentates when they are called hereunto and not to be daunted with the face of man when they speake in the place of God nor to be discouraged with scoffes taunts and reproches difficulties and dangers which they vndergo in performing their dutie for hee that hath set them on worke will giue them their wages so that they shal not suffer the lest thing for his sake which he wil not recompence an hundred fould Thirdly wee obserue Gods maruelous and miraculous preseruation of this his Prophet in the middest of all these Gods power in preseruing his Prophet dangers for the space of many yeeres together so that though he was compassed about with wicked men and was vnder the gouernment of Idolatrous Kings against whose idolatrie he inueighed yet God deliuered him in the middest of all these perils and brought him in peace in his very old age vnto his graue as Epiphanius writeth The consideration whereof should encourage Gods Ministers to goe on in the performance of their dutie euen through the middest of dangers seeing the speciall prouidence of God watcheth ouer them and will preserue them in their waies though it seeme neuer so impossible so farre forth as God thereby may be glorified and their saluation furthered Examples of this marueilous preseruation wee haue in Noah Lot Moses Elias Iohn the Euangelist Martin Luther and many others Fourthly in the example of this Prophet Gods Ministers Vices are to be reproued when they most prosper may learne to set vpon and inueigh against vices not onely when they are discountenanced with Gods iudgements and vnder foote but then most especially when they are intertained with most prosperous successe and do seeme to be approued by God in regard of that peace and prosperitie which doth attend vpon them Lastly heere we learne that we are not to iudge of Gods loue and fauour nor of the vertues and religious godlinesse Prospertie no true signe of Gods loue of a State by their good successe and prosperous affaires for vnder the gouernment of this King Ieroboam such was the estate of this kingdome and people and yet the Lord sendeth his Prophet to shew them that they were out of his fauour and that he would diuorce them from him for their manifold adulteries that their religion which was accompanied with prosperitie and all worldly felicite was false idolatrous and superstitious and that they abounded in all sin and wickednesse ANd thus much concerning the inscription now it followeth that we speake of the legall comminations where first is set downe their sin and secondly their punishment Their maine and capitall sinne was idolatrie which is signified vnder the typicall mariage of the Prophet with a wife of fornications the which is enioyned by the Lord vers 2. and vndertaken by the Prophet vers 3. Vers 2. At the beginning the Lord spake by Hosea and the
Vers 2 Lord said vnto Hosea Go take vnto thee a wife of fornications and children of fornications for the land hath committed great whoredome departing from the Lord. In this verse is contained the Lords commandement and the reason thereof In the commandement is set downe 1. The time or order 2. The commander 3. The person vnto whom the commandement is directed 4. The thing commanded The time or order in these words At the beginning The expositiō At the beginning which some expound that the Lord first spake vnto this Prophet before he spake vnto any of the rest and sent him to prophecie vnto the people before any of the other Prophets But this being generally vnderstood is not true seeing before he had spoken to many as to Abraham Noah Elias Elizeus c. And if more particularly we vnderstand it of the Prophets of his time whose writings are extant it is not probable that Hosea was first but rather Ionas who prophecied in the beginning of Ieroboams raigne and did foretell all his famous victories as appeareth 2. King 14. 25. 2. King 14. 25. whereas it is very likely that Hosea prophecied not vntill the latter end vnlesse we would say that he prophecied 100. yeares for so much it is almost from the beginning of Ieroboams raigne to the beginning of Ezechias And moreouer it is heere said vers 4. that the iudgements threatned by Hosea should within a little while be inflicted which was not in Ieroboams raigne but in his sonnes and those who succeeded him These words therefore are rather thus to be vnderstood that this was the beginning of the Lords speech vnto Hosea or that the Lord thus began his speech vnto Hosea when he called him to be his Embassadour vnto the people and this the Hebrew text will well beare for it may as well be translated thus The beginning of the Lords speech as at the beginning the Lordspake seeing the word may indifferently be either noune or verbe The Commander is Iehouah who doth not speake vnto The Lord spake to Hosea the people immediately by his owne voice but by his Prophet Hosea the word in the originall signifieth that the Lord spake in Hosea which some expound that the Lord spake vnto Hosea some that he spake with Hosea some that he spake by Hosea but somewhat more is here to be vnderstood namely that he so spake by him as that also he spake in him prompting him as it were by his Spirit what hee should deliuer from him to the people In the first verse it is said that the word of the Lord came to Hosea by which we are to vnderstand not onely that the Lord barely spake vnto the Prophet for so the Lord also speaketh to all whom he instructeth by his word but that he spake vnto him immediately by himselfe and not as vnto an ordidary man but as vnto his Prophet whom he sent as his ambassadour vnto the people with his word in his mouth which he was to deliuer vnto them as in Gods owne person Here it is said that the Lord spake not onely to him and by him for he spake also by Balaams Asse vnto his Master vsing him as his instrument to reproue the Prophets folly but also that he spake in him because the Spirit of God dwelling in him directed his tongue so that he deliuered nothing according to his owne inuentions but the pure word of God The like phrase is vsed 2. Sam. 23. 2. Haba 2. 1. Heb. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 23. 2. Habbac 2. 1. 2. Cor. 13. 3. Matth. 10. 20. 2. Cor. 13. 3. Seeing ye haue experience of Christ that speaketh in me Matth. 10. 20. For it is not you that spake but the spirit of your Father which speaketh in you By all which places it appeareth that God dwelling in his Prophets Apostles and Ministers by his holy Spirit doth vse them as his instruments in his owne stead to deliuer his word vnto his people In the words following he addeth That the Lord said vnto Hosea which hath relation vnto the speciall commandements which ensue So that here is somewhat more to be vnderstood then was expressed in the first verse namely that the Lord did not onely speake vnto the Prophet generally but that hee thus spake after this speciall manner as followeth And this is the meaning of the first wordes of this verse the summe whereof is this that the Lord when as he called Hosea to be a Prophet put his word into him and spake in him and by him as his Ambassadour who represented his owne person and for the beginning of his speech caused him to vse the words following vnto the people Now let vs come to the doctrines and instructions which arise out of these words First here we obserue that before The do ∣ ctrines the Lord sendeth Hosea to speake vnto the people he first speaketh vnto the Prophet and putteth his ambassage into God furnisheth all whom he sendeth on his Embassage his mouth preparing and fitting him vnto this great worke vnto which he called him From whence we learne that all who are called of God to the worke of the ministery are first by him so furnished with the gifts of his Spirit that they are in some good sort enabled to deliuer Gods word and message vnto the people And this is apparant through the whole course of the Scriptures for those who were after an extraordinarie manner called were also extraordinarily furnished for this worke as the Prophets and Apostles those who had an ordinary calling were prepared by ordinarie meanes as in the schooles of the Prophets as the vse also is still amongst vs at this day Whereby it appeareth that those blinde guides and dumbe Ministers which in these times abound were not sent of God for if an earthly Prince will not make choyce of an ignorant and speechlesse Ambassadour much lesse will God infinitely wise make choyce of such messengers especially considering that hee is in himselfe able to furnish any whom he sendeth with sufficiency of gifts fit for that calling vnto which he calleth them Secondly we may obserue that the Prophet doth not enter into the worke of his Calling before he is after a speciall An outward Calling necessary for Ministers manner sent from God although hee was furnished with gifts and had his minde illuminated by the Lord speaking to him and in him From whence we learne that we are not to thrust our selues into this Calling though wee had great knowledge and learning vnlesse we be first called and sent by God which extraordinarily was done by God himselfe to the Prophets and Apostles immediately and ordinarily by the Church or those which by the Churches consent are appointed for this purpose For though Christ had instructed his Apostles yet they preach not till he sendeth them Matth. 10. 5. Though Iohn the Baptist was strong in the spirit Matth. 10. 5. yet he
rebellious Israelites which were the seed Answer of Abraham according to the flesh yet he would be as good as his promise which is to be vnderstood of the seede of Abraham not according to the flesh but according to the spirit that is both of the Israelites and also the Gentiles which should in great numbers be gathered into the Kingdome of Iesus Christ and be true members of his Church Secondly whereas the faithfull might haue been ouerwhelmed The multiplying of Gods Church by ioyning together the Iewes and Gentiles with sorrow and troubled with many doubtings when they heard of the vtter reiection of the Israelites as though the Church of God should thereby come to ruine the Prophet comforteth them and strengtheneth their saith against such doubtings by assuring them that the Lord would make good his promise concerning the multiplying of Abrahams seed as the starres of heauen and that this reiection of the rebellious Israelites should be so far from hindering of it that he would in his infinit wisedome make it an occasion of accomplishing his promise and multiplying his Church because in regard of his promise made to Abraham he would in the ministery of the Gospell by his Apostles and Ministers call into his Kingdome of grace first the Israelites and then by occasion of them the Gentiles amongst whom they were scattered and so of both the reliques of Abrahams posterity according to the flesh and of the beleeuing Gentiles his children according to the spirit he would multiply the number of his Church like vnto the stars of heauen and sands by the sea side in multitude But let vs come more particularly vnto the words of the text Yet the children c. Here the Prophet ioyneth those things which in their owne nature seeme to differ as though he should say The former threatnings which I haue denounced may seeme to contradict Gods promise made to Abraham concerning the multiplying of his seede but notwithstanding that the Lord will execute those iudgements which I haue denounced yet he is not vnmindfull of his promise but will though he cast off the rebellious Israelites multiply the true sonnes and children of Abraham consisting not onely of the beleeuing Israelites but also of the beleeuing Gentiles which by the preaching of the Gospell shall be conuerted vnto the faith and so adioyned to the Church as the starres of heauen and like the sands by the sea side in number And therefore the wicked Israelites haue no reason to insult in their security as though Gods Church could not stand if they fall but must needes be ouerthrowne in their ruine and as if God could not be true of his word vnlesse they were preserued and multiplied seeing the Lord in his infinite wisedome and power can of stones raise vp children vnto Abraham and of vnbeleeuing Gentiles make beleeuing Matth. 3. Christians Yet the number of the children of Israel c. By children of Israel we are to vnderstand the whole Church of God vnder the gouernment of Christ consisting of all beleeuers both Iewes Israelites and Gentiles For Israel in the Scriptures â— diuersly taken sometimes for the whole people which were the posterity of Iacob according to the flesh and sometimes for the ten Tribes alone and that both elect and reprobate beleeuers and vnbeleeuers sometimes it is taken for them onely who were Israelits according to the flesh by naturall generation and not according to the spirit borne by spirituall regeneration neither children of the promise made to Abraham because they were not indued with the faith of Abraham Of such the Apostle speaketh Rom. 9. 6. All are not Israel which are of Israel 7. Neither all children because Rom. 9. 6 7. they are of the seede of Abraham c. And 1. Cor. 10. 18. Behold 1. Cor. 10. 18. Israel which is after the flesh Of these the Prophet here speaketh not because they were not members of the Church of Christ but rather these are those whom in the former verses the Lord threatned to reiect and to withdraw all mercy from them Sometimes it is taken for those who like Nathaniel are true Israelites indeed both in regard of their naturall generation and also their spirituall regeneration the children of Abraham both because they issued out of his loynes and likewise because they were indued with his faith And of these Christ speaketh Matth. 10. 5. Goe not into the way of the Matth. 10. 5. 6. Gentiles 6. But rather to the lost sheepe of the house of Israel And Matth. 15. 24. Matth. 15. 24. Sometimes it is taken for those which are not the sons of Abraham according to the flesh but according to the spirit borne vnto him not by nature but by grace and according to the promise Gen. 17. 5. which were all the beleeuers Gen. 17. 5. amongst the Gentiles that imbraced the faith of Abraham And of both these latter kindes of Israelites is this prophecie to be vnderstood first of the beleeuing Israelites which from the comming of Christ to the end of the world should be effectually called by the preaching of the Gospell neither are they here excluded as some haue imagined who expound this prophecy onely of the calling of the Gentiles seeing our Sauiour professeth that he was sent in the first place to them Math. 15. 24. And the Apostle Rom. Matth. 15. 24. Rom. 11. 25 26. 11. 25 26. That Israel likewise shall be saued when the fulnesse of the Gentiles is come in and seeing many also by the ministery of Christ and his Disciples were conuerted to the faith But howsoeuer this prophecy is to be vnderstood of them in the first place yet not of them onely but likewise of the beleeuing Gentiles which were added to the beleeuing Iewes and became one Church with them as appeareth Ioh. 10. 16. And this is manifest first because otherwise the promise John 10. 16. here made of multiplying the Israelites like the sands by the sea side in number could not be verified if it should be vnderstood onely of the children of Abraham according to the flesh whereas it is fully accomplished if it be vnderstood of his children according to the spirit as the Apostle also sheweth Rom 4. 16 17 18. Rom. 4. 16 17 18. Secondly the Apostle meeting with an obiection which might arise from the comparing of the small number of those who did beleeue with the promise made to Abraham concerning the multiplying of his seede as the starres and sands which also is repeated in this place affirmeth that Abrahams children should haue their name in Isaac Rom. 9. 7. Rom. 9. 7 8. and expounding himselfe verse 8. he saith that they which are the children of the flesh are not the children of God but the children of the promise are counted for the seede So that all the elect of God indued with the faith of Abraham are to be accounted his children and the onely true Israelites And
this is signified when as it is said that his children should be called in Isaac who was not borne vnto Abraham according to the course of nature for Abraham was almost an hundred yeares old and Sara was likewise stricken in yeares and barren Rom. 4. 19 20. but his birth was rather to be ascribed to the free promise of God apprehended by the faith of Abraham and not to naturall strength and ordinary generation And hence it is that he is called the child of the promise and not the child of the flesh as Ismael was who was borne according to the ordinary course of nature and likewise according to his example those are reputed the true childrē of Abraham who are the children of the promise begotten not according to nature but Gods free grace indued with the faith of Abraham and not like Ismael his children onely according to the flesh And this may further appeare by plaine testimonies of Scripture Rom. 4. 11 12. the Apostle saith that Abraham Rom. 4. 11 12. was the father not onely of the circumcised but also of the vncircumcised who beleeue and walke in the steps of his faith The which argument he more fully handleth verse 13 14 15 16 Gal. 3. 7. 17 18. Gal. 3. 7. They which are of faith the same are the children of Abraham Lastly the Apostle Paul who was indued with the same spirit of God that our Prophet was and therefore most fit to interpret his meaning expoundeth this prophecy of all the faithfull both Israelites and Gentiles as appeareth Rom. 9. 24 25 26. so Pet. 1. Epist 2. 10. Rom. 9. 24 25. And thus it appeareth whom we are to vnderstand by the children of Israel In the next place we are to consider the number of the Church which is expressed comparatiuely as the sand in the sea which cannot be numbred nor told In which words he alludeth vnto the promise of God made to Abraham Gen. 22. 17. Therefore I will surely blesse thee and Gen. 22. 17. will greatly multiply thy seede as the starres of the heauen and as the sand which is by the sea shore c. so Gen. 15. 5. and withall Gen. 15. 5. expoundeth that promise shewing of whom it was meant namely of the whole Church of God Israelites and Gentiles who being indued with the faith of Abraham were alone to be esteemed his seed as the Apostle likewise interpreteth it Rom. 4. 18. The like place vnto this we haue Ier. 33. 22. Rom. 4. 18. Jer. 33. 2. By all which is signified that the Church of God after the comming of Christ gathered together by the preaching of the Gospell should be in numbers numberlesse euen like vnto the sands by the sea side which howsoeuer God infinit in knowledge can number yet vnto man they are innumerable And not onely so but that also it should not as in former times be contained within the narrow limits of Canaan but extend it selfe very spatiously ouer the face of the earth For here he vseth two words the first is referred to a continued quantity of place which cannot be measured the other to a discrete quantity that is to the number or multitude which cannot be told By both which ioyned together he sheweth that the Church of God and Kingdome of Christ should be so spatious that it should be contained in no limits and so many in multitude that it should be defined with no number But here it may be demanded how this can stand with the saying of our Sauiour Christ who calleth his Church a little flocke I answer that Christ speaketh of it being compared with infidels worldlings which are not of the church in respect of whose huge multitude the true church of Christ is but a little flock but yet being considered in it selfe the number thereof is great euen like the starres of heauen and sands by the sea shore which cannot be measured nor told And thus much for the number of the Church In the next place is set downe the time in which this increase of Gods people should be not in the time present but in the time to come euen after the comming of Christ when by the preaching of the Gospell the Gentiles should be called and ioyned to the Church of the Iewes So that first the children of Israel who were the children of Abraham according to the flesh onely must be cast off before his children according to the spirit should be receiued into the couenant first the naturall branches of the Oliue must be broken off because they were vnfruitfull and then the wilde branches must be grafted in and therefore their reiection should be so farre from bringing Gods Church to ruine that God after their casting off would exceedingly multiply and inlarge it And thus haue I shewed the meaning of the first point The Do ∣ ctrines The doctrines which from hence arise are these First we may learne what is the disposition and behauiour of hypocrites The disposition of hypocrites to boast themselues in outward titles who boast themselues of their outward titles shewes and ceremonies whereas they are destitute of al correspondency in substance sincerity and truth and together how we may beate downe their pride and answer their vaine brags The Israelites resting in the outward titles of the posteritie of Abraham the Church and people of God and in performing some externall worship consisting rather in ceremonies then in substance in vaine shewes and shadowes and not in spirit and truth were hereby so puffed vp in pride and lulled asleepe in such deepe security that they imagined God could not be true of his word vnlesse they were preserued and that there was no way but the Church must needes vtterly perish if they were ouerthrowne and reiected and therefore against all the threatnings of the true Prophets they opposed these titles and shadowes that they were the posterity of Abraham the Church of God his chosen people who were in the couenant and such as had the Temple Arke and Law amongst them and with these bucklers they fenced and bore off all threatnings of their ruine and destruction and kept them from wounding their consciences with vnfained sorrow for their sinnes and withall were moued hereby to condemne the Prophets to be liars who spake not frō the Lord but according to their own melancholie phantasies and discontented conceits To these our Prophet by a Prolepsis answereth that though they were the posteritie of Abraham and Iacob yet they were not true Israelites but degenerated Iizreelites such as had onely outward titles shewes ceremonies and external prerogatiues but that they were not the children of Abraham according to the spirit not in the couenant of grace which they had often broken not the true Church and people of God seeing they had forsaken him and in stead of his true worship which ought to be performed in spirit and truth they offered vnto him a false worship according to
this serueth to confute the dotage of the Brownists who imagine that there is no true Church but themselues and such as are reformed according to their owne phantasies an example whereof is not to be found in all Christendome as may appeare by their owne practise who haue refused to ioyne with those Churches which are most reformed For if in the time of the Gospell the Church of Christ must be multiplied like the sands in number then certainely it cannot be restrained to their conuenticles scarsely deseruing the name of a congregation Lastly here we may obserue the certaintie of the calling The certentie of the calling of the Gentiles of the Gentiles for the Israel of God must bee multiplied like vnto the starres and sands in number but this cannot bee vnderstood of the sonnes of Abraham according to the flesh whose number since the comming of Christ is not multiplied but exceedingly diminished and concerning them God saith that though the children of Israel were as the sands of the sea yet shall but a remnant be saued Isai 10. 21. Esay 10. 21. Rom. 9. 27. Rom. 9. 27. and therefore it must needs be vnderstood of the whole Church of God both Iewes and Gentiles gathered together by the preaching of the Gospell The like testimonies we haue concerning the calling of the Gentiles Psa 2. 8. Psalm 2. 8. where God the Father promiseth to his sonne that he would giue him the heathen for his inheritance and Esa 2. 2. it is said Esa 2. 2. 65. that all nations shall flow vnto the house of God So Esa 65. 1. 1. Amos 9. 11. 12. Ioh. 10. 16. The calling of the Gentiles ministers matter of ioy and thankfulnesse Amos 9. 11. 12. Ioh. 10. 16. The consideration whereof as it ministreth vnto vs all sound matter of consolation in that the wall of separation is broken downe so that the mercies of God haue as free a course vnto vs as euer they had to the Iewes so it should fill our hearts with true thankfulnes and our mouthes with praises and thanksgiuing to God who hath now effectually called vs and reconciled vs vnto himselfe which were not only strangers but also enemies vnworthie of his least fauour nay worthie of his eternal wrath and displeasure seeing we went forward in our sins in the blindnes of our minds and hardnes of our harts not so much as desiring grace reconciliation And so much concerning the multitude of Gods Church In the second place is set downe the dignitie thereof And in the place where it was said vnto them Ye are not my people it shall be said vnto them Ye are the sons of the liuing God Where Exposition first is set downe the amplitude of the place which should receiue this inestimable priuiledge Secondly the parties or persons who are exalted to this high dignitie Thirdly the meanes or instrument whereby it should be conferred Lastly the dignitie and prerogatiue it selfe The amplitude of place is described in these words And in that place where it was said vnto them ye are not my people Others reade it thus Et pro eo quod dicebatur c. and for that or in stead of that c. vnderstanding it onely of the change of speech and not of amplitude of place as Pagnine and Tremellius But for as much as the other translation agreeth with the originall with antiquitie with their owne translation of the like phrase Leuit. 4. 24. Ier. 22. 12. and seeing also the Apostle Paul inspired with the same spirit retaineth Leuit. 4. 24. Ier. 22. 12. the same Rom. 9. 26. therefore I rather imbrace it then the other The meaning of this phrase is this that God Rom. 9. 26. would gather vnto himselfe a Church not out of Canaan only but out of al places and from amongst al nations which were not called in times past the people of God or which were called Not my people Now in all places and nations of the world it might be said of them before the comming of Christ that they were not Gods people sauing in Iudea onely and therefore God here promiseth that his Church and the world should haue the same limits and that he would gather it out of all nations which in times past had not been his people The truth of which exposition may appeare by the manner of speech here vsed for it is not in the originall as in our translations in the place where it was said but in the place where it shall be said not restraining it to the land of Canaan where they now were but extending it to all the nations amongst whom the Israelites were afterwards scattered when and not before they were excluded from the name and priuiledge of Gods people The second thing to be considered is the parties who are exalted vnto this high dignity namely they to whom it was That we are called the people of God three waies Rom. 11. 2. said ye are not my people Now we may be said to be or not to the people of God three waies first in respect of his eternall decree of predestination so Rom. 11. 2. God hath not cast away his people whom he knew before Secondly in respect of admission into the couenant of workes in which respects the Israelites were called peculiarly the people of God Deut. 7. 6. 14. 2 26. 18. Exod. 19. 5 6. Thirdly in respect of our Deut. 7. 6. 14. 2. 26 18. Exod. 19. 5 6. Hos 2. 1. T it 2. 14. admission into the couenant of grace so Hos 2. 1. Tit. 2. 14. In the first sense we are not to vnderdand this place for those that are reiected in Gods eternall councell from being his people shall neuer be called his sonnes seeing his decree is vnchangeable Neither are we to vnderstand it of the inward admission into the couenant of grace for this couenant can neuer be broken betweene God and his people because it is so written in their hearts by his holy spirit that they cannot depart from it and those whose sinnes God forgiueth he will neuer remember as appeareth Ier. 31. 32 33 34. But it is to be vnderstood of the couenant of workes in Ier. 31. 32 33. which respect both Iewes and Gentiles were said not to be Gods people The Iewes because breaking the couenant they were reiected from being Gods people as appeareth in the 9. verse The Gentiles because they were neuer admitted into it Whereby it appeareth who they are that are exalted to be the sonnes of the liuing God namely both Iewes and Gentiles seeing of both it was said that they were not Gods people of the Israelites because they were reiected of the Gentiles because they were not admitted And thus the Apostle Paul expoundeth it Rom. 9. 23 24 25 26. But howsoeuer this is spoken of both Iewes and Gentiles Rom. 9. 23. 24. that they should be called the soones of the liuing God yet not
hauing found vs carried vs on his shoulders into his sheepfold of grace and happinesse Thirdly we are to obserue the meanes whereby Christ Christs bloodshed the meanes of our gathering into the church gathered vs into his Church namely by shedding his blood for sinne which excluded vs out of it and scattered vs abroad could not be done away but by Christs death whereby Gods iustice was to be satisfied and his wrath appeased The consideration whereof as it should make vs most thankfull to our good shepheard Christ who hath not spared to giue his life for his sheepe so it should make vs most carefull to walke in the waies of Gods Commandements and to auoid the by-paths of errour and sinne lest after we are gathered together and brought into Christs fold we wander againe and goe astray and so fall into the iawes of the spirituall wolfe who daily seeketh to deuoure vs. For if we neglect the paines and labour yea the losse of the pretious blood of our good shepheard which he spilt in seeking vs that he might free vs from danger and bring vs safe to his sheepfold and suffer our selues to be allured with euery vaine triffle to leaue his flocke and to wander in the deserts of the wicked world till we are againe lost and subiect to the former dangers from which he freed vs let vs take heede lest he also basely account of vs as being vnworthie of a second labour in seeking of vs. Fourthly we are to obserue that the meanes whereby hee The ministrie of the word the meanes of applying Christs benefits vnto vs. Iohn 10. 27. applieth the former benefit vnto vs making it effectual for our gathering into his Church is the ministerie of his word his holy spirit and a liuely faith and therefore wee are carefully and conscionablie to heare Gods word which is the voyce of our shepheard whereby hee gathereth vs into his sheepefold And forasmuch as wee are dull of hearing and slow in comming both in respect of the stiffenesse of our limmes and stubbornnesse of our willes therefore let vs continually implore our good shepheard not onely to call vs with his voice but also to send his holy spirit to assist vs for he alone openeth our deafe eares suppleth our stiffe ioynts and mollifieth and inclineth our stubborne willes making vs both able and willing to come vnto him when he in the ministerie of the word calleth vs. And seeing wee also before we can come vnto Christ must be indued with a liuely faith therefore let vs vse all good meanes ordained of God to attaine vnto it and not cease begging of it at the hands of our heauenly father seeing it is not of our selues but wee haue it onely by his free gift as appeareth Eph. 2. 8. Ephes 2. 8. Gods spirit the bond of our vnion with Christ and one with another Lastly we are to obserue that this collection of Gods people is spirituall because the spirit of God is the bond of this communion which is amongst the saints and therefore it cannot be hindred by distance of place because the spirit of God filleth all places in heauen and earth The which serueth notablie for our comfort in that we haue by vertue of this spiritual and inseparable vnion part with al the saints in al their fastings prayers al good exercises and holy duties of Gods worship and seruice though we should bee exiled into the vttermost parts of the world because we are vnited vnto them by the same spirit But besides this spirituall communion there is also a local That there ought to be a locall gathering together of the Church and corporal gathering together in the same visible Church and congregation which as much as in them lieth is to bee desired and attained vnto of all the faithfull for they are the sheepe of Iesus Christ and therfore they are not wild beasts to be scattered and singled euery one from another in his owne denne but to flocke together in their owne sheepfold that they may ioyntly performe seruice to the great shepheard in hearing his word receiuing his Sacraments praying for those things they want and praysing him for those good things which they haue receiued that also by this outward collection of their bodies they may testifie the the inward coniunction of their minds and soules and not only testifie but also confirme and increase it by performing all mutuall duties one to another as instructing the ignorant helping the distressed relieuing the poore comforting those that mourne defending the weake and exhorting one another to all holy actions of pietie and righteousnesse Neither must they consort themselues with wolues goates beares and such wild beasts that is with worldly and wicked men who either will seduce or else destroy them seeing it is the nature of the true sheepe of Christ to flocke together and to sequester themselues from all other companie as much as they can in this worldlie wildernesse wherein oftentimes necessitie and not choice intermingleth those which should be seuered And thus much for the vnitie of the faithfull The second The vnanimitie of the faithfull thing expressed is their vnanimitie which appeareth in their ioynt consent and generall agreement in the choice of their head and gouernour For after they are called by God and gathered together into the Church and kingdome of Christ then being thus chosen to bee Christs people and subiects they likewise make choice of him to be their king and head And this is signified in these words And shall appoint or as the decorum of the matter requireth the words may well beare choose or set ouer themselues one head that is one king and supreme gouernour namely the Lord Iesus Christ For he alone is the great King of his people the great shepheard of his flocke the head of his members which is his Church as appeareth in many places of the Scripture So Ezech. 34. 23. 24. 37. 22. 23. 24. Ioh. 10. 16. 1. Cor. 11. 3. Ephes 1. 22. 5. 23. But here it may be demanded how this here is ascribed 〈…〉 Christ is â—et ouer his Church as head by God and how chosen by the faithfull Ephes 34. 23. Ephes 1. 22. to the Church to set ouer them a king and head seeing in other places this is attributed vnto God himselfe as Ezech. 34. 23. Ephes 1. 22. To which I answere that God the father first and principally doth appoint Christ head and king ouer the Church and the people of God do set Christ ouer themselues when as they giue their mutuall assent to Gods appointment and by a liuely faith receiue Iesus Christ for their king and head promising vnto him their alleageance and obedience Thus Saul was appointed and annointed King ouer Israel by God 1. Sam 10. 1. And the people also 1. Sam. 10. 1. 1. Sam. 11. 15. are said to haue made him king ouer them in Gilgal 1. Sam. 11. 15. So that it
is not enough that Christ should be appointed of God to be our king and head vnlesse we receiue him for our soueraigne yeelding vnto him our faith and obedience which if we neglect notwithstanding God hath appointed him king and head ouer his Church yet he is not so vnto vs. Now the Church receiueth Christ to bee their king first The Church receiueth Christ for their king by faith when as with free consent of will and by a liuely saith they doe acknowledge and imbrace him alone for their king head and Sauiour resting wholly vpon him and vpon no other whatsoeuer for their protection preseruation redemption and saluation promising and vowing vnto him alone their alleageance and obedience as being their onely Soueraigne For by true faith wee are ioyned and vnited vnto Christ as subiects to their king and members to their head and when wee doe beleeue in him wee doe as it were with our suffrages and voices choose and imbrace him for our king and head And secondly when as beleeuing this in their minde and heart they are readie with their tongues openly before men to make confession and profession thereof assembling Rom. 10. 10. themselues as his subiects in the publike congregation to worship and serue him their Lord and king in hearing his worde calling on his name and receiuing his Sacraments He further saith that they shall set ouer themselues a head Whereby he signifieth one should not choose a head for another but euery man for his owne selfe For as the iust shall Habac. 2. 4. liue by his owne faith and not by another mans so by his owne faith and not anothers hee receiueth and imbraceth Christ for his King head and Sauiour But what then shall wee thinke of infants who haue not How infants come to haue part in Christ Mark 10. 14. 16. actuall faith are they therefore deferred from hauing Christ their head and Sauiour I answere no for Christ blesseth and prayeth for them affirming that the kingdome of heauen belongeth vnto them And the promises of God are made not only to the faithfull but vnto their seede also Gen. 17. 7. Act. 2. 39. in all which they could haue no part Gen. 17. 7. Act. 2. 39. vnlesse they were vnited vnto Christ in whom alone is saluation What then are they saued by the faith of the Church or of their parents I answere no for euery man liueth by his owne faith vnlesse wee vnderstand it thus that the Church or their parents grounding their faith vpon the promises of God made to the faithfull and to their seede doe by their prayers obtaine faith or the seede and spirit of faith for their children whereby they liue Neither must wee imagine that they haue actuall faith before which goeth illumination and knowledge of Gods promises made in Christ which the beleeuer applieth vnto himselfe seeing then they should lose it againe before they come to age which is not incident vnto true faith which once had is neuer lost But wee are to know that the ordinarie course of vniting them to Christ by faith not agreeing to their age which is not capable therof God vseth extraordinarie meanes supplying all things needfull for this worke by the inward operation of his holy Spirit whereby he regenerateth and sanctifieth them as hee did Ieremie and Iohn the Baptist in their mothers wombe as appeareth Iere. Ier. 1. 5. Luk. 1. 15. 1. 5. Luk. 1. 15. and vniteth them vnto Christ their head it being the chiefe bond of this vnion and so being members of his bodie they haue part in the righteousnesse and merits of Christ their head whereby they are iustified and saued Furthermore speaking of the Kingdome of Christ ouer Christ the only head of the Church his Church he doth not say that they should set him ouer them for their King but for their head which he purposely doth to shew the neere vnion that is betweene Christ and his Church for there is a far more neere coniunction and vnion betweene the head and the body then is or can be betweene the King and his subiects Now this so agreeth to Christ to be the head of his church as that it agreeth to no other besides him for it was necessary that the head of the church should be both God and man for if he had bin God alone there could haue bin no proportion and consequently no communion betweene the head the members if man alone he could not haue quickned his body which was dead in sinne nor offered to God the Father a sufficient price for the redemption thereof nor vanquished the spirituall enemies of our saluation the diuell the world sinne death and the graue It was necessary therefore that our head should be of both the diuine and humane nature that he might be vnited vnto vs and vnite vs vnto God and so as the Father is his head so he might be head of his Church as the Apostle speaketh 1. Cor. 11. 3. 1. Cor. 11. 3. Christ then alone is the head of the Church and consequently the Pope doth falsly arrogate this title vnto himselfe for as the Church is but one body so it hath but one head otherwise it should be a monster And this the Prophet here sheweth when as he saith that they should set ouer them one head and not be like the Kingdome of Israel and Iuda who were rent and diuided vnder the gouernment of two heads Neither is Christ an idle head who hath referred all the gouernment of his body the Church to his visible and ministeriall head the Pope but he is in euery respect a true head indeed for he it is from whom we deriue our life sense and motion in all the actions of holinesse and righteousnesse he it is that quickeneth his body dead in sinne he it is that prouideth for it and protecteth it from all dangers and the malice and power of all enemies and he also it is who by the scepter of his word and the direction of his holy spirit guideth and gouerneth it as he promised Iohn 16. 13. Iohn 16. 13. And this is the meaning of the words The doctrines That God chuseth vs before we chuse him which from hence arise are these First out of the connexion of this with the former point we learne that we are first gathered together by God into his Church effectually called and chosen to be Gods people before we chuse Christ to be our King and head or will submit our selues to bee ruled by the scepter of his word and Spirit whereby it appeareth that we are not causes of this spirituall vnion with Christ nor of those royall dignities and excellent benefits which hereby are deriued vnto vs but the free grace and mercy of God which before we haue any desire of attaining hereunto preuenteth vs with his loue calling and chusing vs to this glorious and happy estate when we had neither ability nor will
to aspire vnto it God therefore did not chuse vs for his subiects because first we made choice of him to be our King and head but as the Apostle saith of his loue wee loued him because he loued vs first 1. Iohn 4. 19. so may we speake of the 1. Iohn 4. 19. fruits of his loue we come vnto him because first he called vs we chuse him for our King and head because first he chuseth vs for his subiects and members we submit our selues to his gouernment because first he ruleth and ouer-ruleth vs by his spirit with the inward working thereof inclining vs to holy obedience who naturally are stubburne and rebellious so that all our works and duties towards God are but the effects of his gratious working in vs and nothing but inferiour motions of that first mouer and as it were but reflections of those heauenly beames of Gods grace and goodnesse which shine vpon vs. The second thing which we are to obserue is that as That as soone as God hath chosen vs into his Church we chuse him soone as we are gathered into the Church and chosen by Christ to be his subiects and members then presently doe we chuse him to be our King and head submitting our selues to be ruled and gouerned by the scepter of his word and holy Spirit For God doth not worke vpon vs as vpon stockes and stones but as vpon reasonable creatures who being first set a worke by his holy Spirit doe worke together with him Whereby we may learne whether God hath chosen vs and effectually called vs to this high dignity of being the members of Christ not by entring into Gods secret counsels but by descending into our selues searching and examining our owne hearts whether we haue made choyce of Christ to be our head and gouernour for if we haue so done then assuredly he hath called and chosen vs seeing our chusing of him to be our head is but an effect of his chusing of vs to be his members Now further wee may know whether in deede and truth we haue chosen Christ to be our head by examining our owne hearts whether we haue submitted our selues to be guided and directed by his holy Spirit Which if we haue not done then certainely whatsoeuer we professe we haue not chosen Christ to be our head and consequently we can haue no assurance that we are chosen by Christ to be the members of his body Thirdly we are to obserue that the Church doth not onely after a generall manner set ouer them Christ to be their Euery true member of Christ applieth him vnto himselfe by his own faith head but euery member thereof doth particularly make choice of him to himselfe whereby we learne that neither the faith of the Church nor the faith of our parents is sufficient to make vs true members of Christs body vnlesse we particularly appropriate him vnto our selues by our owne faith for as no man is rich wife or learned by the riches wisedome or learning of another man but by his owne so is no man faithfull by anothers faith vnlesse himselfe beleeue The consideration whereof should make vs not to content our selues to be reckoned outward members of a faithfull congregation or to be the children of most faithfull and religious parents seeing euery man is vnited vnto Christ iustified and saued by his owne faith and not another mans and therefore euery one is earnestly to labour by all meanes to attaine vnto this gift of God that he may not only say generally with the Church we beleeue but particularly I beleeue as in the Creed also we professe Fourthly as euery one is to choose a head vnto himselfe so but one onely head Iesus Christ seeing a body with two or many heads is of all esteemed monstrous And therefore That the Pope is to be renounced wee are to renounce the Pope from being our head and to keepe vs to our onely head Iesus Christ submitting our selues wholly and onely to be guided and directed by his word and holy Spirit Lastly we are to obserue what kind of head our Sauiour Christ is our head in the highest degree of all perfection Christ is vnto vs not an idle head or in title onely but such a one as in deed and truth hath in him the nature and disposition of a head in the highest degree of all perfection For he is such a head as intirely loueth vs as being the members of his owne body he is an almighty and most powerfull head who is able to protect and defend vs from all dangers and malice of enemies he is a most vigilant and prouident head who obserueth all our wants and by his al-ruling prouidence prouideth for vs and finally he is a most wise head to gouerne and guide vs in all our waies not onely illuminating vs and giuing vs sight to discerne which is the best course but also deriuing vnto vs strength and motion whereby we are inabled to walke in it And therefore seeing wee haue a head so absolute and perfect in the highest degree of all excellency let vs take heede that we make not choice of any other nor of our selues to be our head but renouncing all other keepe vs wholly and onely vnto him And seing he is a most louing head let vs reioyce in his loue and returne loue vnto him againe and as the arme offereth it selfe to be cut off rather then the head should be wounded so let vs who are the members of Christs body be ready to indure blowes wounds yea death it selfe rather then any wound of dishonour should be inflicted on our head Christ And seeing he is an almighty head let vs trust wholy in his power resting and relying vpon him alone for deliuerance out of the middest of all dangers and from the raging violence of all enemies and seeing he is our carefull and most prouident head let vs not rest so much vpon our owne prouision industry and labour which will often faile vs as vpon his al-sufficient al-seeing and al-ruling prouidence who knoweth all our wants better then we our selues and neuer faileth either in will or power to supplie them And lastly seeing hee is such a head as is infinite in wisedome and all knowledge let vs submit our selues wholly and onely to be instructed gouerned and guided by him not following others directions and traditions nor our owne inuentions For hee is the light of the world and he that followeth him shall not walke in darkenesse but shall haue the light of life Ioh. 8. 12. Which Iohn 8. 12. 12. 35. light being taken away there remaineth nothing but palpable darkenesse Ioh. 12. 35. He is his fathers dearely beloued son whom we must heare Mat. 17. 5. He is our onlie master and teacher of whom we must be instructed Matth. 23. 8. 10. In a word he is our only head and therefore as the members Math. 17. 5. 23. 8. 10. doe not
are to liue like Gods subiects and doe seruice to their Lord and Sauiour who hath redeemed them to this purpose 1. Cor. 6. 20. and then to the kingdome of glorie where they shall receiue a rich reward for their seruice euen a crowne of glorie and euerlasting happinesse First then they must ascend out of the kingdome of darkenes Of our comming out of the power of darkenesse by vocation and iustification sinne and Satan into the kingdome of grace which is done first when as Iesus Christ hath effectually called them gathered them into his Church and vnited them vnto himselfe making them members of his owne body by vertue of his holy spirit and the fruit thereof a liuely faith By which vnion they haue right and propriety vnto the righteousnes death and merits of Christ their head whereby they are iustified in the sight of God for the iustice of God being fullie satisfied by the death and merits of Christ and the debt of our sinnes being discharged they are pardoned and done away and we being clothed with his righteousnesse and actuall obedience are accepted and reputed of God as iust and so reconciled vnto him and adopted for his sonnes in Christ And this is the first kind of our ascending out of the land and kingdome of darkenesse when as we are freed and deliuered out of the power of Satan and sinne in respect both of the guilt and punishment thereof so that now it cannot condemne vs nor any longer detaine vs as prisoners vnder the arrest of the law in the prison of death and vtter darkenesse And of this ascension the Apostle speaketh Ephes 2. 4. 5. 6. Secondly they ascend out of the kingdom of sin Satan Ephes 2. 4. 5 6. Our cumming out of the power of sinne by sanctification into the kingdom of Christ when as being vnited vnto him they haue part in his death and resurrection by the vertue and power whereof sinne is mortified in them and they raised from the death of sinne to holinesse and newnesse of life so that now their harts and affections their words and actions their life and conuersation is quite changed for whereas whilest they liued in the land of darkenesse vnder the kingdome of sinne and Satan they were wholly earthlie carnall and diabolicall now being ascended out of the land into the kingdome of Christ they are spirituall and heauenly their heart and affections which in former times did lie groueling on the earth minding nothing but worldlie and carnall things are now mounted aloft so that though their bodies be on the earth yet their conuersation is in heauen from whence they expect their Sauiour the Lord Iesus Christ Phil. 3. 20. And being risen with Christ they doe not Phil. 3. 20. seeke those things which are on the earth but those things which are aboue as the Apostle speaketh Col. 3. 1. And as Col. 3. 1. they rise aloft in heart and affections so also in words and actions which are not as in former times carnall and earthly but spirituall and heauenly Of this ascension the Apostle speaketh Rom. 6. 4. 5. 6. And this is that first resurrection of Rom. 6. 4. 5. 6. which Iohn speaketh in which whosoeuer haue their part are blessed because on such the second death hath no power Apoc. 20. 6. Apoc. 20. 6. And thus the Church and people of God ascend out of the land of darkenesse and the kingdome of sinne and Satan first by their iustification whereby they are freed from the imputation guilt and punishment of sinne so that it cannot Rom. 8. 33. 34. accuse and condemne them and secondly by their sanctification when by vertue of Gods spirit dwelling in them and applying vnto them the death and resurrection of Christ they doe by little and little subdue and mortifie the power of sinne so that it doth no longer reigne and rule in them as Rom. 6. 12. in former times and hauing lessened and abated the corruption doe begin to rise from the death of sinne to newnesse of life yeelding voluntarie obedience to Gods commandements The second manner of the Churches going vp or ascending Of our ascending out of the land of darkenesse into the kingdome of glorie out of the land of darkenesse the kingdome of sinne and Satan is when they ascend into the kingdome of glorie whereof there are three degrees the first whereof is in this life which is onely in hope and in respect of the certaine assurance of their full and perfect deliuerance out of the kingdome of sinne and Satan and of their entrance into and possession of the kingdome of heauen The which their hope and assurance is grounded vpon their vnion with Christ for being assured that Christ their head clothed with their flesh is ascended into heauen they haue no lesse assurance that they his members shall also ascend thither seeing the vnion betweene them is inseparable And this is that ascension of which the Apostle speaketh Ephes 2. 4. 5. Of which in respect Ephes 2. 4. 5. of the certaintie of faith Gods people haue such full assurance that they are said not onely to hope for it but alreadie to haue entred into it and to haue taken possession of it Ioh. Ioh. 3. 36. 3. 36. He that beleeueth in the Sonne hath euerlasting life So 1. Ioh. 3. 14. We know that we are translated from death to life 1. Joh. 3. 14. because we loue the brethren The second degree of their ascension out of the kingdome of sinne and Satan into the kingdome of glorie is at the time of their dissolution when their bodies resting in the graue their soules haue entrance into a reall possession of the heauenly ioyes And of this the Wise man speaketh Eccles 12. 7. And dust returnes to the earth as it Eccles 12. 7. was and the spirit returnes to God that gaue it And the Apostle Paul thus desireth to bee dissolued that his soule might be with Christ Phil. 1. 23. Phil. 1. 23. The last degree is their full and perfect liberty which shall be at the day of the generall resurrection when as body and The last degree of our liberty soule shall be vnited together and being fully freed from the power of Satan sinne death and corruption shall for euer inherit the vnspeakeable ioyes of Gods Kingdome And this also they attaine vnto by vertue of that vnion which they haue with Christ whereby their bodies and soules being inseparably ioyned vnto him they by vertue of his spirit dwelling in them and applying vnto them the power of his resurrection are also raised and ascend into heauen that where he their head is there they his members may be also And of this the Apostle speaketh Rom. 8. 11. But if the spirit of him Rom. 8. 11. that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies
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
thankfulnesse of the faithfull Yea in truth so much our ioy and thankfulnesse should exceed theirs as the greatnes of the benefit of our spirituall deliuerance out of the miserable captiuitie of sin and Satan exceedeth the deliuerance of the Israelites out of the bondage of Egypt We must then reioyce and be as thankfull as those ought to bee who haue passed from death to life from the greatest miserie to the highest happines and are exalted from being the firebrands of hell to be the sonnes of God and heires of heauen ANd so much cōcerning the second benefit In the third place the Lord promiseth that he will giue grace to his Church and people that they shall embrace his pure worship and seruice and abolish all idolatrie and superstition in these words Vers 16. And at that day saith the Lord you Vers 16. 17. shall call me Ishi and shall call me no more Baali Vers 17. For I will take away the names of Baali out of her mouth and they shall no more be remembred by their names In which words the Lord The exposition promiseth two things first that hee will restore his sincere worship secondly that he will roote out all idolatrie The former in these words And at that day saith the Lord shall you call me Ishi Where is set downe first the time when the Church should performe this dutie and secondly the dutie it selfe The time in these words And at that day that is when the Lord hath effectually called her spoken comfortablie vnto her and multiplied his benefits vpon her then should she in loue and thankfulnes shew her selfe zealous in offering vnto God his pure worship and in abolishing all reliques of idolatrie The dutie which the Lord promiseth she shall performe is that she shall call him Ishi that is my husband where the Lord alludeth to the couenant which is made betweene him and his Church wherein the Lord promiseth that she shall be his spouse and she promiseth that she will acknowledge the Lord alone to be her husband and performe all duties of a wife vnto him As though he should say Howsoeuer in former times thou hast run after thy louers yet when I haue called and conuerted thee thou shalt remember the couenant of mariage betweene vs made and so forsaking thy idols thou shalt acknowledge and professe that I alone am thy husband Now whereas he saith that she shall call him Ishi we are first hereby to vnderstand that the Church mindfull of her couenant shall embrace him as her only husband not verbally alone or with an idle shew but in deed and truth behauing her selfe towards him as it becommeth the Lords spouse that is first in generall she shall worship and serue him purely and sincerely according to his will more specially that she shall obserue coniugall fidelitie loue him aboue all depend vpon him alone with a true affiance for all blessings and call vpon his name the which dutie is implied in the text for it is not said she shall call me husband but Ishi O my husband namely inuocating his name by prayer Secondly he sheweth here that the Church shall not only internally worship the Lord as her only husband in Spirit and truth but also that she shall outwardly make profession hereof which is implied in that he saith shee shall call him husband and not onely acknowledge him so to bee in her heart and mind And this is the first dutie which the Lord promiseth that the Church shall performe The other is that as she should be carefull to aduance his pure worship so she should shew the like zeale in abolishing all reliques of idolatrie signified in these words And thou shalt call me no more Baali or O my Baal that is As I would not haue thee to ioine idols with me in my worship so I would not haue thee to worship and call vpon me in an idol or after an idolatrous maner but in spirit and truth purely sincerely Where the Lord sheweth first that the Church shall not only worship him but also that she should worship him alone and renounce all her idols and false gods Secondly that she shall not worship him after an idolatrous manner in images and idols as it was the manner of the Israelites who worshipped God in the idoll Baal as appeareth in this place but shall come vnto him immediatly and not by a substitute or inferiour patron and call vpon him who is a Spirit spiritually and not in an image But the image of Baal being abolished why would not the Lord be called vpon by the name of Baal seeing it signifieth a god lord or patron and sometime also a husband as well as Ish I answere the Lord would be called Ish rather then Baal first because Baal being a name of empire and dominion brought with it some seruile feare the other name Ish signifying properly a husband offereth nothing to our consideration but loue fidelitie grace and protection and therefore the Lord refuseth the former name in the time of the Gospell as being too austere sauouring only of authoritie and Lordship and will be called by the amiable name of Ish or husband to shew that he hath renewed his couenant is reconciled to his Church and is now become most louing and gratious vnto her The second cause which I take to be the more principall is that he might hereby shew his detestation of idolatrie in that hee would not endure to bee called by the name of an idoll though otherwise good in it owne signification And this his detestation he further sheweth when as he saith that they should bee so farre from worshipping idols or him in them that they should not so much as name them Vers 17. For I will take away the names of Baali out of her mouth c. Vers 17. Where is set downe who it is that thus purgeth the Church from all the relikes of idolatrie namely the Lord himselfe I will take away Secondly the manner or degree how it must be purged to wit from all the relikes of idolatrie and superstition so that it shall not be lawfull for the people of God so much as to name an idoll vnlesse it bee as they name the diuell with hatred and detestation The like places vnto this we haue Exod. 23. 13. Ye shall make no mention of the name of Exod. 23. 13. Deut. 12. 2. 3. other gods neither shall it be heard out of thy mouth Deut. 12. 3. Ye shall vtterly destroy all the places wherein the nations which ye shall possesse serued their gods vpon the high mountaines c. 3. Ye shall hew downe the grauen images of their gods and abolish their names out of that place An example whereof wee haue in Dauid Psal 16. 4. 5. Their offerings of blood will I not offer nor make mention of their names with my lips Psal 16. 4. 5. Thirdly hee expresseth the end why hee would not haue them so much
Gods sight with the rich robe of Christs righteousnesse and secondly by sanctification whereby she is freed from the power dominion and corruption of sinne it selfe and made pure and holy the which worke is begun in this life and finished in the life to come Seeing therefore all who are married vnto Christ are also iustified and sanctified hence it followeth that those in whō sinne not only liueth but also raigneth are not espoused vnto Christ for hee who requireth at our hands that wee be not vnequally yoked will much lesse match himselfe thus vnequally Thirdly as in all mariages there is required a double consent first of the parents and secondly of the parties themselues so in this spirituall mariage there is first the consent of God the Father who hath giuen the Church to Christ that he might redeeme and saue it and Christ likewise vnto the Church that he might be the head and husband thereof the which his consent and free good will in this mutuall donation he hath made knowne vnto vs in the Gospell and doth more and more confirme vs in the assurance thereof by the Sacraments of Baptisme and the Lords Supper So likewise there is a mutuall consent betweene the parties for first our Sauiour Christ took our nature vpon him and was made like vnto vs in all things sinne only excepted that hee might become our husband head and Sauiour and this his inestimable good will hee hath made knowne vnto his spouse in that he was content for her sake not only to abase himselfe by taking vpon him the forme of a seruant but also therein to suffer so many miseries ignominie reproch whippings buffetings reuilings crowning with thornes and death it selfe yea the cursed death of the crosse and the anger of God more bitter then all the rest that hereby he might purge his Church from all her sinnes adorne her with his righteousnesse and so make her a fit spoule for such an husband So the Church also giues her consent to this spirituall mariage when as she acknowledgeth Christ alone for her Lord and husband and resteth relieth vpon him only by a true and liuely faith for her prouision of al necessaries protection from all dangers and for eternall happinesse and saluation and when also she endeuoureth to approoue her selfe the spouse of Christ by her holy obedience and subiection vnto his will Fourthly as in mariage there is not only a verball or imaginarie coniunction but also a reall and substantiall vnion not of the bodie alone but also of their hearts and mindes so as they are no more two but one flesh so in the mariage of Christ and his Church the vnion betweene them is reall and substantiall and that in respect of their whole person bodie with bodie and soule with soule neither is the Church vnited vnto Christs humanitie alone but to the whole person God and man for such is the inseparable vnion betweene the two natures of Christ that they who are conioyned with the one are knit to the other likewise So Ioh. 6. 56. Ephes 5. 30. Joh. 6. 56. Ephes 5. 30. 1. Cor 10. 16. 17. 6. 17. 1. Cor. 10. 16. 17. 6. 17. But first of all the vnion beginneth betweene the Church and Christs humane nature and then by meanes hereof it is vnited to the diuine nature likewise for seeing there was no proportion betweene vs and God because he was infinite and we finite therefore there could be no vnion but by our mediator Iesus Christ God and man but being vnited vnto the manhood of Christ wee are hereby also vnited to his Godhead neither can distance of place hinder this reall and substantiall vnion seeing it is spirituall the chiefe bond of this vnion being the holy Ghost who filleth all places and seeing in an earthly mariage distance of place cannot frustrate or take away the vnion which is betweene man and wife much lesse can it breake off this heauenly and spirituall vnion betweene Christ and his Church Fifthly as there are diuers speciall ends of the mariage betweene The ends of our spirituall marriage man and wife as 1. For their mutual good and comfort man being the head and guide of his wife and the wife being a helper to her husband 2. For the auoiding of fornication 3. For generation of children So likewise our spirituall mariage with Christ hath the same ends For it is instituted by God first for their mutuall good namely for the good of Christ because it is good for the husband to bee with his spouse it is profitable for the head to bee ioyned with the members it is for the glorie of a King to bee neere his subiects it tendeth to the perfection of the foundation to be ioyned with the rest of the building it is good also for the Church to be ioyned in mariage with Christ because in him she hath all her good the pardon of her sinnes reconciliation with God sanctification and eternall life and happinesse Secondly for the auoiding of spirituall whoredome whether we vnderstand it specially of idolatrie or generally of all other sinnes wherewith we defile both bodie and soule the which end respecteth not Christ our husband who is pure and free from all sinne but the spouse who being naturally inclined co commit spirituall whoredome with sinne and Satan is restrained by vertue of this spirituall vnion with Christ whereby being made partaker of Gods Spirit these her lusts and concupiscences are mortified and subdued and she contrariwise is inclined to keepe her selfe vnspotted and vndefiled and to performe holy obedience to Christ her husband Thirdly this spirituall mariage was instituted that Christ of the Church might beget a holy seed by his word and Spirit euen euery faithfull man and all the particular members of this bodie For these in diuers respects may be called both the spouse and children of Christ his spouse as they are ioyned vnto him by a liuely faith in mariage his children as they are begotten vnto him of the Church by his word and Spirit Sixthly as betweene maried persons many duties are mutually Duties to be performed in our spirituall marriage to be performed some wherof are commune to both and some proper to either partie so the like duties are performed by Christ and his Church The commune duties are principally coniugall loue faithfulnes cohabitation communication of persons and goods all which on Christs part are performed in the highest degree of perfection for first he hath sufficiently manifested his loue to his Church in that he was content to giue his life for her redemption Ephes 5. 25. Secondly he is so faithfull in keeping his couenant with Ephes 5. 25. her that her vnfaithfulnes and infidelitie cannot make his promise vaine and his faith of none effect Rom. 3. 3. 4. Thirdly he dwelleth with her euen to the end of the world protecting Rom. 3. 3. 4. her by his power and guiding her by his word and
himselfe in marriage Now because this tedious captiuitie and confused anarchie should not be without comfort therefore the Lord giueth them some testimonie of his loue by assuring them that hee would as well waite for their true conuersion as they for his mercy and that in the meane time he would not reject them and make choyse of some other people to be his Church but would stay his choyse till vpon their true repentance hee might receiue them into his former loue and fauour And this is emphatically signified in these words And I wil be so vnto thee wher the Lord not doth explicate his meaning at large but like those whose mindes are exceedingly perturbed with griefe indignation or some singular commiseration he vseth this abrupt and broken speach as though it so much grieued him to deferre reconciliation and to withhould the outward testimonies of his loue from his people that he was not able to pronounce this his definitiue sentence at large but in these abrupt and broken speeches So that here is Iudgement mixed with Mercie Iudgement in that he with-houldeth from them the signes of his loue for a time Mercie in that he with-houldeth them not for euer Iudgement in that he would not as yet admit them to be his people Mercy in that for their sakes he wil make choyce of no other but expecteth their repentance that thereupon hee might be reconciled vnto them But against this there may be made two obiections first An answere to a two-fold obiection that this testimonie of Gods loue and hope of their future reconciliation will not stand with Gods former threatnings namely that hee would no more haue mercy vpon them Chap. 1. Ver. 6. That they should not be his people nor he their God Ver. 9. That hee had vtterly diuorced and rejected them Chap. 2. Ver. 2. And secondly that it will not stand with the euent seeing the Lord did neuer after espouse this whole people nor yet them alone Both which obiections are taken away with one answere namely that this Prophecie is not to be vnderstood of the whole body of the people but of the faithfull amongst them which belonged to Gods Election of which it is truely verified so as it may well stand with the former Prophecie and the future euent For though he rejected the whole body of this people yet he reserued a remnant according to the Election of grace Rom. 11. 5. whom after their repentance and conuersion he did espouse to him and for these hee reserued his grace so as he would not after the people were excluded from the outward couenant admit of any other neyther before the comming of Christ nor after he was come till he had called and reconciled them and so vpon occasion of their calling and conuersion hee called also and conuerted the elect Gentiles amongest whom they were scattered and to them both who only were the true Israelites according to the spirit he made good his promises of mercy and grace and this appeareth Math. 10. 5. 6. 15. 24. 26. Act. 13. 46. Mat. 10. 5 6. 15. 24 26. Act. 13. 46. And so much for the exposition of the words the doctrines which from hence arise are these First whereas the Lord saith that he will not presently be reconciled vnto the Length of affliction no signe of our rejection Church of Israell but she shall waite his pleasure and bee content to liue in an afflicted estate vntill hee saw fit time of giuing vnto her assurance of his loue and fauour hence we learne to arme our selues with patience when our afflictions are tediously continued and not desperately to cast aside all hope as though the length of our afflictions were a signe of our vtter rejection for as it appeareth in this place the Lord causeth the afflictions euen of those that belong to his Election to endure for a long time together and maketh them to wayte and expect till hee seeth the fit time for their deliuerance Examples hereof we haue in the captiuitie of Aegypt and Babilon in Dauid Iob and many others The vse hereof is that though our afflictions be of long We must waite vpon God for deliuerance frō our afflictions continuance we waite the Lords leasure and possesse our soules with patience and so in the end wee shal be assured of deliuerance An example hereof we haue in Dauid Psal 40. 1. I wated patiently for the Lord c. In the faithfull grieuously Psal 40. 1. and 123. 2. Esay 8. 17. afflicted Psal 123. 2. Esay 8. 17. in Iacob Gen. 49. 18. Which duety that we likewise may performe let vs consider first that the Lord inioyneth and requireth it at our hands Psal 37. 34. Wayte thou on the Lord and keepe his Psal 37. 34. way Secondly that the Lord wayteth vpon vs that hee may finde vs fit to receiue his mercy that is humbled in the sence and feeling of our owne misery and want and earnestly hungring after his grace Esa 30. 18. Yet therefore will the Lord Esay 30. 18. wait that he may haue mercy vpon you Seeing then the Lord wayteth on vs to shew mercy great reason haue we to wait that we may receiue mercy for waiting and attending better becommeth suiters then benefactors Thirdly let vs waite vpon the Lord because the holy Ghost commendeth it vnto vs as a good thing Lamen 3. 26 Lamen 3. 26. It is good to trust and to waite for the saluation of the Lord. Fourthly if being afflicted we doe not onely watch but also wayte in prayer it is a good argument to confirme our faith in this assurance that our prayers shall be heard and our petitions graunted and therefore the Church vseth this reason for the strengthening of her faith Esay 33. 2. O Lord Esa 33. 2 haue mercy vpon vs we haue wayted for thee And Mich 7. 7. Mich. 7. 7. she joyneth these two together I will wait for God my sauiour my God will heare Of this Dauid had experience Psa 40. 1. Psal 40. 1. I waited patiently for the Lord and hee inclined vnto mee and heard my cry Fiftly because our waiting and patient abiding the Lords leasure shall assuredly haue a good issue for he will not suffer those that wait vpon him to goe away ashamed Esay 49. 23. And howsoeuer the hope of the afflicted may bee Esa 49 23. deferred yet it shall not perish for euer Psal 9. 18. But those Psa 9. 18. that attend the Lords leasure in the end shall be exalted haue the land in possession Psal 37. 34. They shall be saued and deliuered Psal 37. 34. from all euill Pro. 20. 22. Yea they shall be eternally Pro. 20. 22 blessed Esay 30. 18. The Lord is the God of iudgement blessed Esa 30. 18. are all they that wait for him Howsoeuer therefore the hope of the afflicted being deferred is for the present bitter and irkesome yet
place in their memorie The punishment threatned is proportionable to the sinne namely that God likewise would forget their children the which is spoken after the manner of men that he might the better fit himselfe to their capacitie for if wee speake properly God cannot be said to forget or remember seeing all things past present and to come are present before him in one perfect view but hereby hee would signifie vnto them that as they had so neglected his law that they did not so much as remember it so he would vtterly neglect them and withdraw from them all signes of his loue and care as if he had vtterly forgotten them and his couenant made with them Now whereas he saith that hee would forget their children the meaning is that he would destroy the Priesthood for ordinarily the children succeeded the parents in the Priests office but now he telleth them that he would not onely strip them of this honour but their posteritie also and so make the priesthood to cease for whereas he threatneth the children he much more includeth the parents for if the heate of Gods wrath extended to the children for their fathers sinnes much more should it be inflamed against the fathers themselues Lastly whereas hee speaking of the Priests sinne saith that they had forgotten his Law and of his owne punishment that hee would forget their children hereby is implyed Gods mercifull justice and mans impietie in that God doth not forget them before they haue forgotten him and therefore if God at any time neglect and forget his people it is manifest that it is because they haue neglected and forgotten him first And thus haue I shewed the meaning of the words the doctrines which arise out of them are diuers The first thing That ignorāce is a great sinne in the people to be obserued is that if a people liue in ignorance of God and his religion for want of teaching and instruction the Lord condemneth it as a great sinne both in the ministers and people In the ministers in that they neglect their dutie and eyther through their insufficiencie or idlenesse suffer them to goe on in the wayes of darknesse to their perdition whereby they become accessarie yea principall causes of their destruction of which I shall speake afterwards And in the people in that they are content to liue in their ignorance and voluntarily submit themselues to be led by such blinde guids as cannot informe them in the wayes of the Lord. For they should haue care of their owne soules though others neglect it they should count this one thing necessarie to be instructed in the knowledge of gods truth and preferre it before their worldly affaires they should wanting this precious pearle of gods word rather sell all they haue to purchase it then content themselues to be without it they should themselues read studie and meditate in the scriptures which are sufficient to make them wise to saluation especially when the ordinarie meanes faile But this sin is much more haynous in the people if they continue in ignorance when as the Lord giueth them liberally the meanes of knowledge if they wilfully shut their eyes when the light of Gods word clearly shineth vnto them if they continue blinde because they will not see if they refuse to heare the word preached or neglect and despise it when they heare it as not worth the knowing or remembring if they chuse rather to be vnder blind guides because they would not be troubled with hearing and learning or with admonitions and reprehensions whereas they rather desire to liue quietly and securely in their sinnes then vnder faithfull and painefull Ministers who would disturbe their ease and awake their consciences out of the sleepe of sinne for such liuing in ignorance are without excuse and for want of knowledge shall most certainely be destroyed The second thing to be obserued is that where the people The people shall be destroyed which want knowledge are destitute of knowledge for want of instruction there the people ministers shal be destroyed The people first because they content themselues with such blind guids and willingly remaine in their ignorance secondly because wanting knowledge they depriue themselues of all meanes wherby they may be saued for those whom God hath elected to saluation as to the end he hath also ordained that they should vse the meanes whereby they may attaine to saluation that is that they should be effectually called justified and sanctified but none can attaine to any of these meanes without the knowledge of God and his religion for whomsoeuer God effectually calleth those with his word and holy spirit hee illuminateth with the knowledge of his will their owne miserie the worke of redemption wrought by Christ and with other principles and fundamentall poynts of Religion without then this knowledge there is no effectuall calling So likewise no justification for whosoeuer are justifyed they are also endued with a liuely faith whereby they apply vnto themselues the merits and suffrings of Christ but without knowledge there is no faith for wee cannot beleeue and be certainely perswaded of that whereof wee are ignorant and consequently no justifycation In a word without knowledge there is no sanctifycation for knowledge is the foundation of all vertue and obedience without which wee can neyther chuse the good nor refuse the euill Now without these meanes there is no saluation neyther is there any saued but those who are effectually called justified and sanctified and therefore it necessarily followeth that they who want knowledge are destroyed This might be proued more particularly whether we respect the temporary destruction of the body and state or the eternall destruction of the soule but that I haue already handled this point before intreating of the first verse of this Chapter But if this want of knowledge in the people proceed from the insufficiencie or idlenesse of their ministers then doth it bring destruction to them also as being the causes of their ruine This the Lord threatneth Ezech. 3. 18. and 33. 8. Ezech. 3. 18. 33. 8. When I shall say to the wicked O wicked man thou shalt dye the the death if thou dost not speake and admonish the wicked man of his way that wicked man shall dye for his iniquitie but his bloud will I require at thy hand To which Paul seemeth to allude Act. 20. 26. Where approuing his paines in his ministery Act. 20. 26. he saith he was pure from the bloud of all men From which place Gregorie thus concludeth tot occidimus quot ad mortem ire tepidi tacentes videmus Wee murther saith hee so many as we see going the way to destruction and carelesly hold our peace The vse of this doctrine serueth to teach vs in what a miserable estate such a people are who content themselues to liue in ignorance whether they want the meanes of knowledge or hauing them doe neglect and contemne them seeing
they Ier. 2. 10. 11. could finde the like wickednesse committed by them against their Idols which they had committed against him the true and euerliuing God The sinne committed by this people is that they did aske councell at their stocks and their staffe did teach them In which words their sinnes are both expressed and also their folly in committing of them exceedingly aggrauated But let vs come to the meaning of the words Some expositers not to be neglected do vnderstand them allegorically as though by woode and staffe were meant their ignorant and false Prophets vpon whom they did rest relie for their direction in the right way as the blinde asketh counsaile and relyeth for his direction in his way vpon his staffe But Allegories are needlesse where the literall sense is more probable and agreeable with the Text and besides it seemeth to me a farre fetched and vnvsual Allegory to signifie false Prophets by wood and staues and therefore I rather thinke that as ingenerall he accuseth them of their Idolatry in that they did goe vnto Idols call vpon and worship them so more especially that they did consult with them and aske their counsaile and direction about future euents The particular sinne therefore whereof he accuseth them was their Idolatrous and superstitious diuinations whereof as there were many kindes according to the diuers instruments which they vsed as diuining by Oracles by Lots by fire and water by flying of Birds and looking into the intrailes of Beasts by their tripodes dead bodyes and the like so were there amongst them these two speciall kindes here mentioned namely when in their diuinations they vsed wodden Author libri 613. mandatorum Images the which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also when as for the same purpose they vsed certaine crooked wands or sticks which were fitted for their vse with certaine Ceremonies Pictures and Characters written on them The which kinde of Diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Liuie in his Romaine History and M. Cicero in his bookes of Diuination maketh mention So that their sin here condemned was that they forsooke the Lord and his true Prophets and refusing their direction did consult with their Idols and Images for the knowledge of future events vsing many heathenish superstitions and diuellish Ceremonies for this purpose An example of this sinne we Ezech. 21. 21. haue in the king of Babell Ezech. 21. 21. And the King of Babell stood in the parting of the way at the head of two wayes consulting by Diuination and made his kniues bright namely which he vsed in killing and cutting vp his sacrifices he consulted with Idols and looked into the Liuer All which kinds of abhominatiōs vvere in the Israelits much more abhominable seeing they had the law of God wherein they were expresly condemned as appeareth Leu. 20. 27. Deut. 8. 10. 11. 12. Leu 20. 27. Deut 18. 10. 11 Now this their sinne is further aggrauated by diuers arguments first by their shamelesse impudency in that notwithstanding they consulted with these Idols and vsed all these diuellish ceremonies yet they still boasted that they did not worship nor consult with the Images themselues but God in the Image And therfore it is not said that they did aske counsaile of their Images but in their Images for so the Text hath it that is vsed them as their instruments wherein they boasted that they consulted with the true God Secondly he doth not simply say that they consulted with an Image or staffe but they aske counsaile in their wood and their staffe teacheth them signifying hereby that they had learned no such thing out of Gods word where all such practises are condemned as most odious abhominations but that they were their owne will-worships humaine inventions and diuellish superstitions Lastly he aggrauateth their sinne by their sottish follie in that they had not onely refused the counsaile and direction of the most wise and all-seeing God but also had made choyse of base and blinde Idols made of wood and stone to be their guides and counsailours which were in other things though not in this far more senslesse then themselues and suffered themselues to bee aduised and directed by their staues which were not onely destitute of vnderstanding but also of sense and motion but as it pleased themselues to carrie moue turne and rule them herein like vnto blind men who refer themselues ouer to be guided by their staffe in their way which themselues carry Yea in truth herein farre more blinde and extreamely sottish in that the blinde mans staffe howsoeuer it doth sometimes deceiue yet most commonly it helpeth him to auoide dangers whereas these men suffering themselues to be guided by these staues of diuellish superstition are thereby misled into the deepe pit of eternall destruction This sottish folly of idolaters is most excellently deciphered by the Prophet Esay Chap. 44. 14. 15. 16. where he saith Esa 40. 20. 21. and 44. 14. 15. that the blinde Idolater taketh a tree out of the forrest and burneth the halfe thereof euen in the fire and vpon the halfe thereof he eateth flesh he rosteth the rost and is satisfied also he warmeth himselfe and saith Aha I am warme I haue beene at the fire Verse 17. And the residue thereof he maketh a God euen his Idoll he boweth vnto it and worshippeth and prayeth vnto it and saith deliuer me for thou art my God c. And this was the sinne of the people of Israell the cause whereby they became so deepely besotted in this wickednes is rendred in the next words For the spirit of Fornications hath caused them to erre and they haue gone a whoring from vnder their God Where the Prophet sheweth that it was no meruaile they so fouly erred out of the way of truth seeing they were wholy mislead by a spirit of Fornications which made them to goe a whoring from vnder their God Now by this spirit of Fornications we are to vnderstand not onely the vncleane spirit Sathan vvho leadeth men into all manner of spirituall and corporall filthinesse but more especially that vehement proannesse and feruent inclination vnto this spirituall whoredome and Idolatrie which vvas deepely rooted in the hearts of the people for vehement affections and earnest inclinations are with the Hebrewes called the spirit of such things as are so earnestly affected as the spirit of Ielousie Num. 5. 14. The spirit of Lying 1 King Num. 5. 14. 1. King 22. 13. Esay 19. 14. and 29. 10. Zach. 13. 2. 1 Iohn 4. 6. 22. 13. The spirit of Giddinesse Esay 19. 14. The spirit of Drousinesse Esay 29. 10. The spirit of Vncleannesse Zach 13. 2. The spirit of error 1 Ioh. 4. 6. In all which places is signified the exceeding proannes of mans corrupt nature vnto these euils as though the very soule it self were wholy set vpon them or as if the soule were not so much the subject of the vices and
they the adjuncts as the vices the subject of the Soule And further this proannesse is called a spirit Metonimically to point out vnto vs the chiefe authour and fountaine from whence it is diriued euen Sathan the spirit of all wickednesse Moreouer it is called the spirit of fornications rather then the spirit of idolatrie not onely because he would persist in the former allegorie of marriage but also that hereby he might point out as it were in liuely colours the disposition of idolaters As though he would say it fareth with these filthy idolaters as with vncleane adulterers who are so blinded and inflamed with their lust and so besotted and hardned by their vice that without either shame or wit like brute beasts they runne headlong into their sinne and into all those mischeifes which doe accompany it as though they were vtterly depriued of all judgement and vnderstanding And for this cause also he vseth the plurall number fornications rather then the singular to note both their furious earnestnesse and their accustomed practise in committing this sinne Whereby he plainly sheweth that howsoeuer their Priests vtterly neglected their duty yet were not the people hereby excused of their sinnes both because they gaue themselues to voluptuous pleasures and thereby were depriued of their vnderstandings and became proane vnto all wickednes and also because they were not onely outwardly mislead by their false teachers but also had inwardly in themselues a spirit of fornications that is a vehement pronesse vnto idolatry wherwith they were wholy besotted Finally he addeth And they haue gone a Whoring from vnder their God that is they haue quite shaken off the marriage yoke and with-drawing themselues from vnder the gouernment and subjection of God their lawfull husband haue wholy giuen themselues ouer to spirituall vncleannes and to commit whordome with their impure Idols The which words may be vnderstood as a cause of the former that they therefore forsooke the Lord and gaue themselues ouer to be ruled by their Idols because they were possessed with a spirit of fornications which caused them to fall into these grosse and absurde errours or as an effect that therefore they were mislead by the spirit of fornications because hauing forsaken the Lord and his truth he had giuen them ouer to a reprobate sense suffred them to be deluded by a spirit of errour with strong delusions because they would not imbrace nor loue the truth For these are mutual and reciprocall causes to imbrace false worship idolatrie to forsake God for when the idolater beginneth to worship his idols hee renounceth the worship of God and when he will not loue nor delight himselfe in Gods true worship and seruice then the Lord giueth vp him to a reprobate sense and to be deluded with strong delusions as the Apostle sheweth Rom. 1. 23. 24. 2 Thes 2. 11. Rom. 1. 23. 24. 2. Thes 2. 11. And so much concerning the meaning of the words the The doctrines doctrines which arise out of them are diuers First we may obserue that it is no true honour to grace vs nor any sound The title of Gods people doth not grace or profit vs vnlesie we liue like the people of God benefit to profit and comfort vs that wee beare the title of Gods people and abound in his temporall gifts and blessings if our life be not conformable to our titles and priuiledges and if wee doe not thankfully imploy Gods benefits bestowed vpon vs to the aduancement of his glory the good of his Church and the furthering of our owne saluation yea contrariwise if wee vse them as incouragements to harten vs in our sinnes and vngratefully abuse them to Gods dishonour and the disgrace of our profession making them serue as vayles vnder which we may more cunningly hide our leprous sores of sinne and close acted wickednesse then are they so farre from gracing vs that they wholy tend to our discredit and so farre from being truely profitable that they serue as so many arguments to aggrauate our sinnes and to approue the justice of Gods righteous judgements when as hee taketh the most rigourous course in inflicting punishments It was an high priuiledge of honour to the people of Israell to be intitled the people of God but when they contemned his true worship forsooke the Lord and consulted with Idols all this tended to their vtter disgrace and to make their idolatrie much more abhominable then the idolatrie of the Gentils So it was a great dignitie to the wicked Angels that they were created the most excellent of the creatures and were made the immediate Ministers of God and as it were courtiars to the great King of heauen and earth but when as they most vngratfully sinned against such as gratious creator their excellencie did not benefit them but aggrauated their sinne and plunged them into the deepest bottome of just condemnation It was a great mercie of God vouchsafed to the Sodomites that they were placed in Gen. 13. 8. the garden of the world where they abounded in all Gods temporall blessings but when they abused Gods goodnesse and by his benefits became more rebellious they were not hereby priuiledged from punishment but inflamed Gods Gen. 19. more fearefull wrath against themselues which caused fire and brimstone to raine downe from heauen and consume them It was a great priuiledge to the Israelites to be the vineyard of the Lord which he had hedged in from the rest of the world for his owne vse and delight but when they answered not to Gods mercy in their obedience but in stead of the sweet grapes of righteousnes brought forth the sowre Esay 5. grapes of sinne the Lord did not onely forsake it but also pull downe the hedge and layde it open to the common spoyle It was a singular prerogatiue vnto them that they had amongst them the profession of Religion and the Temple of God the place of Gods worship but when they abused it as a visard of hypocrisie to countenance their sinne and as a shield to fence off all Gods threatnings of punishment God sendeth them to Shilo to see a patterne of his fearefull Ier. 7. 4. 12. vengeance which should also ouer-take them vnlesse they repented Finally it was a great dignitie and royall priuiledge to the people of the Iewes that they injoyed all earthly benefits in the land of Canaan that they were Gods peculiar people with whom he had made his couenant his chosen nation his royall Priest-hood the treasurers of his word the keepers of his seales and that they had the first offer of eternall saluation by Christ and of the joyfull tidings of the Gospell but when they abused this rich mercy by continuing in their rebellion by stopping their eares to Christs heauenly Sermons by crucifying the Lord of Life and by continuing in finall impenitencie after they were long called there vnto by the preaching of the Apostles all Gods patience long-suffering
bee no remedie as it is said Chro. 36. 14. 2. Chro. 36. 14 The vse hereof serueth first to confute the practise of the Brownists who leaue and forsake the Church of Christ for some small spots and little wrinkles their Ministers refusing to preach and the people to heare in our congregations But herein they nothing resemble the Lord whose children they would seeme to be who when the Church of Israel had made a feareful apostasie from Gods true religion and was wholly defiled with superstition idolatrie and all wickednesse and obstinately continued in these sinnes notwithstanding the manifold and continuall meanes which the Lord vsed to call them to repentance yet still hee sendeth his Prophets vnto them to teach admonish and reproue them that they might be brought to amendment and when as they desperately perseuered in sinne and were now past all hope of recouerie he causeth his Prophet to admonish the Iewes to auoid their sinnes and punishments when as their state also was exceedingly corrupted Secondly it serueth for our comfort and incouragement The Lord hath mercy in store for those who forsake their euill waies if that now at the length we will forsake our euill waies and take hold of the meanes of our conuersion whilest God offereth them vnto vs. For howsoeuer wee are sunke deepe in our rebellion and haue many waies prouoked Gods wrath continuing in our sinnes notwithstanding the Lord hath afforded vs such plentifull meanes to bring vs to amendment yet if now wee will begin a new course and consecrate our selues to the seruice of God there is assured hope of pardon For yet the Lord waiteth that hee may haue mercie vpon vs Esa 30. 68. yet he patiently granteth vnto vs the meanes of our conuersion and wee may assure our selues that if hee be so gratious when as wee obstinately perseuere in sinne hee will be much more mercifull if we turne vnto him by true repentance But on the other side if wee contemne so great a mercie of God we shall haue a more fearefull iudgement laid vpon vs for laesa patientia furor the greater Gods patience is which wee despise the more furious reuenge hee will take on vs in the day of his visitation Rom. 2. 4. 5. The second thing to be obserued is that Gods Ministers Rom. 2. 4. 5. ought not to surcease their paines in their Ministerie though The Ministers must not surcease their paines in the Ministerie they plainly discerne that the estate of the people committed to their charge is altogether desperate and past hope of recouerie For though there were no apparance of hope at home yet he is painfully to persist in the worke of the Ministerie that hee may conuert those who are abroad and want the preaching of the word that so hee may helpe to gather those into the Church which are elected and increase the number of the faithfull as much as in him lieth So when the Israelites to whom our Prophet was sent were past cure he laboureth to conuert the Iewes vnto God And so when the Iewes desperately refused the meanes of their conuersion and saluation the Apostles ceased not their labours but turned to the Gentiles and by their painfull preaching endeuoured to conuert them vnto the faith For howsoeuer our hearers profit not there is a necessitie that lieth vpon vs and a fearefull woe denounced against vs if we preach not the Gospell 1. Cor. 9. 16. Whatsoeuer bee the successe of our labours wee 1. Cor. 9. 16. are charged as wee will answere it before God and before the Lord Iesus Christ which shall iudge the quicke and the dead at his appearing that we preach the word and be instant in season and out of season and that wee improue rebuke exhort with all long suffering and doctrine 2. Tim. 4. 1. 2. Whether the people 2. Tim. 4. 1. 2. will heare vs or no we must tell them of their sinnes and giue them warning of Gods approching iudgements and then though they die in their sinnes yet wee haue discharged our dutie and shall saue our owne soules Ezech. 33. 7. 8. 9. Ezech. 33 7 8 9. Those reprooued who surcease their paines in the Ministerie The vse hereof serueth to reprooue those who surcease their paines in the worke of the Ministerie because they cannot see the fruite of their labours but contrariwise finde that the more diligently they preach vnto their people the more obstinately they contemne the meanes of their saluation lothe the food of their soules and persist in their impenitencie For the neglect of other mens duties must not be an argument to make vs neglect ours but rather should make vs more earnest in the worke of the Ministerie Neither doe we know whom nor when the Lord will call the Spirit bloweth where it listeth and when it listeth and the Lord who hath the hearts of all in his hand can make those who were lions Esa 11. and beares and wolues yesterday to become this day gentle as lambes innocent as doues and of mockers of his word he can make zealous conuerts of persecuting Saul a preaching Act. 2. 13. 37. Act. 9. Paul Besides though they had certaine assurance that they should neuer conuert a soule of those people which are committed to them nor build vp any one in the faith of Christ yet are they not discharged of their worke nor hereby haue receiued a priuiledge of idlenesse seeing when these who haue often heard them doe obstinately stop their eares there are perhaps others who would willingly haue the benefit of their Ministerie And though there were not yet must we preach the word euen when wee are assured that it is the sauour of death vnto death because the Lord who hath set vs on worke and will surely pay vs our wages is as well glorified by executing iustice against obstinate sinners as by shewing mercie to those who are by his word moued to repentance and amendment of life The third thing to be obserued is that as al men had need The danger of euill neighbourhood to be admonished of their waies in the ministerie of the word so especially those which liue neere vnto wicked and vngodly neighbours who by their manifold inducements allurements and euill examples are alwaies readie to seduce them out of the way of righteousnesse into the way of sinne For this was the case of the people of the Iewes in this place who being themselues corrupted had the wicked Israelites for their neighbours who by all meanes were ready to draw them more and more from God into the bywaies of sin and wickednesse and therefore the Lord thought it good and necessarie to stop them in these euill courses not only by the admonitions of their owne Prophets who were purposely sent vnto them but also causeth our Prophet who was sent to the Israelites to admonish them to beware of being corrupted by their euill example So when the
duty doth appertaine namely to all those who are made members of the That all the faithfull must labor to gaine others to the Church church whether they be publike or priuate persons for there is none which are in respect of their meannesse of gifts exempted seeing there is not any who hath receiued such a small talent but that if he will profitably imploy it he may thereby gaine some glory to his Lord and maister and in some respect or other bring some benefit to his brethren either by instruction consolation exhortatiō or holy example of life But howsoeuer this duty belongeth to all yet especially to Gods Ministers who are appointed of God both to be the spirituall fathers by whom men are begotten vnto God and conuerted to the faith and also to be the nurses who by the milke of the word are to nourish and bring vp in their spirituall growth those who are regenerate and added to the Church And therefore they are with all care and diligence to preach the word in season and out of season instructing the ignorant exhorting those that are backward perswading the obstinate confirming the weake and comforting and incouraging those which are ready to faint and by all meanes labouring that those who are not conuerted may be gained vnto Christ and likewise that those who are already added to the Church may bee more and more strengthened and confirmed in their spirituall vnion with Christ and communion with the Saints Fourthly we are to obserue to whom this duty is to be performed namely to our brothers and sisters that is those who are already and those that may be hereafter our brethren and sisters and in y◠we do not know who these are because Gods That we must labour to informe all in Gods trueth secret counsaile decree of election is known only to himselfe therfore we are to exhort instruct and perswade all to become members of the Church so far as in regard of our state and calling we possiblie can for the Spirit bloweth where it listeth and can easilie cause Lions Tigers and Cockatrices to become the sheepe of Christ hee can make idolatrous Abraham the fether of the faithfull bloodie and barbarous Manasses an humble conuert a persecuting Saul a preaching Paul and a leaud cheefe a holy confessor and therfore say not in thy heart I will spare my labour because this or that man is too wicked too worldlie too couetous too proud to make a Christian seeing the Lord is able of stones to raise vp children vnto Abraham to humble the most proud and obstinate and to sanctifie the most prophane neither is hee onely able to doe it but also often doth it to shew the infinite riches of his wisedome power mercie and goodnesse and that our saluation is not for our owne works or worthinesse but of his owne free grace and vndeserued loue that so he may be all in all and haue the whole glorie of his owne worke Fiftly we are to obserue the maine arguments which the The arguments which we must vse for the conuersion of others faithfull are to vse that they may perswade others to ascend with them out of the land of darkenesse into the kingdome and Church of Christ namely because they were the people of God and therefore they are to ascend into the kingdome of their Lord and redeemer And lest their sinnes and Gods iustice and wrath should discourage them it is further said that they haue obtained mercie and remission of their sinnes and are now reconciled vnto God in Christ Whence we learne what is the strongest inducement and most forcible argument to mooue any to leaue the kingdome of darkenesse and to adioyne themselues vnto the Church of God namely when they heare and hearing beleeue that they who were aliants and strangers are now in Christ become Gods subiects and seruants that they whom the law for their grieuous sinnes excluded from all mercie and made obnoxious to Gods wrath are now in Christ made partakers of Gods mercie whereby they haue the remission of their sinnes and are so reconciled to their Lord and Soueraigne So long as a malefactor who hath deserued death knoweth that his Prince is iustly displeased with him and intendeth to prosecute the law against him hee fleeth his kingdome and liueth in voluntarie exile but if hee heare that the princes sonne fauoureth him and hath obtained his fathers pardon and reconciled him vnto him this is a strong motiue to perswade him to leaue the strange countrie where he liueth and to returne againe into the kingdome of his Soueraigne So we who are grieuous malefactours which by transgressing Gods law haue made our selues subiect to to his wrath and obnoxious to the punishment of the law eternall death whilest wee remaine in this case flee from Gods presence and as much as in vs lieth though it neuer lieth in vs we banish our selues out of his kingdome and iurisdiction but when we heare that Christ his dearely beloued sonne hath obtained our pardon and reconciled vs to his father then and not before we approach his presence and adioyne our selues to his kingdome It is then the preaching of the Gospell which gathereth vs into Christs kingdome For it is Gods strong power vnto saluation to al that beleeue whereby he perswadeth vs to come out of Satans kingdome and to adioyne our selues vnto his Church And therefore those who seeke the conuersion of others they must not onely denounce legall threatnings against sinne for this will make men rather flee from God then come vnto him but hauing by the law brought them to a sight of their miserie in regard of the curse thereof the anger of God death and condemnation which they haue deserued then they are to preach the glad tidings of the Gospell whereby they may be assured of the remission of their sins and reconciliation with God and so be mooued to come vnto Christ and to adioyne themselues to his Church Examples hereof we haue Act. 2. 38. 39. 2. Cor. 5. 18. 19. 20. Act. 2. 38. 2. Cor. 5. 18. Gal. 3 26. That we must continuallie labour to conuert others to the faith Gal. 3. 26. 27. 28. Now we are further to obserue that we are not to deliuer this glad tidings of the Gospell for the conuersion of those who are not yet called once or twice or diuers times but continually till they be conuerted we must teach them perswade and exhort them to ascend out of the land of darkenesse into the kingdome of Christ for hee doth not define and determine a certaine number but indefinitely and absolutely commandeth vs that we should speake vnto them For God calleth not all at the same houre but some at one time and some at another neither doth he make the word effectuall for the conuersion of all sinners at the first hearing but in some he lets it often outwardly sound in their eares before by the inward working of
his Spirit he openeth them and inclineth their hearts to beleeue and imbrace it lest wee should ascribe the whole praise of our conuersion vnto the ministery of man which is principally due to his holy spirit who is the chiefe cause thereof As therefore the poole of Bethesda did not at all times cure diseases but onely when the Angell descended and infused vertue into the water and yet neuerthelesse the people at all times watched that they might be readie to put in their friends when the opportune time came so these riuers and streames of the Gospell which runne from the sanctuarie haue not alwaies vertue and power in them to heale our diseases and sores of sinne but then onely when the spirit of God descendeth and by his secret working infuseth vertue thereunto and therefore wee are continuallie to watch for this time in the meane while vsing the meanes continually appointed by God to this purpose Neither doth he determine the presence before whom or the place where this dutie must bee performed but indefinitely and absolutely hee inioyneth vs to speake vnto our brethren and sisters Whence we learne that there is no presence or place exempted from this dutie but wee are to exhort all in all places to come vnto Christ and to leaue the kingdome of darkenesse publickly in the ministerie of the word and in priuat conferences at home and abroad in the congregation and in our chambers as occasion shall be offered for gaining our brethrē vnto Christs kingdom For as the spirit of God is restrained to no time so neither to any place but he conuerteth both when he will and also where he will The sixth thing to be obserued is the change of the names Great difference betweene the effects of the law and the Gospell Lo-ammi into Ammi and Lo-ruchamah into Ruchamah wherby is signified that there is a great change in the time of the Gospell from the state of things vnder the law for those whom the law scattered the Gospell gathereth those whom the law made strangers and enemies the Gospell maketh subiects and friends those whom the law debarred of mercy are by the Gospel receiued to mercy those whō the law condemned the Gospel iustifieth and saueth so that now enmity is turned into frendship iudgement into mercy death and condemnation into life and eternal saluation in by Christ our Sauiour The consideration whereof as it should fill our harts with sound comfort so also with true thankfulnes and our mouthes also with Gods praises who hath caused this happy change turned our griefe and sorrow into ioy gladnes Lastly whereas God inioyneth vs to inuite others vnto Mans miserie the lawes impotencie and Christs sufficiencie Christ by calling them Ruchamah that is such as haue obtained mercie he herein includeth their miserie the lawes impotencie in freeing them from it that through Gods mercie and Christs merits alone we haue saluation For the first it is include in the word mercie for mercie doth presuppose miserie both in respect of our sinnes and also the punishment which for them was due vnto vs and the lawes impotencie for if we could haue obtained saluation by the law then should wee not haue needed mercie because wee should haue been saued by our owne merits and lastlie that we haue not saluation of or by our selues but in Christ and for his merits for when God was displeased there must be some meanes to pacifie him when wee had excluded our selues from Gods mercie there must be some other way to recouer it which could not be any meanes of our owne for wee in stead of pacifying God for our old sinnes were continually readie to anger him with new and in stead of mercie wee by our new transgressions heaped vpon our selues new punishments and therefore in Christ alone Gods mercie is obtained who hath satisfied his iustice and appeased his wrath by discharging our debt bearing our sins and suffering that punishment which wee by them had most iustly deserued ANd so much for the consequent dutie to bee performed of the faithfull after themselues are made partakers of the Euangelicall benefits In the next place the Prophet returneth to the legall threatnings in these words Vers 2. Pleade or contend with your mother pleade with her Vers 2 for she is not my wife or as the word is sometimes taken that shee is not my wife neither am I her husband but let her take away or that shee may take away her fornications out of her sight and her adulteries from betweene her breasts Where the Lord commandeth that a diuorce should be proclaimed betweene him and the Israelites and withall sheweth the cause or end of this denunciation namely that they might repent and turne from their spirituall whoredomes But let vs come to the exposition of the words and after Exposition obserue the doctrines which arise out of them Plead with your mother These wordes may seeeme to contradict the former for there the Lord promiseth that he would gather his Church and vnite them vnto Christ that he might be her head she his members he her husband and she his spouse and now presently he threatneth that he wil giue her a bil of diuorce and break off the mariage between them But we are to know that the former words were an Euangelical promise which was not presently to be performed but in the time of the Gospel after the cōming of Christ but in the meane time because the Israelites were not terrified with the former threatnings nor allured to repētance by Gods gracious promises therfore hauing by y◠former consolations comforted Gods children amongst them who were truely humbled now hee beginneth againe to thunder out Gods threatnings against the obdurate and impenitent shewing that notwithstanding God would extend such mercie to the faithfull in the time of the Gospell yet this should bee no priuiledge to exempt them who liued in impenitencie from Gods iudgements but hee would for their sinnes certainely reiect them vnlesse they speedelie repented of them And this is vsuall with the Prophets to intermixe mercie with iudgements consolations with threatnings that neither the humbled may despaire nor the obdurate and impenitent presume as also to mingle their prophecies which concerned the present time with those which concerned the kingdome of the Messias in the time of Gospell for as their maine end was to point at Christ that at his comming their prophecies being fulfilled in him he might be receiued so they were not to neglect their present auditorie but by shewing their sinnes and Gods iudgements to bring them to God by true repentance And if this bee obserued it will giue great light to the vnderstanding of them whereas contrariwise the not obseruing hereof causeth great confusion and obscuritie But let vs come to the words themselues Plead with your mother c. Where we are to consider who they are whom the Lord commandeth to plead as children secondly who this