nor reforme the affections like pleasing musicke or witty poetry which are more fit for the stage then for the pulpit they must not when they deliuer Gods ambassage come with excellencie of wordes or in the inticing speech of mans wisedome which Paul disapproueth in his owne 1. Cor. 2. 1. 4. practise but in the plain euidence of the spirit of power which graue maner of speaking best becommeth the ambassadours of Iesus Christ Neither must they vnlesse it be sparingly and for speciall purposes cite the authorities of men of the Fathers Doctors Councels much lesse of Poets and Philosophers labouring to beautifie the pure golden veritie of Gods word by painting it ouer with the duskish colours of humane learning whereby they make no difference betweene the Prophets and Apostles and other writers betweene the authority of mans word and the word of the eternall God The second speciall doctrine concerneth the people who may here learne first to hunger after the sincere milke of Gods word as Peter exhorteth 1. Pet. 2. 2. and not after the 1. Pet. 2. 2. manner of those who haue itching eares and cloyed appetites reiect the word the foode of their soules because it is brought vnto them in an earthen vessell their surfetted stomackes not suffering them to feede vpon any thing which is not sauced with humane learning Secondly that when pure doctrine is deliuered vnto them by Gods ambassadours they doe receiue it and esteeme of it with the Thessalonians not as the word of men but as it is indeed 1. Thes 2. 13. the word of God which is the power of God vnto saluation to euery one that beleeueth as it is Rom. 1. 16. And therefore Rom. 1. 16. they are to heare it reuerently and not contemptuously attentiuely not drousily sleepily nor carnally hauing their mindes distracted with worldly cares and businesses and conscionably treasuring it vp in their hearts that they may practise it in their liues not securely and carelesly letting it goe like the sand in the houreglasse in at the one eare and out at the other And so much concerning the matter of this prophecie Now we are to speake of the instrumentall cause by whom it was deliuered expressed in these words That came vnto Hosea That came vnto Hosea the sonne of Beeri Wherein is expressed the manner how this prophecie was deliuered and the person to whom The manner in these words which came that is the word of the The manner of reuealing these prophecies Num. 12. 6. Lord which was deliuered vnto Hosea in a diuine vision the which the Prophets vsually saw in their dreames whilest they slept as appeareth Numb 12. 6. If there be a Prophet of the Lord omongst you I will be knowne to him in a vision and will speake to him by dreame So Zach. 1. 8. I sawe by night and behold Zach. 1. 8. Iob 33. 15. Dan 7. 1. hold c. But how then could the Prophets distinguish their diuine visions from ordinary dreames I answer first because the Lord who spake vnto them assured them that it was his owne voyce as appeareth Acts 16. 9. 10. Secondly because those who were not ordinary Prophets had their dreames Acts 16. 9 10. Gen. 37. 5. 9. 1 Sam. 3 4. Gen. 41. 32. commonly reiterated as Iosephs Gen. 37. 5 9. Samuels 1. Sam. 3. 4. Pharaohs as Ioseph affirmeth Gen. 41. 32. Thirdly they left such a deepe impression as could not be blotted out as appeareth in the dreame of Pharaohs seruants Gen. 40. 6. 8. Pharaohs Gen. 41. 8. Nebuchadnezzers Dan. 2. 4. 2. And these are called somnia sigillata Gen. 40. 6. 8. Gen. 41. 8. Dan. 2. 1. 4. 2. And thus the Lord made knowne his wil vnto his seruants in former times But now wee are not to expect dreames and visions for in these last times God hath spoken vnto vs by his Heb. 1. 2. Sonne Heb. 1. 2. The which is a farre greater mercy vnto vs then was shewed to our Fathers of olde for whereas they were faine to waite long for the knowledge of Gods will to be reuealed by vision and oftentimes were not satisfied because for the sinnes of the people the vision failed as appeareth 1. Sam. 3. 1. Psal 74. 9. wee haue Gods will manifested in his written word which at all times and vpon all occasions 1. Sam. 3. 1. Psal 74 9. we may make our counseller The vse which we are to make hereof is that we do not phantastically desire visions and reuelations but vse the meanes which God hath graciously graunted vnto vs for the attaining of knowledge praise his name for it for they who in the light of the Gospel desire visions are like those who goe out of the sunshine to worke by the light of a dimme candle And so much concerning the maner The person to whom this diuine vision was deliuered was to Hosea whose name Of Hosea is added to manifest the truth of this prophesie for when the writer expresleth his name it addeth credit and authoritie to his workes and therefore Hosea purposely professeth his name and the raigne of the Kings in whose time he wrote that it might be manifest that his writings were not forged and counterfaite but the pure word of God The doctrine which we here learne is that as the Prophets haue set downe many arguments to proue that that which they haue written was inspired by Gods Spirit so we labour to acquaint and confirme our selues with them lest through ignorance wee imbrace as grounds of our faith humane conceits for diuine prophecies And to this dutie the Apostle exhorteth Timothy 2. Tim. 3. 14. And the Apostle Iohn those to whom he writeth 1. Iohn 4. 1. Especially let vs 2. Tim. 3. 14. 1. Iohn 4. 1. learne to put a difference betweene the apocryphall and canonicall Scripture seeing the errour is more dangerous because they are in our Church ioyned in our bookes and read promiscuously in the seruice of God But let vs come to the name it selfe the signification wherof is the same which Iesus and Iosua a Sauiour the which Of the name Hosea name was giuen to this Prophet by his parents directed by the speciall prouidence of God and doth fitly agree vnto him first because he was a type of our Sauiour Christ in his wife of fornications as afterwards shall appeare secondly because God vsed him as his meanes and instrument in sauing the people by bringing them vnto God from their sinnes by true repentance and to their Sauiour Iesus Christ by a liuely faith But how could his parents foresee this when he was in his infancy I answere that it was the custome of the Hebrewes to giue vnto their children significant names whereby either they expressed their owne desires that their children should be such and so vertuous as their names portended or thereby were put in mind of some notable worke of God done about the time
repent and liue And Ezech. 18. 23. Ezech. 33. 10 11. therefore when the Israelites tooke occasion vpon the threatnings of Gods iudgements denounced against them desperately to goe on in their sinnes because they thought it now too late to repent because the iudgements of God who is immutable were alreadie threatned and therefore should certainely bee inflicted notwithstanding their repentance the Lord sendeth his Prophet vnto them to tell them that his threatnings were not absolute but conditionall and that when he threatned he aimed not at their destruction but at their conuersion and saluation And therfore exhorteth them to repentance that so they might escape his punishments But when the Lord stoppeth the mouthes of his Prophets and bringeth a famine of his word neither alluring his people to holy obedience by gratious promises nor restraining them from running on in the course of their sinnes by seuere threatnings then are Gods iudgements euen at the dore and such a people though neuer so strong and secure is nigh vnto destruction Of this iudgement the Lord speaketh Amos 8. Amos 8. 11. Ezech. 3. 26. 11. Ezech. 3. 26. And I will make thy tongue cleaue to the roofe of thy mouth that thou shalt be dumme and shalt not bee to them as a man that rebuketh for they are a rebellious house And chap. 7. 26. Calamitie shall come vpon calamitie and rumour Ezech. 7. 26 27 vpon rumour then shall they seeke a vision of the Prophet but the law shall perish from the Priest and counsaile from the ancient 27. The King shall mourne and the Princes shall be clothed with desolation and the hands of the people of the land shal be troubled and I will do vnto them according to their waies and according to their iudgements will I iudge them and they shall know that I am the Lord. The accomplishment of which Prophecie we may see Psal 74. 7. They haue cast thy Sanctuarie Psal 74. 7 8 9. into the fire and raced it vnto the ground and haue defiled the dwelling place of thy name 8. They said in their hearts let vs destroy them altogether they haue burnt all the Synagogues of God in the land 9. We see not our signes there is not one Prophet more nor any with vs that knoweth how long The vse which wee are to make hereof is that whilest the Lord graunteth vnto vs the ministerie of his word we praise his name for this benefite and perswading our selues that the Lord hath not yet forsaken vs let vs bee moued thereby to turne vnto him by vnfained repentance But if the Lord cause the Prophets tongue to cleaue to the roofe of his mouth and take away from vs the ministery of his word then let vs certainely expect some fearefull iudgement c. Secondly whereas he saith that the prophecies of Hosea The authoritie of this prophecie are the word of the Lord hence wee obserue that they are of great authority and aboue all exceptions that they are true certaine and most vndoubtedly to be beleeued seeing they haue God for their author We are not therefore to esteeme these Prophecies as the conceits of men but as the word of the most true God inspired into his Prophets by his holy Spirit For we are to know this that no Prophecie in the Scripture is of priuate motion For the Prophecie came not in olde time by the will of man but holy men of God spake as they were moued by the holy Ghost 2. Pet. 1. 20 21. So it is said Luke 1. 70. That 2 Pet. 1. 20 21. Luke 1. 70. Acts 3. 18. 2. Tim. 3. 16. God spake by the mouth of his holy Prophets which were since the world beganne And the Apostle 2. Tim. 3. 16. saith that the whole Scripture is giuen by inspiration of God c. And as we are thus to esteeme the words of the Prophets so likewise the words of Gods true Ministers truely expounding and giuing the sense and meaning of the Prophets and gathering out of them either essentially or by necessary consequence sound doctrines for our instruction and edification are no lesse to bee esteemed the word of God And hence it is that our Sauiour Christ saith to his Apostles and in them to all his true Ministers Matth. 10. 20. It is not you Matth. 10. 20. that speak but the Spirit of your father which speaketh within you And Luke 10. 16. He that heareth you heareth me and hee that Luke 10. 16. despiseth you despiseth me c. Thirdly whereas he saith that these prophecies are the word of God we hence gather that they neede not the confirmation and approbation of men or of the Church seeing they are confirmed vnto vs by a greater authority euen of God himselfe As therefore Christ said of himselfe Iohn 5. John 5. 34. 34. I receiue not the record of man so may wee say of his word c. Fourthly we hence learne that there cannot be a better interpreter of the word of God then God himselfe who is the Author of it and therefore wee are not wholly to depend vpon the interpretation of the Church or Councels much lesse of the Pope but to expound one Scripture by another for euery author is the best expositour of his owne worke euerie lawgiuer of his owne law and therefore let vs not derogate from God that prerogatiue which wee giue vnto men c. Fiftly seeing the Scriptures are the word of God wee hence gather that they are the best rule of our life and manners and the surest foundation whereupon we may build our faith so that we are not to pinne our faith vpon the Churches sleeue because wee haue a most sure word of the Prophets to which we must take heede as vnto a light which shineth in a darke place c. as it is 2. Pet. 1. 19. And are built not on the foundation of the Church but of the Apostles and Prophets Iesus 2. Pet. 1. 19. Christ himselfe being the chiefe corner stone as it is Eph. 2. 20. Eph. 2. 20. And these are the doctrines which concerne all men in generall More specially the Ministers of Gods word may here That Gods word is the alone subiect of true preaching learne to deliuer nothing to the people but the pure word and what is grounded on it and warranted thereby so as they may say with the Prophets The word of the Lord Thus saith the Lord c. And with the Apostle Paul 1. Cor. 11. 23. I haue receiued from the Lord that which I also haue deliuered 1. Cor. 11. 23. vnto you And this the Apostle Peter requireth 1. Pet. 4. 11. If any man speake let him speake as the words of God They must 1. Pet. 4 11. not therefore deliuer vnto the people in stead of Gods word their owne inuentions their owne frothy conceits of wit which onely delight and tickle the eare but neither informe the iudgement
were tyrannicall vsurpers to wit Zachariah Shalem Menahem Pekahiah Pekah and as it is very probable in the daies also of Hosheah but mention is made of him that light might be giuen to the Cronologie that it might appeare how long Hosea prophecied as we shall shew afterwards The causes why mention is here made of the raigne of these Kings are First to shew the certaintie of this prophecy in that the particular time wherin it was deliuered is specified Secondly because in Cronologies no fitter course can be taken for the numbring of times and yeares wherein things were done then by the raignes of Kings because the time by this meanes is better obserued and remembred Kings raignes and the things done by them being often repeated in common discourse Thirdly because it giueth light vnto the vnderstanding of the prophecie by hauing recourse to the historie of these Kings where vnderstanding their disposition life actions wee may thereby guesse at the state and condition of the Regis ad exemplem totus componitur orbis times and people ouer whom they raigned seeing the subiect either for feare or fauour vsually imitateth and conformeth himselfe to the nature disposition and behauiour of his Prince Fourthly that it might appeare that these prophecies were not deliuered for priuate ends and respects but for the publike vse and profite as well of their people as of their Princes that all with one accord both by Gods sweete promises and seuere threatnings might bee brought vnto true repentance Lastly that we might know how long the Lord vsed the constant ministerie of his Prophet in mouing the people to How long Hosea prophecied forsake their sinnes before he would inflict the punishments which they deserued the which may be gathered out of this Cronologie of the raigne of these Kings of Iuda and Israel For Vzziah who is called also Azariah raigned two and fiftie yeares in whose raigne hee beganne to prophecie and lest we should thinke that hee beganne to prophecie in the latter end of his raigne he addeth also that hee prophecied in the daies of Ieroboam who raigned one and forty yeares ouer Israel 2. King 14. 23. And in the seuen and twenty yeare of his raigne began Vzziah to raigne ouer Iuda 2. King 15. 2. King 14. 23. 1. So that if we reckon but from the last yeere of Ieroboam it 2. King 15. 1. will appeare that Hosea prophecied in the time of Vzziah thirty seuen or almost thirty eight yeares to these if wee adde the time of Iothams raigne which was sixteene yeeres 2. King 15. 33. And of Ahaz which was sixteene yeeres more 2. King 16. 2. it commeth in all to 69. or 70. yeares 2. King â—â— 33. 2. King 16. â— Now it is likely seeing mention is made of Ieroboam and Hezekiah that hee prophecied also in some part of their raigne and according to Ieromes iudgement he prophecied fiue yeares vnder the raigne of Ezechias For as hee saith of him he did foresee the future and bewailed the present destruction of the Kingdome of Israel which was effected by Salmanasser in the sixt yeare of Ezechias raigne To all which time if wee adde some yeeres of Ieroboams raigne it will amount in all almost to eighty yeeres For whereas some imagine that the yeeres of Iothams raigne are to be numbred with the yeeres of his father Vzziah because in his time he being strucken with leprosie Iotham gouerned in his fathers stead it is very probable that besides this time he raigned after his fathers death sixteene yeeres For it is not said that he raigned as King while his father liued but that hee gouerned his fathers house and ruled the people of the land 2. King 15. 5. 2. Chronicles 26. 21. Namely as Vice-roy or his fathers Lieuetenant or Deputie 2. King 15. 5. 2. Chro. 26. 21 The doctrines which we hence gather are diuers First we Gods mercy in affording to his people the meanes of saluation may obserue Gods infinite mercy towards this people of Israel who before he would destroy them as their sinnes deserued he continued this and other of his Prophets ministery for a long time together to the end that they might be turned vnto him by true repentance and so escape his iust iudgements threatned Of this mercy we haue the like example in the daies of Noah before the captiuity of Iuda and the vtter destruction of Ierusalem in the times of Christ and his Apostles and in our owne daies Secondly we may obserue the obstinate wickednes and inflexible obduratenesse of this people who notwithstanding The hardnes of the peoples hearts this mercy of God and meanes of their conuersion continued in their sinnes without repentance The which obstinacie and rebellion is not proper vnto them but common with vs in these times wherein we stubbornely refuse the like or greater mercy and make no profitable vse of far greater meanes which God hath giuen vs for our conuersion But if we continue in the hardnesse of our hearts let vs not expect or hope for immunitie of punishment for as in the time of this Prophet after the people had long contemned Gods mercy he brought vpon them his fearefull iudgements so will he deale with vs c. The vse which we are to make hereof is that seeing our hearts are so hard and inflexible we doe not onely labour to bruise them by the hammer of Gods word and by applying vnto them the threatnings of the Law but seeing this is not sufficient in respect of their more then adamantine hardnesse we are often to implore the assistance of Gods holy Spirit for that onely is that precious oyle whereby they are suppled softned and made plyable to Gods will Thirdly we may heare obserue the painefull diligence The patience and diligence of our Prophet and vnwearied patience of the Prophet who for the space of so many yeeres continued his laborious ministerie and that not with a religious and obedient people which might haue yeelded vnto him some comfort and incouragement when as he did see the fruit of his labours but with an idolatrous and stiffe necked nation who scorned and despised his ministery The vse hereof serueth to stirre vs vp to follow his example in our seuerall places and callings though they seeme tedious and toilesome vnto vs especially Gods Ministers haue here a patterne of diligence and painefulnesse for their imitation which that they may imbrace and follow they are often to call to minde the recompence of reward promised Dan. 12. 3. Dan. 12. 3. So likewise the hearers of Gods word may here learne patiently to harken to the word of exhortation and reprehension and not to waxe wearie and tired though Gods Ministers doe for many yeares together inueigh against their sinnes and denounce Gods iudgements due vnto them as the custome of many is who though they be neuer wearie of sinning yet they are presently weary of
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
Rom. 11. 29. farre foorth as they will stand with their spirituall good as Dauid did 1. Sam. 17. 37. But this is no sure ground whereupon 1. Sam. 17. 37. secure men may build their presumption For if Gods mercies will not moue vs to feare and serue him he will not alwaies continue to be mercifull towards vs but as he hath a time for mercie so he hath also a time for iudgement wherein he will vtterly take vs away in wrath and bring vs to destruction An example whereof wee haue in this place and before the flood Gen. 6. 3. c. Secondly whereas the Lord threatneth that they should Gen. 6. 3. Captiuitie is the fruit of rebellion for euer remaine in captiuitie vnder the rule and dominion of their enemies here we may obserue a notable fruite of rebellion For so long as the Israelites serued God whose seruice indeed is the only true libertie they were freed from all seruitude and bondage but when they refused to serue God as their Lord and master would not be ruled by his word and Spirit they were compelled to serue crueli tyrants in a miserable and perpetuall seruitude yea which was worse they were not onely the captiues of their enemies but the perpetuall bondslaues of their arch enemie the diuell as many as did not turne vnto God and againe betake themselues to his seruice Thirdly whereas the Lord pronounceth this definitiue Release from temporall afflictions doth not alwaies follow true repentance Hos 1. 10. 2. 20 sentence that he would neuer haue pitie on them to deliuer them out of their bondage and yet vpon the true repentance of many of them pardoned their sinne and receiued them to mercie as appeareth vers 10. chap. 2. 20. hence wee learne that vpon the forgiuenes of sinne and reconciliation with God there doth not alwaies follow release from temporall afflictions which for sinne are inflicted vpon the faithfull For the Lord after that he hath pardoned his children their sin doth oftentimes chastise them afterwards for them that hereby he may weane them for the time to come from their corruptions and with this bitternesse of affliction may moue them to hate those sinnes which otherwise would be sweete pleasant to their corrupt flesh An example hereof we haue in Dauid 2. Sam. 12. 13. 18. 16. 12. And in Moses 2. Sam. 12. 13. 18. 16. 12. Numb 20. 10. 12. Num. 20. 10. 12. The consideration whereof should make vs carefully flee sinne if not for feare of eternall torments from which all the faithfull are deliuered by Christ yet at least of temporarie afflictions which haue in them more bitternesse then sinne sweetenesse c. ANd so much concerning their secōd degree of punishment the which is amplified by a dissimilitude vers 7. Vers 7 Yet I will haue mercie vpon the house of Iuda and will saue them Exposition by the Lord their God and will not saue them by bow nor by sword nor by battell by horses nor by horsemen In which words is contained a gratious promise to the house of Iuda of that mercie which in the former verse hee refuseth to vouchsafe the house of Israel Wherein we are to consider the partie to whō this promise is made namely the house of Iuda and secondly the benefits which are promised the which are two fold first his mercy and secondly saluation which is an effect thereof vnto which are annexed the true meanes whereby he would saue them to wit by the Lord their God and after the false and insufficient meanes are remoued in which notwithstanding men vsually put their confidence and will not saue them by bowes This gratious promise of mercie and saluation is made to the Iewes not for any excellencie or worthines which was in them which deserued such grace and mercie for they also oftentimes had grieuouslie rebelled against the Lord and had prouoked his wrath against them with their manifold sins which reigned amongst them especially by their grosse idolatrie as may appeare both by the historie in the bookes of the Kings and Chronicles and in the writings of the Prophets which were sent vnto them to wit Esay Ieremie and the rest But this mercie is promised vnto them first because they did not goe forward in these sinnes with such obstinacie and impenitencie as the Israelites did but vnder the gouernement of their godly Kings Iehosaphat Ezechias Iosias and the rest oftentimes returned againe to the Lord by true repentance and forsaking their idolatry restored Gods pure worshippe and seruice and after they were led captiue they made profitable vse of their afflictions and harkened vnto the voice of God brought vnto them by his Prophets whereas the Israelites after their first defection vnder Ieroboam neuer wholly turned vnto the Lord but grew worse and worse in their rebellion and grosse idolatry Secondly God spared the Tribe of Iuda that he might performe his gratious promise which he had made to Dauid that there should not be wanting one to sit vpon his seate till the Messias came whose kingdome should be eternall the which could not be accomplished if this Tribe likewise had been vtterly destroyed or the kingdome altogether ceased Now the reasons why this our Prophet which was sent to the Israelites maketh this gracious promise in the name of the Lord of that mercy and saluation vnto the Iews which was denied vnto the Israelites was first that he might hereby awaken them out of their deepe sleepe of carnall security and beate downe their pride and selfe confidence into which their present prosperity had brought them For at this time the Kingdome of Israel exceedingly flourished both in multitude as containing in it ten Tribes and in strength and all warlicke prouision hauing obtained many great victories ouer their enemies and particularly against the Iewes whom they had ouerthrowne and brought into great extremity in wealth also which they had gotten by spoiling their enemies and namely the Iewes whose Temple they had robbed and carried away all their treasures and vessels of gold and siluer whereas the Iewes were but a few in number as being but one Tribe and a halfe many of which were miserably slaine by their enemies disfurnished of their warlicke munition and meanes of defence and lastly spoiled of their riches and treasures which are the sinewes of warre and so brought into miserable pouerty In all which respects the Israelites despised the Iewes and proudly insulted ouer them in their miseries yea and which was worst of al they combined themselues with the Syrians the enemies of God conspired how they might bring the poore afflicted Kingdome of Iuda to vtter ruine as appeareth Esay 7. 5 6. And therefore the Lord to beate down this Esa 7. 5 6. pride and cruell insolency sendeth his Prophet to foretell their destruction who were many strong and abounding in all riches and contrariwise the preseruation and saluation of the Iewes who were few
glorie hereof in part or whole to any other sauing our onely Sauiour Christ c. The second thing which we obserue is that the onely true 2. Iehouah wil be their God alone who worship him according to his word Iehouah is the God of those alone who worship and serue him after his will reuealed in his word as for those that in stead of Gods reuealed truth imbrace their owne wil-worships though they make neuer so glorious a profession of their seruice to the true Ged yet he esteemeth it not as done vnto him neither will he acknowledge them his seruants nor himselfe their God who in stead of his wil do their own wills and in stead of his pure seruice offer vnto him their owne inuentions Whereas contrariwise hee vouchsafeth to bee called the God of them who worship him after his reuealed will though otherwise their obedience be mingled with many corruptions and imperfections as appeareth in the example of the Israelites and the Iewes in this place Thirdly we here learne whence we are to expect deliuerance 3. Saluation is onely from the Lord. and saluation out of the hands of our enemies not from our own strength munitiō number riches friends seeing our saluation commeth not from our selues or from our own meanes but from the Lord alone And therfore when we abound in these things we must not trust in them and so grow proud in our owne strength but in Gods helpe and promised assistance and when these things are wanting let vs not despaire of deliuerance seeing the Lord without aboue or contrarie to these meanes can saue and preserue vs by his owne omnipotent power as appeareth in the example of the Israelites deliuered out of the captiuitie of Egypt out of the hands of the Madianites by Gedeon and his 300. men Iudg. 7. from the power of Sanacherib by his Judg. 7. 2. King 19. owne Angell and in the example of the slaughter of the Philistims by Ionathan his Armourbearer 1. Sam. 14. 6. And so 1. Sam. 14 6. in our greatest weakenes and want of meanes we may comfort our selues in the Lords assistance which is al-sufficient and say with Ionathan It is not hard to the Lord to saue with many or with few 1. Sam. 14. 6. and with Asa 2. Chron. 1. Sam. 14. 6. 2. Chron. 14. 11. 14. 11. O Lord it is nothing vnto thee to helpe with many or with no power Whereas on the other side all worldly helpes are insufficient to deliuer without Gods assistance for though the horse be prepared against the day of battaile yet our saluation commeth of the Lord Prou. 21. 31. And if the Lord doe not Prou. 21. 31. blesse this meanes A horse is but a vaine helpe and shall not deliuer any by his great strength Psalm 33. 17. And therefore Psalm 33. 17. when we abound in these meanes although wee may lawfully vse them and thanke God for them yet let vs put no affiance in them but say with Dauid Psalm 44. 6. I doe Psalm 44. 6. not trust in my bow neither can my sword saue me c. ANd so much concerning the second degree of the Israelites punishment The third followeth which is their vtter and finall reiection vers 8. Now when shee had weaned Vers 8. 9. Lo-ruchamah she conceiued and bare a sonne Vers 9. Then God said Cal his name Lo-ammi for ye are not my people therefore I will not be yours In which words the third punishment is first typically shadowed vnder the childs name and afterwards plainely expressed in the reason rendred thereof But before this third punishment is denounced there is a certaine space interposed betweene it and the former which is signified vers 8. Now whē she had weaned Loru-chamah c. By the weaning of Loru-chamah the Prophet typically sheweth that because the people were not reclaimed with the former punishments the Lord would be so far from repealing his sentence of those iudgements before denounced that he would now ratifie and confirme it yea and because their diseases were growne so desperate that they were past all cure and seeing neither mercies nor iudgements would reclaime them he would now inflict vpon thē a third iudgement more heauie then all the rest namely he would reiect them frō being his people But yet he would not do this sodenly but as the child is first weaned before it be taken from his nurse so they should be weaned and restrained from their nurses the Prophets and frō the food of their soules the milk 1. Pet. 2. 2. of Gods word of which the Apostle speaketh 1. Pet. 2. 2. and consequently should bee depriued of al the graces of Gods spirit which are both begotten by this spiritual seed of Gods word and nourished and increased with this heauenly food But howsoeuer the Lord goeth forward in the denunciation of iudgements yet it is not altogether without mercy for before he vtterly reiecteth them he interposeth a conuenient distance of time between this and the former iudgement that in the meane while they might repent and so escape this last punishment And this also is signified by the weaning of Loru-chamah before Lo-ammi is conceiued For though he had condemned them to perpetual captiuitie yet he doth not presently exclude them out of that couenant which he had made with their fathers wherby they became his people but for a time hee patiently waited for their conuersion that so they might still retaine the name of Gods people and attaine vnto the saluation of their soules though their bodies were inthralled in a perpetuall seruitude But when as they made no vse neither of Gods former iudgements nor yet of his patience long suffering but obstinately and desperately went on in their sins they increasing in wickednesse the Lord increaseth his punishments and finally casts them off from being his people The which finall reiection is signified and shadowed vnder the name Lo-ammi the signification wherof is Not my people as it is expounded by God himselfe in this place and after it is plainely expressed in the reason for ye are not my people therefore I will not be yours The Lord had in former times made choice of the children of Israel amongst all the nations of the world to be his Church and people according to that Deut. 32. 9. For the Deut. 32. 9. Lords portion is his people Iacob is the lot of his inheritance with them hee made his couenant and vpon them as being his owne peculiar people and proper familie he multiplied his benefits with a more liberall hand then vpon any other nation But when Israel obserued not the condition of the couenant but renounced the seruice of God went a whoring after idols and when neither Gods mercies would moue them to loue him nor his iudgements to feare him nor both ioyned together could reclaime them from their wicked waies and bring them to repentance the Lord casteth them
lest the Lord seeing vs vncorrigible likewise reiect vs as he did the Iewes for If God spared not the naturall branches let vs take heed lest he doe not spare vs who are but wild branches as the Apostle reasoneth Rom. 11. 21. Rom. 11. 21. The Prophets holy bouldnes in deliuering his message Fiftly we are to obserue that when the Prophet threatneth against the people their finall reiection they were in a most flourishing and prosperous estate and therefore no doubt giuing small credit to the Prophets words it was an ambassage exceeding dangerous exposing him to the malice and outrages of an insolent people But yet notwithstanding remembring who had sent him on his message he ouercommeth all these difficulties and faithfully deliuereth the word of God which was put into his mouth Sixtly we may here learne that though their present estate Outward things no true signe of Gods loue or hatred were very prosperous yet they were out of Gods fauour and euen marked to vtter destruction whereby it appeareth that we cannot rightly iudge by outward things either of Gods loue or hatred seeing these things come alike to all and the same outward condition is to the iust and to the wicked as the Wiseman speaketh Eccles 9. 1. 2. Nay oftentimes Eccles 9. 1. 2. the wicked most flourish for a time and the godly are afflicted as appeareth in the example of Esau and Iacob the Egyptians and the Israelites Saul and Dauid the Pharisies and Iesus Christ himselfe and his Apostles And therefore if wee iudge them in Gods fauour who are in a flourishing estate and condemne them as miserable who are in affliction we shall iustifie the wicked and condemne the generation of Gods children as it is Psalm 73. 15. Psalm 73. 15. God reiecteth not his people before they reiect him Lastly we may here obserue that God reiecteth not this people before they had first reiected him neither doth hee refuse to rule and protect them as their Lord before they had refused to obey him as his subiects And this may appeare by the order of the words where he saith Yee are not my people therefore I will not be yours Howsoeuer therefore in Gods eternall decree he reprobateth whom hee pleaseth for the manifestation of the glorie of his iustice yet in the administration of this decree he neuer reiecteth any who do not first forsake him And therefore leauing Gods secret counsailes vnto himselfe let vs imbrace his reuealed will and according therunto let vs conforme our selues vnto holy obedience and liue like the people of God submitting our selues to bee ruled by his word and spirit and so wee may be assured that the Lord will continue to bee our gratious God and will neuer cast vs off seeing he refuseth none who do not first refuse him neither denieth his fauour to any who doe not denie vnto him their obedience ANd thus much concerning the Legall comminations Euangelicall consolations Now follow the Euangelicall consolations for our Prophet Hosea hauing in the former part of the chapter according to the vsuall method of the Prophets first set down their sins and then the iudgements of God and the punishments due vnto them doth not end his Sermon before hee had comforted Gods faithfull children who were deiected with the former threatnings by assuring them of the inlargement of the kingdome of Iesus Christ the promised Messias and the propagation of the Church through the mercie of God forgiuing their sinnes and reconciling them vnto himselfe in his Sonne vnto whom they are vnited by Gods spirit and a liuely faith Where Gods Ministers may obserue in Gods owne practise The best method of conuerting a sinner what is the best methode and order for the conuerting of a sinner namely first to bring men to a sight of their sins secondly to set before them the anger of God the curse of the law and all those fearefull punishments temporall and eternall which by them they haue deserued And when thus by the preaching of the law they are thorowly humbled in the sight of their owne misery then they are to raise them vp again by the preaching of the Gospel containing in it Gods gracious promises of mercie and forgiuenes in Iesus Christ For this is the order which the wisdom of God hath thought most fit as appeareth in this place and in al the writings and sermons not only of the Prophets but also of the Apostles Acts 2. 23. 37. 38. Rom. 1. 2. 3. So Peter Act. 2. 23. 37. 38. And Paul Rom. 1. 2. 3. c. But let vs come to the words themselues verse 10. Yet the Verse 10 11. number of the children of Israel shall be as the sand in the sea which cannot be measured nor told And in the place where it was said vnto them ye are not my people it shall be said vnto them Ye are the sonnes of the liuing God Verse 11. Then shall the children of Iuda and the children of Israel be gathered together and appoint themselues one head and they shall come vp out of the land for great is the day of Izreel In which words is contained a sweete consolation for all Gods afflicted children taken from the flourishing estate of The exposition Gods Church vnder the Kingdome and gouernment of Iesus Christ The which their prosperitie and happinesse is first described in the 10. verse and part of the 11. verse and then magnified in the last words for great is the day of Izreel It is described by foure arguments The first is their multitude that they should be in number numberlesse The second is their dignity that they should be not onely Gods people but also the sonnes of the liuing God The third is their vnitie and vnanimity that they should be gathered together and appoint vnto themselues one head vnder whom they should ioyntly be gouerned The last is their liberty and full redemption that they should come out of the land polluted with idolatry and should be adioyned vnto the true Church of God The first argument of consolation taken from the multitude of Gods Church is contained in these words Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured nor told Whereas he saith Yet the number c. he meeteth with an obiection of the hypocriticall Israelites and withall comforteth Gods children who were deiected with the former threatnings For the Prophet hauing shewed that the Lord would reiect the people of Israel from being his people the hypocrites among them would be ready to charge the Prophet that his prophecie Obiection could not be true seeing it contradicted Gods promise made to Abraham that he would multiply his seed as the starres of heauen and as the sands by the sea side the which he should not performe if now he should reiect and cast them off To which the Prophet answereth that though God did reiect all these
their owne inuentions and in the hypocrisie of their hearts And therefore though the Lord should reiect them yet this should bee no impeachment to his truth in his promises nor bring any damage to the Church for as much as he would in their stead who were hypocrites rotten members and the sonnes of Abraham only according to the flesh make choice of sincere professours true beleeuers and the sonnes of Abraham according to the spirit vnto whom hee would make good his couenant and promise and multiplie them in innumerable numbers The like obiection at this day is made by the Papists in The Papists like the idolatrous Israelites 1. Tim. 3. 15. their pride and securitie against those who charge them with their errours and apostasie For say they the Church of Christ cannot erre seeing it is the pillar of truth 1. Tim. 3. 15. nor fall away in life or doctrine seeing Christ hath promised to leade it in all truth and to continue with it ruling and guiding it by his word and spirit vnto the end of Math. 23. 20. the world but we say they are the Church of Christ as may appeare by our vnitie vniuersalitie antiquitie and succession of Bishops and therefore if we fall away the Church falles away and consequently Christ cannot bee true of his promise But vnto them we may answere as the Prophet to the Israelites that they are the Church onely in name and not in deede seeing they haue forsaken the pure worship of God described in his word and in stead thereof haue imbraced their owne wil-worship superstition and idolatrie and therefore they are not now the spouse of Christ but adulterous harlots which are for their whoredomes diuorced from him they are not the true Church of God notwithstanding those outward titles and notes thy bragge of seeing they want the chiefe and onely vnfallible notes of the true Church Gods word sincerely preached and his Sacraments purely administred And though they bee reiected yet this will not infringe the truth of Gods promises made to his Church neither will God want a Church though they be cast off seeing in their places hee hath and will multiplie his faithfull children the true posteritie of Abraham as the sands by the sea shore vnto whom he will accomplish his promises of his presence protection and direction in all truth The like obiection also is made by carnall gospellers and secure hypocrites who professing religion doe in their liues denie the power thereof and drawing neere vnto God with their lips whilest with their hearts they goe farre from him and therefore we may fit vnto them the like answere c. The second thing which wee are to obserue is that the The execution of Gods iudgements no hinderance to the performance of his promises execution of Gods threatnings is at no time any hinderance to the performance of his promises nay rather he vseth the one as an occasion of the accomplishing of the other as in this place the reiectiō of the idolatrous Israelites for the fulfilling of his gratious promise concerning the multiplying of his Church the true posteritie of Abraham according to the spirit And therefore when Gods faithfull children heare his fearefull denunciation of iudgements denounced against the wicked let not them doubt that this will be an impediment to stay the performance of the gracious promises which are made vnto them for although they bee not accomplished in that maner and by those meanes which they expected yet the Lord will not faile to performe them so as in his infinite wisedome hee knoweth most fit for his owne The multitude of Gods people in the time of the Gospell glorie and their saluation The third thing to be obserued is the great multitude of Gods people and children vnder the kingdome of Iesus Christ in the time of the Gospel for it is here said that God would multiplie them as the sands and starres The Israelites supposed that if they should be reiected God would want a Church and people to worship and serue him but they were wholly deceiued for vpon the occasion of their reiection who were but hypocrites he multiplied the number of his faithfull seruants And as the riuer when the course thereof is stopped in his owne channell breaketh ouer the bankes and ouerfloweth the whole countrie making it fruitfull which in it selfe was drie and baren So the streames of Gods sauing mercies which in former times plentifully flowed in the land of Canaan as in their proper current being stopped and as it were dammed vp with the huge heape of their grieuous sinnes and traiterous rebellions ran ouer the bankes and borders of Iurie and ouerflowed the whole earth making the Gentiles who formerly had been barren in all goodnes fruitefull in his sanctifying graces and holy obedience And this our Sauiour signified in the parable of the great Supper to which the Iewes who were the inuited guests refusing to come vpon the occasion of their refusall the seruants are sent into the streets hedges highwaies to inuite the poore maimed halt and blind Gentiles that they might supplie their roomes as appeareth Luk. 14. Luk. 14. The pride of hypocrits reprooued and beaten down The consideration whereof may serue to beate downe the pride of hypocrites who thinke God beholding to them for their profession and seruice imagining that he will neuer reiect them for his owne honours sake seeing if they were cast off he should want seruants to worship and glorifie him But let such know that God who is in himselfe absolute and infinit in all perfections standeth in neede of no man and though it were supposed that he did yet not of them who by their seruing him doe dishonour him for he is able of stones to raise vp children to Abraham Matth. 3. 9. He can destroy Matth. 3. 9. Iob. 34. 24. the mightie and set vp others in their stead as it is Iob 34. 24. When the Iewes forsake him he can make the Gentiles seruiceable when the ancient by their praises doe not glorifie him hee can giue strength to babes and sucklings to performe this dutie which they neglect Psalm 8. 2. and though Psalm 8. 2. they likewise should say nothing yet the heauens with their dumbe eloquence would declare the glory of God Psal 19. 1. Psalm 19. 1. Yea and if all these should hold their peace yet the stones themselues would become the heraulds of Gods praises Luk. 19. 40. And therefore let not hypocrites securely goe Luk. 19. 40. on in their sinnes thinking that for their outward seruice and professions sake God will not reiect them for as the Lord spake of Coniah the sonne of Iehoiakim Ier. 22. 24 Ier. 22. 24. though they were the signet of his right hand yet he wil plucke them off Secondly whereas it is said that the Church of Christ The dotage of the Brownists confuted should be multiplied like the sands by the sea side
And if we his children should not liue together with him though he is a God yet he should not be a father sauing of his onely begotten sonne Iesus Christ seeing there is a mutuall relation betweene a father and children And thus much for the meaning of the words The doctrines The doctrines which arise out of them are diuers First we may obserue The largenes of Gods Church the amplitude and largenes of Gods Church in the time of the Gospell seeing it is not now confined within the borders of Canaan but extendeth it selfe ouer the whole earth to all nations and countries without any restraint or exception For in euery nation he that feareth God and worketh righteousnesse is accepted of him as it is Act. 10. 35. Act. 10. 35. Secondly we are to obserue that there first goeth an exclusion Our adoption and saluation is of Gods free grace from being Gods people before an admission to the being his sonnes by which order the Lord would signifie that our adoption and saluation commeth of his free grace and goodnesse and not of any worthinesse and merit in vs the Israelites were so wicked that they were thrust out of Gods seruice and the Gentiles so prophane and sinfull that they were altogether vnworthie to be admitted into it and therfore both farre from meriting any thing but death and condemnation and yet such was Gods infinit mercie that when they were in this case vnworthy of the least glimpse of his fauour he caused the bright beames of his loue with full raies to shine on both by the death of his sonne reconciling them vnto himselfe who before were strangers and enemies And this the Apostle notablie sheweth Rom. 3. 23. There is saith he Rom. 3 23. 24. no difference namely betweene Iew and Gentile for all haue sinned and are depriued of the glorie of God 24. And are iustified freely by his grace through the redemptiō that is in Christ Iesus If the Israelites had still been retained in the couenant of workes they would haue ascribed their saluation to their workes and worthinesse God therefore when they had many times broken this couenant excluded them out of it that so they might be receiued into the couenant of grace and learne to attribute their saluation not to their legall obedience but to the free mercie and vndeserued grace of God Thirdly we learne what is the instrument and means wherby The ministery of the word the instrument of our adoption we become the sons of God not by our own works or any thing which we could do but by the ministery of the word and preaching of the Gospel which being made effectual by the inward operation of Gods spirit begetteth true faith whereby we lay hold vpon Christ and are ingrafted into his mystical body and so in him who is the naturall son of God we become the sons of God by adoption grace The consideration wherof should moue vs highly to esteem this pretious pearle and with all care and conscience to receiue and lay it vp in our hearts seeing it is the only ordinarie meanes whereby we become the adopted sons of God and heires of euerlasting life If therfore we highly value the means of our worldly aduancement to some momentany patrimony how should we esteeme of the preaching of the Gospell which intitleth vs to this dignitie of being the sonnes of the euerliuing God and heires of his glorious kingdome And if this estimate were made by all then would neither the people for small occasions refraine from hearing the word preached neither would the Ministers of the Gospell for their worldly ease and pleasure liue idly and vnprofitable in their Ministerie nor for any inconueniences sinne onely excepted leaue their callings and desist from preaching Christ crucified seeing it is the onely ordinarie meanes of the saluation of soules and of adopting men to be the children of God Fourthly we may obserue vnto what dignitie and high degree of excellencie we are exalted in the new couenant vnder the kingdome of Iesus Christ when as we are admitted not only the people and seruants but the sonnes and heires of the glorious King of heauen and earth The which prerogatiue is not now appropriated to the Iewes but common vnto al nations and all sorts of men who receiue Christ by a liuely faith Ioh. 1. 12. As many as receiued him to them John 1. 12. 2. Cor. 6. 18. he gaue right to be the sonnes of God 2. Cor. 6. 18. I will bee a father vnto you and yee shall be my sonnes and daughters saith the Lord almightie Gal. 3. 26. Ye are all the sonnes of God by Gal. 3. 26. 4. 6. faith in Christ Iesus Chap. 4. 6. Where we may note the infinite mercie of God who taketh God taketh occasion of mens sinnes to shew his goodnesse occasion euen of mens sinnes and his owne punishments to shew and extend vnto them his bountie and goodnesse for he reiected the people of Israel out of the couenant of workes that he might receiue them into his couenant of grace hee casteth them off from being his people that he might entertaine them to be his sons and not them alone but together with them the Gentiles also And for this purpose he scattereth them amongst the Gentiles that by occasion of calling them vnto the kingdome of Christ by whom the lost sheep of the house of Israel were to be gathered together he might with them call the Gentiles likewise for the Israelites by a certaine right in regard of Gods promises made to their forefathers were to haue the first ofter of Gods mercies and in the first place to bee called into the couenant of grace and therefore God in his infinite wisedome and mercie scattereth them amongst all nations that vpon the occasion of their calling hee might call the Gentiles together with them Whereby the infinitnesse of Gods bountie and his vnsearchable Gods mercy in iudgement wisedome appeareth hee executeth his punishments that he may inlarge his mercies hee abaseth his people that he may exalt thē to higher dignitie he diminisheth the number of his Church that hee may the more increase their multitude and like the good husbandman he scattereth his seed the naturall sons of Iacob ouer the face of the whole earth that they may multiplie and returne vnto him with great increase the Gentiles being added vnto them He shutteth them out of the couenant of works that he may receiue them into the couenant of grace and denieth them to be his people and seruants that he may make them his sons and heires In a word he shutteth all both Iewes and Gentiles in vnbeleefe and in the state of condemnation that hee may haue mercie on all and deriue vnto them eternall saluation Rom. 11. 32. And therefore we haue iust occasion to Rom. 11. 32. 33 exclaime with the Apostle vers 33. O the deepenes of the riches both of the
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
because his spirit dwelleth in you And this is that full liberty and perfect redemption of which our Sauiour speaketh Luke 21. 28. When these things begin to come to passe then looke Luk. 21. 28. vp and lift vp your heads for your redemption draweth neere And this is the meaning of these wordes The doctrines which from hence arise are these First we may obserue that The Do ∣ ctrines after Christ hath gathered his Church and they being gathered That as soone as we are vnited to Christ we ascend out of the kingdome of darknesse haue by a liuely faith chosen and imbraced him for their King and head then presently they ascend out of the land of darkenesse the Kingdome of sinne and Satan and that in respect both of their iustification whereby their sinnes being not imputed they are freed from guilt and punishment and are accepted as righteous being clothed with the righteousnesse of Iesus Christ and in respect of their sanctification whereby they are freed from the power and corruption of sinne when as the Spirit of God dwelling in them applieth vnto them the vertue of Christs death and resurrection whereby their sinnes are by little and little mortified and subdued and they raised from the death of sinne to holinesse and newnesse of life Whosoeuer therefore are gathered into the Church and haue chosen Christ for their head they may bee assured that they are iustified in Gods sight and so freed from the guilt and punishment of their sinnes and also that they are sanctified and in some measure freed from the power and iurisdiction of sinne so that it shall no longer raigne in their mortall bodies for these goe inseparably together so that hauing one we may be assured Rom. 6. 12. that we haue all the other and that wanting one we want all the rest Secondly we may obserue that the Church being set at liberty out of the land of darkenesse doth ascend into the The true members of the Church are not carnall but spirituall Kingdome of God first into the Kingdome of grace and then into the Kingdome of glory So that the Church of Christ and all the true members thereof are no longer earthly carnall and worldly but spirituall and heauenly they are no more citizens of the world but of the new Ierusalem which is aboue their hearts are not now groueling on the Phil. 3. 20. earth but they haue their conuersation in heauen minding not earthly but heauenly things For after that our Sauiour Christ our soueraigne Prince hauing ouercome our spirituall enemies in whose bondage we were inthralled hath pronounced the sentence of our liberty we then begin to shake off the bolts and chaines of our sinnes and corruptions and to come out of the prison and power of sinne and Satan neither will we then make a stay there but make all haste possible to get out of their kingdome and dominion lest againe wee should be ouertaken and inthralled in their bondage and because no other place can secure vs from this danger therefore we ascend into the kingdome of Christ desiring his aide and protection who alone is able to defend vs and forasmuch as whilest we continue in the suburbes of this kingdome the Church militant although we be neuer ouercome yet we are continually assaulted with our spirituall enemies therefore we continually desire and hope to enter within the walles of the heauenly Ierusalem the Church triumphant in heauen where not onely wee shall bee free from danger of being subdued but also from assault and molestation in the meane time setling our minds and hearts not vpon things present but vpon those future ioyes of which we are assured when we shall be admitted citizens of Gods kingdome of glory and attaine vnto our full redemption And these are the steps and degrees whereby we ascend out of the land of darkenesse into the kingdome of glory The degrees whereby we must ascend out of the land of darkenesse the highest whereof none can attaine vnto but they who begin at the lowest for first we must be subiects of the kingdome of grace before wee be subiects of the kingdome of glory we must first be members of the Church militant before we be members of the Church triumphant first wee must enter into the suburbes before we can come into the citie first we must haue assurance of our heauenly inheritance by faith and hope before we shall inioy the actuall possession and lastly we must haue our mindes hearts and affections transported into our heauenly country or else our bodies soules shall neuer ascend thither So that in this point also one of these steps and degrees being ascended it giueth vs assurance that we shall stil ascend till we come to the highest and on the other side if we begin not at the first we shall neuer ascend to the last namely the glorious ioyes of Gods kingdome The last thing to be considered is by what vertue and power we ascend out of the land of darknesse into the kingdome By what vertue and power we ascend out of the land of darkenesse of glory to wit not our owne but Iesus Christs for he alone is it who by his death and merits hath set vs free out of the land of darknesse and deliuered vs from the guilt and punishment of our sinnes and he onely it is who by vertue of his Spirit applying his death and resurrection vnto vs doth enable vs to ascend out of the power of sinne and to subdue and mortifie the corruptions thereof And none but he raiseth vp our mindes from the earth and earthly things and giuing vs entrance into his heauenly ioyes by faith and hope doth transport our hearts and affections thither whither our soules and bodies shall afterwards ascend In a word it is he alone who by vertue of the same spirit vniting vs vnto him as members of his body doth cause vs to ascend in soule at the houre of death and in body and soule ioyned together at the general resurrection and giueth them full and actuall possession of Gods kingdome And therefore let vs beware that we trust not to ascend vp into heauen by the broken ladder of the merits of Saints or our owne works and worthinesse for so shall we rob Christ of his glory and our selues of all comfort in this life and happinesse in the life to come seeing these rotten and broken steps will most faile vs when we most rest vpon them but let vs looke to ascend by Christ alone who is the onely sound and strong ladder vpon which the Angels descend to carry vs vp with them into Abrahams bosome Iohn 1. 51. and the true and straight John 1. 51. way whereby we may ascend out of this vale of misery into the Kingdome of euerlasting glory as himselfe speaketh Iohn 14. 6. Iohn 14. 6. And thus much concerning the description of the Churches happinesse vnder the gouernment of
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
also alludeth to the state of the Israelites in the wildernesse who had no water but what the Lord brought out of a rocke in a miraculous manner Neither doth he onely aime at this bodilie thirst for want of water but also at the thirst of the soule for want of the water which floweth from the sanctuarie the word of God of which Amos speaketh Chap. 8. 11. 13. And of the Amos 8. 11. 13. water of life of which whosoeuer drinketh shall neuer more thirst euen the Spirit of God of which our Sauiour speaketh Ioh. 4. 14. 7. 38. 39. Ioh. 4. 14 7. 38. 39. The scope of the Prophet And so much for the meaning of the words wherein the Prophet aimeth at these foure things principally first hee setteth forth the admirable and infinite patience loue clemencie and bountie of God who when his spouse the Church of Israel had often and impudently plaied the harlot and for her whoredomes was diuorced from him yet he did not according to the iust custome of husbands in like cases take his gifts and rich benefits from her which he had bestowed on her but suffered her to inioy them still and this he implieth when as hee willeth her to repent lest he should spoile her noting thereby that as yet hee had not done it Secondly in these words he intimateth that if she would repent he was readie to forgiue her and to suffer her still to inioy his benefits for he had not as yet spoiled and stripped her as he iustly might and was loath to go about it and therfore he exhorteth her to turne from her sinnes that he might not be vrged to doe it in his iust displeasure Thirdly he laboureth to worke in her true repentance by forewarning her of an increase of punishment namelie that if that great punishment of diuorce and separation from God would not mooue them to turne from their sinnes hee was readie to inflict other punishments vpon them which though they were not so great as the former in their owne nature yet perhaps they were farre more grieuous in their opinion and apprehension For where hee willeth her to take away her sinnes lest hee spoiled her hee implieth that vnlesse she repented he would not content himselfe with that punishment of her diuorce but would most certainely spoile her of all the ornaments gifts and benefits which he had bestowed on her Fourthly because pride and true repentance will not stand together therefore he seeketh to humble her both by putting her in minde of her miserable and base estate wherein she was before hee aduanced her and by assuring her that if she did not humble herselfe forsake her sinnes and turne vnto him from her idols he would leaue her as hee found her depriue her of all his gifts and ourwhelme her with an vnsupportable load of woe and misery And these are the maine things at which the Prophet aimeth The Do ∣ ctrines in these words The doctrines which from hence are to be obserued are these First we may obserue what is the God denounceth his iudgments that we may repent cause why the Lord denounceth his iudgements against his people to wit that they may repent of their sinnes and that repenting they may escape punishment which his iustice vrgeth him to inflict vpon them continuing in their sins So he causeth the diuorce to be proclaimed that they may take away their adulteries and that repenting of them they might not be stripped of all the gifts and benefits which as yet they inioyed So that the end of Gods threatnings is that we may repent and of our repentance that wee may escape punishment and the end of one punishment is that making good vse of it we may escape an other Whence we may obserue that God euen in wrath remembreth mercy for hee threatneth that he may not punish and punisheth that he may not destroy he punisheth vnwillingly after a sort and therefore before hand he giueth warning that wee may escape it and hauing inflicted it he laboureth to apply it to our senselesse hearts that by our obstinacy wee doe not vrge his iustice to proceede in punishing And therefore let vs not by our stubburnnesse and impenitency make Gods end frustrate and turne mercy into iustice but when he threatneth let vs repent that we may escape punishment or at least let vs turne vnto him when he punisheth that we doe not moue him to deale more seuerely with vs. The second thing to be obserued is that after the Lord God doth not alwaies strip a people of al his benefits after he hath reiected them hath reiected a people hee doth not alwaies presently vpon the diuorce withdraw his gifts and benefits from them but leaueth them with them for a time to bee inioyed that this his loue patience and bounty may moue them to forsake their sinnes that so they may bee receiued into his former loue and fauour Whereby as wee haue occasion to admire and praise the indefatigable patience and infinite bountie of our gratious God so may we hereby be admonished not to iudge of Gods loue and fauour nor of our owne happinesse by outward benefits whether they be ciuill or spiritutuall as namely peace plenty a flourishing estate the word Sacraments c. seeing after the diuorce he vouchsafeth to the diuorced such benefits for a time as appeareth in this place The like example we haue in Caine who being banished Gods presence flourished in the world and in Saul who though hee were reiected yet the Lord suffered him a long time to inioy the Kingdome and in Ahab whose destruction was long determined before it was effected Thirdly we may obserue that because the Church of Israel did not repent vpon the hearing of the diuorce proclamed If one iudgement will not reclaime vs God will send another therefore the Lord threatneth an other punishment namely that he would strip and spoile them of all his gifts So that although in his loue and patience he doth not presently after he had diuorced them depriue them of his benefits but giueth them a time to make vse of his former punishment yet his iustice will not euer suffer him to winke at their sinnes but if his first iudgement will not reclaime them he will goe forward to a second which vsually is more grieuous then the first Notwithstanding in this he first denounceth the diuorce which is the greater punishment and after the withdrawing of his gifts which is the lesse for separation from God is infinitely a more heauy iudgement then to be depriued of all other happinesse And this hee doth because howsoeuer these things are in their owne nature yet to worldly men and prophane hypocrites the losse of God is more lightly esteemed then the losse of his gifts for so they may inioy their worldly glory riches and delights they can bee content to liue depriued of Gods fauour and to be diuorced from him And therefore the Lord
adulterie and therefore they were the children of fornication Now as they are rightly called bastards which are not begotten of the lawfull husband but of the seed of a stranger so the Lord in respect of the spirituall generation accounteth them bastards which hee hath not begotten by the immortall seede of his word made powerfull by the inward 1. Pet. 1. 23. opperation of his Spirit And therefore those who are begotten vnto the Church by false doctrines and lying spirits and according to their birth are so brought vp they are to be accounted the children of fornications But such was the birth and bringing vp of these children for their mother the Church of Israel vnder the reigne of Ieroboam the sonne of Nebat committed spiritual whoredom when as forsaking the Lord shee worshipped the golden calues in Dan and Bethel whilest she plaied the harlot the posteritie which came of her were borne vnto the idols when as being brought vp in ignorance destitute of the knowledge of God and his religion they were instructed in false doctrine and idolatrie and so became as grosse idolaters as their predecessors And therefore being in adulterous issue of an adulterous mother both she and they were iustly reiected And this was the first and chiefe sinne for which the mother was diuorced and the children disinherited namely because she plaied the harlot and the children were begotten in her adultery Now this their sinne is aggrauated first by her shamelesse filthinesse therein shewed and secondly by her impudent and obstinate resolution to commit it The first is expressed in these words she that conceiued them hath done shamefully The Hebrew text hath it Shee that conceiued them is affected or confounded with shame whereby is not meant that she was shamefast or ashamed of her sinnes for this agreeth not to the disposition of an harlot especially to such a shamelesse harlot as this whose fornications were in her face and her adulteries betweene her breasts and who impudently professed that shee would goe after her louers but that she had committed such shamefull actions and had liued so filthily and infamously that shee had exposed her selfe to all shame and reproch The meaning therefore of these words is this that shee had not fallen into her sinnes of infirmity or after shee was fallen carried her selfe after any moderate manner but that she often committed these sins and defiled her selfe with so many kindes of idolatry and superstition that shee was growne infamous and iustly reproched of all who heard of or saw her abominable filthinesse Now this hee proueth and with all further aggrauateth the greatnesse of her sinne by giuing a particular instance of her wickednesse in these wordes for she said I will goe after my louers c. Whereas he saith that she thus said he implieth that shee did not follow her louers and forsake the Lord through infirmitie ignorance or as one ouertaken at vnawares but aduisedly wilfully vpon a deliberate and setled resolution shee determined to doe it and not onely so but in an impudent manner she professed that renouncing God her lawfull husband she would follow her louers Where by her louers we are to vnderstand her idols and false gods which are compared fitly vnto louers for as louers that is adulterers allure intice mens wiues to withdraw their hearts from their lawfull husbands and to fixe it vpon them to breake their coniugall faith and to commit whoredome by offering vnto them gifts and pleasures So the spouse of God is allured and inticed by idols to forsake the Lord and to set her heart vpon them and to violate her mariage saith by leauing his pure worship and seruice and prostituting her selfe to commit spirituall whoredome with them when as they seeme to offer vnto her as a reward some profit or delight And this also appeareth in the reason which she yeeldeth of her apostasie in the wordes following that giue mee my bread and my water my wooll and my flaxe mine oyle and my drinke In which words is also contained the exceeding great vnthankfulnesse of the people in ascribing all the benefits which they inioyed vnto their idols and false gods whereas the Lord alone was the author and fountaine of them The which their sinne was so much the more vnexcusable because in the Law the Lord had promised all these gifts vnto them to the end that they should expect them from him alone hauing receiued them they should ascribe the whole praise vnto him onely of his owne gifts Leuit. 26. 4 5. Deut. Leuit. 26. 4 5. Deut. 28. 2 3. 28. 2 3 4 5 c. Now vnder these particulars here named hee vnderstandeth all kind of benefits necessarie either for their sustenance and preseruation or for their pleasure and delight For by bread and water in the Scriptures is vsually signified all kind of meate and drinke food and sustenance as appeareth Exo. 34. 28. Deut. 23. 4. 1. King 13. 17. Esa 3. 1. By wooll and Exod. 34. 28. Deut. 23. 4. 1. King 13. 17. Esa 3. 1. flaxe is vnderstood all kind of clothing apparrell and furniture made of them By oyle and drinke is vnderstood all their pleasures and delicacies for oyle in those hot countries was vsed for pleasure ornament smell agilitie and strength and by drinke is meant not ordinarie drinke for that hee comprehendeth vnder the name of water but their drinkes which were most costly and delicate and further the word here vsed is of the plurall number and deriued from such a roote as signifieth to drinke abundantlie whereby is vnderstood their plentie of such delicacies And so much for the meaning of these words The instructions Sinne the cause of all punishment which hence arise are these First wee may obserue what was the cause of all those punishments before denounced both against the Church of Israel her children namelie their sinnes especially their idolatrie and vnthankfulnes For because the mother plaied the harlot and her children were begotten in her adulteries and not onely so but also liked and approoued imbraced and followed the whoredomes of their mother therefore ioyning in sin they were ioyned in punishment And indeede the sinne of man is the cause of al the miseries and euils which he suffereth for God who is the chiefe goodnesse taketh his delight in doing good and in multiplying his benefits vpon his creatures according to that Psalm 145. 9. The Lord is good to all and Psal 145. 9. his mercies are ouer all his workes and that of Micah Chap. 7. vers 18. He retaineth not his wrath for euer because mercie Mich 7. 18. pleaseth him Neither doth he punish but when mens sinnes vrge his iustice and draw vpon themselues his iudgements Whence we learne when we are punished not to murmure against God nor to looke to inferiour meanes but rather to examine our owne consciences and to search out our sins Psalm 51. 4. which are the cause
riches wherin they trusted cannot yeeld vnto them any comfort c. Thirdly we may obserue that howsoeuer our sins in mans Sinne maketh vs vgly in Gods sight carnall iudgement do exceedingly grace and adorne vs as beautifull ornaments yet in truth they defile both our bodies and soules and make them filthie and vgly in Gods sight yea and in our owne too when as we come to a true view and sensible feeling of them As for example ruffinlie oathes scurrilous iests which are but the scumme and excrements of the wit pride gorgeous attire vnfitting our callings painting the face and discouering the breasts luxurious nicenesse and excesse in diet furious thirsting after reuenge vpon the least shew of a disgrace offered and such like sinnes which are vsed of worldlings as ornaments to commend them but in Gods sight they make them to appeare deformed filthie and abominable Fourthly we may obserue how prone we are to trust in Our pronenes to trust in worldly meanes worldly meanes and in regard of our vaine confidence how apt we are to shrowde our selues vnder these vaine shields imaging that by them we shall be secured from Gods iudgements threatned against vs so the Israelites here trusted for deliuerance from all euils which were denounced against them by the helpe of their Idols And therefore the Lord to beate them from this vaine confidence telleth them that he will inflict his iudgements vpon them though their louers looked on neither should they be able to deliuer them out of his hands Thus the Israelites trusted to the outward presence of the visible Arke 1. Sam. 4. 3. 4. to the helpe of the Egyptians 1. Sam. 4. 3. 4. Esay 31. 1. 3. Hos 10. 13. Ierem. 49. 16. Esai 31. 1. 3. to the visible Temple Ier. 7. 5. to their multitude of strong men Hos 10. 13. Thus the Idomeans trusted to the strength of their seat Ier. 49. 16. And thus in our times men in dearth trust to their owne prouision in warre to their strength in sicknesse to their flight preseruations and medicines and when the thundering threatnings of Gods iudgements sound in their eares they hide themselues from them vnder the shadow of those outward titles the Gospell the Church and profession of Gods true religion But the Lord will inflict his iudgements euen in the sight of our louers and those things wherein wee trusted shall not be able to deliuer vs in the day of his visitation ANd so much concerning the second punishment The Vers 11 third followeth Vers 11. And I will also cause all her mirth to cease her feast daies her new moones and her Sabbaths and all her solemne feasts Although the people of Israel worshipped The exposition God not according to his word but according to their owne inuentions not in spirit and truth but after an idolatrous manner in their idols not in the place which hee had appointed to wit his Temple but in Dan and Bethel yet they exceedingly pleased themselues in their outward worship and externall shew of their new deuised religion as though they had done vnto God that seruice which he required imagining it could not go ill with them so long as they obserued some outward ceremonies of the law notwithstāding they declined in substance frō Gods true religion reuealed in his word And therfore the Lord here threatneth that he would plucke away from thē the visard of their outward profession stop the current of their superstitious deuotions by taking from them their corrupted ceremoniall worship wherein now they so much delighted and gloried that so they might the better see their miserable estate when as there remained vnto them not so much as an outward shew of religion nor an externall manner of worshipping God and hauing nothing to rest vpon might at length bee moued to forsake all their superstitions and to worship the Lord according to his reuealed will But let vs come to the words themselues And I will also cause all her mirth to cease Where the Lord threatneth that he would take away all ioy and recioycing which they took in their ceremoniall worship and the outward pompe of their religion especially in their feasts and solemne assemblies Yea but this mirth reioycing in their solemne feasts was commanded by God Deut. 16. 14. Thou shalt reioyce in thy feast c. And therefore the day of their feasting was called Deut. 16. 14. Num. 10. 10. a day of gladnesse Numb 10. 10. why therefore doth the Lord threaten to take this mirth from them which himselfe enioyned I answere because they did not reioyce in him but in their Idols neither did they reioyce with a spirituall ioy with thankfull hearts lauding and praising God which the Lord vnder the type of their externall mirth especially required and therefore their outward worship which was also idolatrous being seuered from the inward worship of the Spirit was odious in Gods sight as appeareth by the like places Esa 1. 13. 14. Amos 5. 23. 8. 10. Her feast daies As Esa 1. 13. 14. Amos 5. 23. 8. 10. the feast of blowing Trumpets which was celebrated in the first day of the seuenth moneth as appeareth Leuit. 23. 24. The feast of Expiation in the 10. day of the seuenth moneth as we may see Numb 29. 7. Leuit. 16. 30. Her new Moones Leuit. 23. 24. Numb 29. 7. Leuit. 16. 30. Numb 28. 11. Leuit. 23. 24. 25. 4. Which were in the first day of euery moneth Numb 28. 11. Leuit. 23. 24. Her Sabbaths Which were either the seuenth day from the creation or euery seuenth yeere Leuit. 25. 4. And all her solemne feasts Which were principally three 1. The feast of the Passeouer or of vnleauened bread Leuit. 23. 5. The feast of Pentecost or of weekes Leuit. 23. 15. 16. Leuit. 23. 5. 34. 35. The feast of Tabernacles of which reade verse 34 35. c. Now by these particulars he vnderstandeth all their ceremoniall worship and externall seruice in which they gloried and reioyced of all which together with the ioy which they tooke thérein the Lord depriued them when as hee caused them to be led captiue by the Assyrians And so much for the meaning of the words Out of which Hypocrites may reioyce in the outward seruice of God we may obserue that men not truly religious may in the hypocrisie of their hearts or the ignorance of their mindes reioyce and delight themselues in some external seruice which they performe vnto God seuered from his pure worship in spirit and truth as appeareth in the example of the Israelites in this place who reioyced with great mirth in their Sabbaths new Moones and solemne feasts appointed by God as also in the parable of the seede falling into the stonie ground Luk. 8. 13. In the Papists who exceedingly delight Luke 8. 13. in their outward and pompous religion in their sweete musicke odoriferous perfumes and masking showes and
pleasure in their idolatrie and with these pompous shewes intice others to ioyne with them in committing this spirituall whoredome And here we are further to obserue that hee calleth them her iewels and her earings to note vnto them that they had not receiued this whorish and idolatrous maner of worship from the Lord but that it was their owne not enioyned by God but hammered out in the forge of their owne inuentions and cast in the mould of their owne braine Thirdly he saith that she followed her louers whereby is signified their obstinate persistance in this their sin for they did not once or twice fall into this sin through errour or infirmitie but they followed their idols and went on in the course of their superstitions walking in their idolatries as in their vsual path and common high way So vers 6. Fourthly he saith that their hearts were so wholly set vpon their idols and that they followed them with such great earnestnes and intention of minde that they forgate the Lord like vnto harlots who are so bewitched and wholly transported with a furie of blind loue or rather lust towards their louers that they altogether forget their lawfull husbands and all the benefits which they haue receiued from them So that heere he aggrauateth the impious folly and more then brutish blockishnes of this people who were so blinded and euen drunken in their idolatrous superstitions that neither Gods word nor his works neither his blessings and benefits nor his iudgements and punishments would put them in minde of God and of those duties which they owed vnto him But how could the Israelites be said to haue forgotten God seeing still they professed themselues his people and performed some kind of seruice vnto him I answere they are said to forget him because they did not remēber him to be such a God as he had reuealed himselfe in his word namely that he was a Spirit most holy most pure and infinite in all perfections but figured and represented him in a little image whom heauen and the heauen of heauens cannot containe and because they forgat to performe vnto him that pure worship which he had enioyned vnto them in his word and in stead thereof offered vnto him their owne wil-worship and the idolatrous inuentions of their owne braine and thus one is said to forget another when they forget to performe those things which the one required and the other promised And these are the degrees of their sinne of idolatrie Now in the last place the Prophet concludeth all the former reprehensions of their sins denunciations of punishmēts by telling them that all he had spoken was not of or from himselfe but the word of Iehouah and this hee doth to gaine authoritie vnto the former prophecie to confirme the vndoubted certaintie thereof and to moue the people to receiue it with reuerence and to lay it more neerely to their hearts that thereby they might be moued to turne vnto God by true repentance And so much concerning the meaning of these words The Do ∣ ctrines The doctrines which arise out of them are these First wee may obserue that the Lord in the ministrie of the word causeth The Lord causeth his messengers to repeate the same reprehensions his messengers and Ministers to repeate againe againe the same reprehensions of sin the same punishmēts which are due vnto them and this he doth partly in respect of our incredulitie whereby at first wee giue no credit to his word and therefore to confirme the truth thereof the better in our hearts he causeth the same things to be againe repeated and the same speeches to bee as it were with greater vehemencie redoubled and partly in regard of our negligence securitie and forgetfulnesse whereby wee either doe not attentiuely marke or conscionably applie or fruitfully remember his word at the first hearing And therefore when wee heare the same reprehensions and threatnings deliuered oftē by Gods ambassadours let not these repetitions cloy vs with sacietie but rather sharpen our attention perswading our selues that the Lord causeth vs to heare the same things repeated either because through our negligence wee haue not learned or through our securitie and forgetfulnesse haue not applied nor made profitable vse of them at the first hearing or finally that hee meeteth with our incredulitie by confirming his word with a second repetition Secondly we may obserue that the same things which the The estate of the Church of Rome like the Church of Israel Prophet heere condemneth in the Israelites are at this day practised by the Church of Rome For first they haue their Baalims their pettie gods and patrons whom they religiously serue worship they offer vnto them incense vowes oblations they decke and adorne not onely their Idols but also themselues when they solemnize their feasts and approch into their presence placing a great part of their holinesse and deuotion in their outward pompe and brauerie which are not prescribed by God but inuented by themselues and therefore may fitly be called their own All which decking and adorning of themselues and their Idols they like impudent harlots vse that with these baites of outward pompe and beautie they may allure others to goe a whoring with them after their Idols they haue also a long time liued in their spirituall adulteries with great impudencie and obstinacie boasting and glorying in their sinne and finally they haue so set their hearts vpon their louers and are so intent earnest in their seruice that they may be truly said to haue forgotten the Lord because they do not so remember him as he hath reuealed himselfe in his word because they haue forgotten to worship him in spirit and truth and in stead thereof offer vnto him their owne inuentions and also because they vse much more care and diligence and spend much more time and labour in the seruice of the Virgin Mary Saints Angels Images and other Idols then in the seruice of the true and euerliuing God From whence wee may assuredly gather that the Lord will visite vpon them the daies of Baalim though for a time to shew his own patience and to make them the more vnexcusable hee deferre their iustly deserued punishments And therefore let al those come out of Babylon who would not be partakers of her plagues Apoc. 18. 4. Apoc. 18. 4. We must not place our religion in outward pompe Thirdly we may hence learne to auoid the foolish superstition of idolaters who place their religion in outward pompe and sumptuous shewes and to worship the Lord in spirit truth according to the prescript forme of his word Wherein many amongst our selues may iustly be reproued who thinke they haue done God good seruice if on his Sabbaths they come to the Church in their best apparell outwardly decked and adorned when in the meane time they come with their workaday soules full of worldly distractions and cogitations and altogether vnprepared and
their calling to deliuer their embassage and seeing in resisting them they rebell against God himselfe neither is it possible that any should be obedient vnto God who maligne his messengers for his message sake And secondly when Gods iudgements are denounced out of his Word against them for their sinnes they are not to neglect them but to lay them to heart that therby they may be moued to vnfained repentance notwithstanding they see no appearance of danger or any likely meanes wherby such punishments may bee deriued vnto them seeing the Lord whose Word it is which we heare is able to effect it though to vs it seeme impossible ANd so much concerning the first part of this Chapter containing in it legall threatnings denounced against the people of Israel for their sinnes Now we are to speake of the second part containing in it Gods gratious promises of diuers excellent benefits which hee would bestow vpon his Church and people the true Israel of God in the time of the Gospell The first whereof is their effectuall calling and conuersion vnto God wherby they are freed out of the spirituall captiuitie of Satan chosen out of the world and made Gods Church and peculiar people The second is true consolation wrought in their hearts by the glad tidings of the Gospell made effectuall by the inward working of his holy Spirit Both which are contained Vers 14. in these words Vers 14 Therefore behold I will allure her and bring her into the wildernesse and speake friendly or confortablie vnto her Where the The exposition Lord sheweth that howsoeuer being prouoked vnto wrath by their sinnes he would execute vpon them all those punishments before threatned yet he would not retaine his anger for euer but in the end when he had laid vpon them such afflictions as were sufficient measuring their proportion by the rule of his fatherly loue and not according to the hainousnes of their sins he would turne all their chastisements to their good and gathering them into his Church multiplie his mercies vpon them But let vs come to the words themselues wherein we are to consider first the context and secondly the benefits promised the context in these words Therefore behold This may seeme a strange kind of consequence for in the former verse he had set downe their obstinacie in their grosse idolatrie and that they were so wholly deuoted to their Idols that they had quite forgotten the true God and now hee presently inferreth hereupon that therefore he would allure her and speake comfortablie vnto her But howsoeuer this may seeme but a bad inference if we regard their sinnes vpon the recitall whereof it should rather haue followed that therefore they should haue such punishments inflicted vpon them as their sinnes had deserued yet it hath good dependance if we respect Gods infinite mercie and his eternall purpose whereby he hath of his free grace and vndeserued goodnes ordained to call them who belong to his election out of their sinnes that being conuerted they may also bee saued As though he should haue said Seeing they follow their idols with delightfull obstinacie and haue altogether forgotten me and seeing their hearts are so blind and obdurate that all my punishments will not reclaime them and finally seeing it is not my purpose to giue them ouer to destruction and to suffer them to run headlong to condemnation therefore I will not let them go forward in their owne courses nor be ruled by their owne obstinate wils for then they would neuer returne vnto me but I wil work vpon their hard harts by my Word and Spirit alluring and perswading them to leaue their idols and false worship and to returne vnto me that they may worship me according to my reuealed will and submit themselues vnto me in all holy obedience And because this is a wonderfull mercie of God farre aboue all humane conceite and therfore not lightly and negligently to be passed ouer hence it is that the note of attention is added Therefore behold that we might more carefully obserue and obseruing praise and magnifie this vnspeakable goodnes of God who by our sinnes is moued rather to pitie then to punish vs. And so much for the context The first benefit here promised is their effectuall calling whereby working vpon their hearts with his Word and Spirit hee would allure and perswade them to forsake their idolatrie and to come out of the seruice of sin and Satan that they might become true members of his Church and liue in holy obedience vnto his will as his true subiects and seruants All which is contained in these words I wil allure her and bring her into the wildernesse where he alludeth to their first deliuerie out of the captiuitie and from the blind idolatrie of Egypt when as first he allured and perswaded them by his seruants Moses and Aaron to desire earnestly to come out of that bondage that they Exod. 4. 30. 31. might become his seruants and people and hauing so inclined their hearts hee brought them out with a strong arme and led them into the wildernesse where he made his couenant with them and afterwards brought them into the land of promise where he multiplied vpon them his manifold benefits as it followeth in the next verse So the Lord by his seruants and Ministers doth worke in the ignorant minds and stubborne hearts of those that belong to his election a desire to come out of the thraldome of the spirituall Pharaoh Satan and hauing thus inclined and allured them by his powerfull Spirit applying vnto them the benefits of Christs death and obedience hee deliuereth them out of this miserable bondage notwithstanding hee doth not presently bring them from Egypt to the heauenly Canaan but causeth thē to passe first thorow the wildernesse of this wicked world where howsoeuer hee prouideth for them and causeth their safetie by his almightie protection so that they are now in far better estate then whilest they liued in the spirituall captiuitie of sinne and Satan yet they are there afflicted with many miseries hunger thirst heate cold sicknesse and diseases with inward mutinies and sedition amongst themselues and with the outward malice and violence of the spirituall Cananites their worldly and wicked enemies with which hauing a while exercised and humbled them and withall wrought in their hearts an earnest desire to come into their heauenly countrey in the end he bringeth them into the spirituall and new Ierusalem The like allusion the Prophet Esay hath speaking of this spirituall deliuerance through Christ Esa 11. 15. 16. Esa 11. 15. 16. Whereas then hee saith I will allure her the meaning is that by his word and holy Spirit he will bring them to true repentance effectually perswading them to leaue the bondage of sinne and Satan and to adioyne themselues to his Church and familie and more specially that he will incline them and change their obstinate resolution in following their idols and make
wisedome against their follie nor suffer their stubborne willes to crosse my will and eternall counsell but I will now begin to take care of them seeing they will take no care of themselues and because they haue nothing profited by all my threatnings and punishments I will mollifie their hard hearts and incline their stubborne and rebellious willes with my gratious promises and mercifull benefits So that the Lord behaueth himselfe like a tender hearted father and we demeane our selues like stubborne children though our stiffe harts relent not vnder his corrections yet his heart yearneth at our paine and he is sooner wearie of punishing then we of suffering punishment and when his chastisements will not ouercome our malitiousnesse hee laboureth to ouercome vs with his goodnesse and kindnesse and as the carefull and louing Physition is not moued by the desperate wilfulnesse of his impatient patient both refusing that which is good for him and eagerly seeking that which is hurtfull and pernicious to giue him ouer to himselfe but vseth the greater care and diligence by how much the lesse hee seeth that hee careth for himselfe and when he heareth for all his loue and labour nothing but distempered and railing speeches from his patient is rather thereby mooued to pitie then reuenge so dealeth the Lorde with vs who are sicke in sinne c. The vse which we are to make hereof is that we not onely praise the Lord for this his mercie and goodnesse but also that wee striue to follow his example not seeking reuenge when wee are iniured but striuing to ouercome euill with goodnes as the Apostle exhorteth Rom. 12. 19. 21. and so Rom. 12. 19. 21. shall wee indeed approue our selues to bee the children of our heauenly father as our Sauiour teacheth vs Matth. 5. Mat. 5. 44. 45. 44. 45. Thirdly we may heere learne that neither Gods terrible The Lord only leadeth to repentance threatnings nor sharpe afflictions are auaileable to worke in our hearts true repentance vnlesse the Lord allure and incline our harts with the inward operation of his holy Spirit for the more God punisheth the more naturally we repine and murmure and our steely hearts like the anuill with more blowes do waxe the harder and sooner will we breake then bow vnlesse the Lord incline vs as appeareth in the example of Pharaoh Saul the Israelites Esay 1. 5. and in our owne experience Esay 1. 5. Fourthly we here learne that the Lord is the principal and The Lord is the sole cause of our conuersion sole cause of our conuersion for vntill he incline and allure our hearts to leaue our sinnes and to returne vnto him neither his promises nor his threatnings neither his benefits nor his punishments will worke in our hearts vnfained repentance And as this is manifest in this place so also in diuers other places of Scripture Ieremie telleth vs that the Black-moore may as well change his skinne or the Leopard his spots as we can do good that are accustomed to euill Ier. 13. Jer. 13. 23. 23. And therefore the Lord when he would conuert his people saith that he will giue them a new spirit and taking the stoheart out of their bodies will giue them a heart of flesh Ezech. Ezech. 11. 19. 36. 26. 11. 19. so Ezech. 36. 26. And our Sauiour Christ teacheth vs that no man can come vnto him except the Father draw him Ioh. 6. 44. the Apostle likewise saith that before our conuersion Iohn 6. 44. we are not only sick but euen dead in our sins and therfore no more able to raise vp our selues from the death of sin to the life of righteousnes then a dead man to rise out of his graue Ephes 2. 1. Ephes 2. 1. But it may be demaunded that if this be so to what purpose serueth the ministerie of the Word and exhortations to repentance seeing he speaketh in vaine that perswadeth a dead man to rise to life I answere that the ministerie of the Word is the meanes of our conuersion which the Lord by the inward operation of his holy Spirit maketh effectuall for this purpose in the hearts of all his elect These exhortations therefore vnto repentance are not in vaine seeing the Lord worketh not vpon men as vpon stocks and stones but as vpon reasonable creatures whom he exhorteth to repentance and withall working vpon their hearts by his holy Spirit inclineth them to performe that vnto which hee exhorteth them and as he outwardly commandeth so inwardly he inclineth and enableth them to do that which he commandeth and hence it is that our Sauiour saith that the words which he spake were Spirit and life Ioh. 6. 63. because Ioh. 6. 63. they were not like the law which only commanded and did not enable to yeeld obedience but being made effectuall by the Spirit which gaue life vnto them they both enioyned and wrought in vs true obedience And this the Prophet implieth when as he saith that the Lord will allure or perswade them to turne vnto him so that his word is the instrument whereby he doth not only moue vs but throughly perswade vs to true repentance and this we may see verified Act. 13. 43. in the example of Lydia Act. 13. 43. 16. 14. 18. 4. 28. 23. chap. 16. 14. 18. 4. 28. 23. The vse which we are to make hereof is that we yeeld vnto him the whole praise of our conuersion and not with the Papists share with him ascribing part of the glorie vnto him and part to our selues Secondly seeing it is the work of God alone we must not rest in our owne power and strength for the effecting of this great worke but we must call vpon God for this grace saying with the Church Lament 5. 21. Conuert vs O Lord and Lament 5. 21. we shall be conuerted much lesse are we to deferre our conuersion from day to day as though it were a matter which we can easilie performe at our owne pleasure but considering it is the Lords free gift let vs receiue it when he offereth it and turne vnto him when he allureth and perswadeth vs to repentance And so likewise because it is the Lord alone who allureth and turneth the heart it behooueth al those who would conuert others not to rest too much in the force of their owne eloquence or the strength of their owne reasons but to ioyne with their earnest labour and endeauour humble and hartie prayers vnto almightie God desiring the assistance of his holy Spirit by which alone their perswasions are made effectuall to perswade Fifthly we here learne not to expect presently vpon our We must not expect secure peace after our conuersiō conuersion vnto God and adioyning to the Church secure peace and flourishing prosperitie for after the Lord hath allured and perswaded vs to turne vnto him he leadeth vs into the wildernesse of affliction before he bringeth vs to rest in our heauenly Canaan The
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
hearken vnto the glad tidings of the Gospell and earnestly desire the Lord that with the speech of his word he will ioyne the speech of the Spirit and with them both replenish our hearts with this sweete consolation Fourthly we may obserue when the Lord speaketh comfortably God doth not speake comfortably vnto vs till we be humbled vnto vs namely not whilest we liue in impenitencie and carnall securitie but after that hee hath brought vs into the wildernesse that is after that wee are by manifold afflictions thorowly humbled when hee hath brought vs to a true sight and sense of our sinnes so that wee grone vnder them as vnder a heauie but then and when he hath lead vs as it were into a desert of desperation by causing vs to apprehend his anger and the manifold punishments which are due vnto vs c. Where Gods Ministers haue an example for their imitation not to speake the comfortable and glad tidings of the Gospels to those who sit by the flesh pots of Egypt liuing in their carnall delights with all sensuall securitie vntill first they be brought into the wildernesse of affliction and be humbled in the sight and sense of their sins Lastly wee may learne that it is the dutie of Gods Ministers Gods Ministers must speake comfort to the heart and not to the eare alone 1. Cor. 2. 4. 5. when they would replenish any with sound comfort not so much to speake to the eare with wittie conceits humane eloquence and in the inticing speech of mans wisedome but they must speake to the heart in the plaine euidence of the spirit and of power otherwise their comforts will be but like Dauids musicke to Saul for as whilest Dauid plaied Saul was eased but when hee ceased the wicked spirit returned and vexed Saul so whilest one afflicted in conscience heareth their sweete tunes of consolation which rather delight the eare then touch the heart and conscience though for the present they may bring some refreshing yet when the sound ceaseth the comfort vanisheth and their terrors and doubtings returne and vexe them no lesse then in former times ANd so much concerning the second benefit which is the consolation of Gods Spirit Now in the third place he promiseth that hee will not onely be reconciled vnto her receiuing her into his loue and fauour and giuing vnto her the inward comfort and peace of conscience but that he will also giue further assurance of his fauour and her reconciliation by multiplying his temporall benefits vpon her the which shall not only in their owne vse be comfortable but much more in respect that they are offered by God and receiued by the Church as pledges of Gods eternall loue and earnest-penies of her heauenly happinesse in Gods kingdome with all which she shall be so replenished with ioy and true thankfulnesse that she shall with all cheerefulnesse sing the praises of God the author of all her welfare and felicitie All which is contained vers 15. in these words And I Vers 15 will giue her her vineyards from thence and the valley of Achor for the doore of hope and she shall sing there as in the daies of her youth and as in the day when she came out of the land of Egypt In which words is contained first a benefit which God promiseth The exposition to the Church and secondly the Churches thankfulnesse which she returneth vnto God for it In the benefit promised is set down first the benefit it selfe secondly the time when God bestoweth it and thirdly the end why it is giuen and receiued The benefit it selfe is expressed in these words I will giue her her vineyards and the valley of Achor Where the Lord opposeth his benefits here promised to the punishments before denounted vers 12. for there he threatneth to take away her vines and figge trees and here he promiseth to restore them againe and that with aduantage as is signified by the change of the word for there hee threatneth to take away her vines and here he promiseth to giue her vineyards which consist of manie vines the which also is expressed in the plurall number to intimate their multitude and abundance Now vnder this one kind synecdochically are to be vnderstood all other corporall benefits of which before hee had threatned to strip them and all other of like nature as before I haue shewed and much more by these types and shadowes we are allegorically to vnderstand Gods spirituall gifts and graces which vnder them are vsually signified the Lord applying himselfe to the rudenesse ignorance of the Church in the time of her infancie who could not conceiue of Gods spirituall benefits vnlesse they were after a palpable manner described and shadowed vnto them And amongst many particulars hee especially promiseth vineyards the better to expresse Gods large bountie and the Churches great plentie for bread and foode are necessarie for the preseruation of life but wine aboundeth the vse whereof seruing not only for sustentation but also for comfort and delight as the Psalmist sheweth Psal 104. 14. 15. there he saith that God giueth hearbes and bread for the vse Psal 104. 14. 15 of man and wine to make glad his heart Whereas therefore he promiseth to giue them vineyards the meaning is that hee would measure out his benefits with a large and plentifull hand so as they should haue abundance and that not only for the relieuing their necessitie but also for delight and comfort He saith further that he will giue her the valley of Achor Where he still continueth the former Allegorie alluding to the deliuerance of the people of Israel out of Egypt who after that they had been tried a long time in the wildernesse they were at last brought into the borders of Canaan and ouercame the citie Iericho where Achan stealing the excommunicate thing was by Iosua and the people brought into a valley neere adioyning where he and his familie were stoned which valley afterwards Iosua named the valley of Achor because the people of Israel being ouerthrowne by the men of Ai were exceedingly troubled so that their harts melted like water as appeareth Ios 7. 5. the which reason of Ios 7. 5. 25. 26. the name Iosua himselfe giueth vers 25. 26. as it also signifieth being deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbauit But howsoeuer this valley of Achor was to the people of Israel for a time a valley of trouble yet afterwards it was vnto them a place of great ioy and comfort both because they obtained victorie against their enemies the men of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also because they enioyed this valley which was exceeding fertill and fruitfull especially of vines and fruitfull trees Wheras then the Lord promiseth to giue vnto his Church the valley of Achor the meaning is that as the people of Israel after they had wandered in the wildernesse 40. years destitute of corne wine oyle and all other benefits
sauing those which the Lord miraculously bestowed and in this respect howsoeuer they were preserued by God yet had they stil the image of death before them and after they had been tried and humbled by many afflictions were in Gods appointed time brought into the confines of the land of Canaan the countrie of Iericho and the valley of Achor where they enioyed all these blessings with great comfort and contentation so that in respect of the great and sudden alteration they seemed newly transported from death to life So the Church in the time of the Gospell after she is reconciled vnto God and hath passed thorow a wildernesse of affliction for her triall and humiliation is not only sustained in the middest of all her troubles with the inward comfort of Gods Spirit but also is further assured of Gods loue by the outward testimonie of his manifold benefits wherewith she is replenished with such ioy and consolation that shee seemeth vnto her selfe restored from the death of sorrow and miserie to the life of comfort and happines But yet whilest she remaineth in the valley of Achor and but in the borders of the heauenly Canaan howsoeuer shee hath great cause of ioy and contentment in regard of the manifold benefits which God bestoweth vpon her yet is her ioy often intermixed with sorrow and trouble through that cursed Achan the flesh which eagerly coueting the pleasures of sinne and the golden baites of wickednes is thereby allured to sinne and to prouoke Gods wrath by seasing vpon vnlawfull pleasures and profits accursed by God by which inward rebell shee is betrayed vnto her outward enemies those cursed Cananites the world and the diuell so that for a time they preuaile against her But yet in the end she hath an happie issue out of all her afflictions for as when Achan was stoned Israel hauing hereby appeased Gods wrath obtained a famous victory against the men of Ai so when the flesh is mortified which betrayed vs we obtaine a glorious victorie ouer the world and the diuell and so enter into a full possession of the heauenly Canaan And thus appeareth the great similitude which is betweene the passage of the children of Israel out of Egypt into the land of promise and our passage out of the spirituall Egypt the kingdome of sinne and Satan into the heauenly Canaan the true countrie and inheritance of all the Saints which moued the Lord allegorically to allude vnto it in this place as also Esay 65. 10. Esay 65. 10. And this is the benefit here promised The second thing specified is the time when the Lord would bestow it in this phrase from thence which in the Scriptures is sometimes referred to the time and sometime to the place and accordingly here it is diuersly interpreted by some of the place referring it to the desert namely that as soone as they came out of the wildernesse of affliction they should enter into this valley of pleasure by others of the time vnderstanding it thus from thence forward or as soone as I haue brought her thorow the wildernesse and haue replenished her with the inward comfort of my Spirit I will giue her a reall assurance of my loue and not only speake comfortablie vnto her heart by my word and Spirit but also in effect and deed assure her further of my loue and fauour by multiplying vpon her my mercies and manifold benefits The which interpretation is not much different from the other but the rather to be embraced because it hath better dependancie with the former benefit for as soone as the Lord hath inwardly comforted his people by his word and Spirit then presently hee giueth them a true sense of his loue and fauour by bestowing vpon them innumerable benefits spirituall and temporall The third thing heere expressed is the end why God giueth and the Church receiueth these his gifts and graces not onely that shee may haue by them ioy and comfort in their present vse but that they may serue as pledges and earnest penies to confirme their hope and assurance of the possession of eternall happines the which is signified by this phrase For the doore of hope For that is said to be the doore of hope which giueth entrance vnto hope by offering some assurance that we shall obtaine the thing hoped for As therefore the Lord gaue to the people of Israel the valley of Achor that it should be vnto them a doore of hope because the possession of the borders was a pledge vnto them that they should enioy the whole land of promise so the manifold benefits which the Lord bestoweth vpon the faithfull whilest they be in the borders of Canaan the Church militant are vnto them a doore of hope being assured pledges that after we haue a while fought with our spirituall enemies wee shall haue full possession of the heauenly Canaan and the new Ierusalem And these are the benefits which are here allegorically promised Now the reason why the Lord speaking of the spirituall deliuerance and happines of his people alludeth to their temporall deliuerance out of Egypt and entrance into the land of Canaan was first that hereby he might strengthen their faith in the full assurance of his promises seeing they had alreadie experience of his truth power mercy and goodnes in their former deliuerance when as the grieuous sins and great vnworthines of their forefathers could not moue him to change his purpose nor frustrate his word because his couenant was grounded not vpon their deserts but vpon his owne vndeserued loue and meere good will And secondly in promising new benefits he doth by this allusion put them in minde of the old that by the remembrance of these and hope of the other they might be moued to true thankfulnes and obedience The second thing to bee considered in this verse is the Churches ioy and thankfulnesse in the present fruition of Gods gifts and future hope of greater benefits signified in these words And she shal sing there as in the daies of her youth and as in the day when as she came vp out of the land of Egypt In which words is expressed the Churches ioy and thankfulnes together with the place or time thereof their ioy and thankfulnes is signified by their singing of praises vnto God the author of all these benefits which continuing in the former allegorie and allusion he compareth to that reioycing and praising God which the Israelites vsed after their deliuerance out of Egypt when as they saw Pharaoh and his armie drowned in the red sea of which we may reade Exod. 15. vnder which speciall we are generally to vnderstand all Exod. 15. their reioycing and songs of praises for all Gods benefits especially when they were in the valley of Achor and had entred into the possession of the land of promise Whereas then he saith that she shall sing as in the daies of her youth and childhood we are hereby to vnderstand the time of her
comming out of the Egyptian seruitude which is fitly compared to the birth and infancie of the Church as before I haue shewed in vers 3. and therefore the words following are added exegeticâ—s by way of exposition plainly expressing what is meant by the time of her childhood namely the day when she ascended out of the land of Egypt The meaning therfore of these words is this that as the people of Israel after their deliuerance out of the Egyptian bondage and after that they enioyed Gods manifold blessings in the valley of Achor did reioyce before the Lord and expressed their ioy by singing his praises so the true Israel of God in the time of the Gospell after they are deliuered out of the spirituall bondage of sin and Satan and are made partakers of all Gods manifold blessings both spirituall and temporall being filled not onely with ioy but also with thankfulnes hauing nothing else to returne to the Lord for all his benefits they burst foorth into praises and thanksgiuings The time or place when the Church shall performe this dutie is expressed in this word there whereby is signified that they shall thus reioyce and praise God in the valley of Achor whilest they were in the vineyards which God had giuen them Where hee alludeth to the custome of grape-gathers in ancient time who whilest they gathered their grapes and trode in the Wine-presse sang praises vnto God vnto which custome the Prophet alludeth Esa 16. 10. wherby Esa 16. 10. is signified that great should be the Churches alacritie in praising God so as she should not defer this dutie or slothfully goe about it but euen in the fruition of Gods benefits she shall be so filled with ioy and comfort that not being able to containe her selfe she shall presently burst foorth into his praises and that not after a vulgar manner as those who haue receiued ordinarie benefits but like vnto those who are raised from death to life from sorrow and miserie to all ioy and happinesse And so much for the meaning of the words The doctrines The Do ∣ ctrines hence to be obserued are these First here wee learne that after the Lord hath allured vs and spoken vnto our hearts by We must labour after true conuersion if we would enioy Gods benefits his word and Spirit that is after that he hath conuerted and brought vs to repentance and giuen vnto vs inward comfort peace of conscience and ioy in the holy Ghost then doth hee giue vnto vs further assurance of his loue and our reconciliation by multiplying vpon vs not only corporall but also spirituall benefits Whence we learne first that if wee desire to be made partakers of Gods temporall benefits we doe aboue all things labour after true conuersion and to feele the kingdome of Iesus Christ erected in our hearts and the inward ioy and comfort of Gods Spirit and then will the Lord also giue vs vineyards and the valley of Achor that is abundance of his benefits not only sufficient for our necessarie sustenance but also for our honest delight according to that Matth. 6. 33. Matth. 6. 33. Yea but the faithfull sometimes want these things I answer if the Lord withdraw temporall benefits in stead of them he bestoweth more excellent gifts euen his spirituall graces faith hope patience c. as appeareth in the example of Iob. And though they haue no superfluitie yet they haue sufficiencie which they enioy with great comfort and contentation for either the Lord fitteth their state to their mindes or their mindes to their state as appeareth in the example of the people of God fed daily with Manna and water springing out of the rocke of Elias fed with Rauens of the poore widow sustained by her cruise of oyle and handfull of meale Yea and how little soeuer the faithfull haue yet are they better prouided for then the wicked in the middest of all their abundance for this may faile bee spent or taken away but Gods prouidence will neuer faile in prouiding for his neither will the fountaine of his bountie bee euer drie although it doe not at all times flow alike plentifully and with a full streame Psal 37. 16. 17. Psal 37. 16. 17 Our graces no cause of our conuersioÌ„ Againe whereas vnder these vineyards and valley of Achor are promised not only corporall benefits but also spiritual graces hence we learne that we are first allured and conuerted before these gifts of Gods Spirit are bestowed vpon vs and therefore our inward graces and vertues are no causes mouing the Lord to conuert and call vs but effects of our vocation neither doth the Lord allure and call vs because we are furnished with these graces but he therefore furnisheth vs with them because he hath called vs Rom. 8. 30. Rom 8. 30. And lastly from hence we learne not to expect full assurance of Gods loue and our reconciliation all at once but Full assurance of Gods loue not to be expected all at once by one degree after another for first God allureth vs and then speaketh comfortably vnto vs by his word and Spirit assuring vs that wee are his children the which assurance is more and more confirmed when he giueth vnto vs the portion of his children his spirituall graces and temporall benefits Secondly we may here obserue that howsoeuer the Lord God mingleth benefits with crosses giueth vnto the faithfull plentie of vineyards the valley of Achor that is innumerable benefits both spirituall and temporall yet not without the mixture of many crosses and calamities For as long as wee are in this life our prosperitie is mingled with affliction our ioy with sorrow and so long as we are but in the borders of our heauenly Canaan this valley of pleasure shall be vnto vs also Achor that is the valley of trouble partly in regard of our treacherous flesh which being allured with vnlawfull pleasures and profits doth moue vs to offend God whereby we are hindred in our iourney towards our heauenly countrie and wanting the feeling of our assurance of attaining to our eternall rest wee are turmoyled with feare and doubting and afflicted with much sorrow and heauinesse of spirit and partly in respect of those cruell assaults which the cursed Cananites the world and the diuell make against vs wherewith we are sometimes foiled and alwaies troubled But yet wee are not hereby to be discouraged for the Lord will giue a good issue to all our trials and in the end will grant vnto vs a glorious victorie ouer all our enemies and changing this valley of trouble into a valley of triumph will so bring vs into full possession of our heauenly Canaan where wee shall obtaine comfort without mixture of affliction ioy without sorrow and eternall rest from the assaults of all our enemies When as then wee are in any affliction let vs remember that though the Lord for a time seeme to frowne vpon vs yet in the end
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
as name idols to wit that they may no more be remembred by their names that is that hauing nothing to doe with idols neither in deede nor word the memorie of them may perish and men may be freed from all danger of falling into idolatrie which being preserued there remaineth a continuall baite to intice vs which in regard of our corruption and pronenesse to idolatrie we are apt to swallow to our perdition And this is the meaning of these words The doctrines The Do ∣ ctrines which arise out of them are these First out of the 16. verse we may obserue that as soone as we are conuerted and assured Assurance of Gods loue makes vs zealous in his seruice of Gods loue by the inward testimonie of his Spirit confirmed by innumerable his gratious benefits which are so many earnest penies and pledges of his fauour and our reconciliation then doth the Lord also giue vs this grace to shew our selues forward in the duties of his worship and seruice and in rooting out all superstition and idolatrie If therfore wee be truly conuerted and indued with Gods Spirit and with the graces thereof then will we also be zealous and deuout in performing seruice vnto God in hearing his word calling vpon his name receiuing the Sacraments c. as also in purging our selues from idolatrie and superstition and in remouing all false meanes of his worship but if this care and zeale be wanting it is manifest that as yet wee are not conuerted nor haue tasted of the comfort of Gods Spirit and the graces thereof for when God hath bestowed these then at that day also he stirreth vs vp to loue and serue him as our Lord and husband forsaking all idols and idoll worship as appeareth in this place Secondly we may obserue that those who are truly conuerted Those who are truly conuerted openly professe their conuersion and indued with Gods Spirit they doe not onely inwardly serue the Lord as their onely husband but also outwardly make a confession hereof to the glorie of God and edification of others for it is not said here that the Church and members thereof should onely in heart acknowledge but also by voice professe that God was her husband and forsake and disclaime with the like open plainnesse idols and idolatrous worship And surely this is a singular fruite of our saith and vnfained repentance when as we doe not only serue the Lord and embrace his true religion in our hearts and soules but also make an outward profession hereof to all the world though thereby wee expose our selues to the scoffes and contempt obloquie and slander malice and violence Matth. 5. 16. 1. Pet. 2. 12. and 3. 13. Rom. 10. 10. Psal 22. 22. Ioh. 9. Act. 5. of prophane and wicked men Which holy dutie is commended to Gods seruants in many places Matth. 5. 16. 1. Pet. 2. 12. 3. 15. Rom. 10. 10. An example whereof we haue in Dauid Psal 22. 22. in the blind man Ioh. 9. in the Apostles Act. 5. in Paul Act. 24. 14. With which holy profession whosoeuer Act. 24. 14. glorifieth God the Lord will giue glorie vnto him by professing and acknowledging him for his sonne and heire of heauen Matth. 10. 32. Matth. 10. 32. Thirdly wee may obserue that the Prophet speaking of Our spirituall mariage compriseth al coniugall duties those duties which the Church being conuerted and reconciled vnto God should performe vnto him comprehendeth them all vnder this one that she should call him husband because indeede it containeth all the rest as being the fountaine from which they spring For if wee embrace the Lord as our husband then haue we giuen him both our heart and hand then haue we plighted vnto him our faith and then do we also loue him aboue all feare his displeasure depend vpon his prouidence and shew our selues zealous in performing all good duties vnto him Of which inward graces and outward obedience whosoeuer are destitute they are not espoused vnto God c. Fourthly wee heere learne that it is not only vnlawfull to It is vnlawfull to worship God in Idols worship idols but also to worship the true God in them Neither did the Israelites worship the image of Baal or the false god Baal thereby represented but in the idoll they worshipped the true Iehoua for hee doth not heere forbid them to worshippe Baal the god of the Sidonians but that they should call him any more Baal that is call vpon and worship him in the image So that the Papists excuse vnder which they maske their idolatrie is vaine and friuolous for they say that they worshippe not the images before which they fall but God in them and likewise when they worship Saints departed they affirme that they worship God in and by them The which their assertion is false as appeareth by their falling downe before them their making of vowes offering oblations and their going on pilgrimage vnto them and though it were true that they did not worship them but God in them yet hereby they are not cleered seeing they commit the same idolatrie which God here condemneth in the Israelites Lastly wee here obserue that the Lord is now no more to be esteemed of the Church a seuere Lord or fearefull Iudge The Lord is a gratious husband of the Church but as a gratious and louing husband The consideration whereof serueth first to replenish our hearts with all ioy and comfort in that we who were enemies and strangers are admitted into so neere league of friendship and into so inuiolable a bond of loue and amitie with God as is betweene a most louing husband and his beloued spouse Secondly it serueth notably for the confirming our saith and affiance in God in the middest of all wants dangers and extremities in that we haue a husband who is most able and readie to protect and prouide for vs. Thirdly it serueth to confute the doctrine and practise of the Papists who dare not goe directly vnto God by prayer but by the mediation of Saints for if Christ be espoused vnto vs to whom may wee preferre our suites with greater boldnesse and confidence then vnto our gratious husband or who is more neere vnto vs then Christ or more deare vnto Christ then we his beloued spouse that we should make choice of to be out Mediatour betweene vs and him And lastly here we learne how we should performe our obedience vnto God not seruilely for feare as vnto a terrible and straight master but with loue and reuerence as vnto a gratious husband whose will wee performe rather to auoid thereby his displeasure then for any hope of gaine or feare of punishment And these are the doctrines to be obserued out of the 16. The Lord purgeth his Church from all idolatrie and superstition verse Out of the 17. verse wee may further obserue who it is that purgeth the Church from all idolatrie and superstition and restoreth Gods true
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
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
Spirit Matth. 28. 20. Ioh. 14. 16. Fourthly he communicateth Matth. 28. 20. Joh. 14. 16. his person with vs and all his goods and benefits so that he is now become ours and all that belongeth vnto him his merits are our merits his satisfaction our satisfaction his obedience our obedience his righteousnes our righteousnes his holines our holines his wisdome our wisdome his kingdome our kingdome And so likewise these commune duties are performed by his spouse the Church in her measure and proportion for she loueth her husband Christ and setteth her heart and affections vpon him so as she can be content for his sake to forsake the world yea euen her own selfe She desireth to keepe her mariage faith abhorring all spirituall whoredome and labouring to reserue her selfe for her husband holy and vndefiled shee dwelleth with him and rangeth not abroad into the world but keepeth her selfe within her bounds and limits she communicateth her selfe and what she hath vnto him and hauing nothing else worth the gift she giueth him her heart praising and rendring vnto him all possible laud and thankes for all his benefits and offering vnto him with a sincere heart his pure worship and seruice by whose treasures alone she is inriched The same similitude is betweene their speciall duties belonging Special duties betweene Christ and his Church 1. Pet. 3. 7. peculiarly to either partie for as the husband being the head is to rule and gouerne his wife to instruct her as a man of knowledge to direct and counsell her to protect and defend her to cherish her as his owne flesh to prouide according to his power all things necessarie for her and to tolerate and beare with her infirmities as being the weaker vessell So doth Christ Iesus behaue himselfe to his spouse the Church for he gouerneth instructeth counselleth and ruleth her by his word and Spirit he protecteth her by his almightie power from all dangers and the furie and malice of all her enemies he prouideth for her by his alsufficient prouidence he cherisheth and nourisheth her as his owne flesh yea with his owne flesh and precious blood vnto euerlasting Ephes 5. 25. life and though she be full of infirmities and imperfections he beareth with her as being the weaker vessell for as the Psalmist saith He knoweth whereof shee is made and remembreth that shee is but dust Psalm 103. 14. Psal 103. 14. And so likewise as the wife subiecteth her selfe to her husband as to her head and gouernour obeying him in all things which are honest and lawfull as shee regardeth him with reuerent respect and ingenuously feareth his displeasure and in a word as shee demeaneth her selfe in all her words and actions modestly soberly humblie and quietly so as she may be most amiable to her husbād So the Church submitteth her selfe vnto Christ as vnto her only Lord and husband she performeth vnto him absolute obedience she reuerenceth him with awfull loue and feareth his displeasure aboue all worldly losse and to conclude in all her carriage and conuersation she demeaneth her selfe humblie and dutifully desiring nothing more then to appeare louely and amiable in Christs sight But yet in the degree and measure of performing these mutuall duties there is to be obserued a difference for Christ performeth them all most absolutely and in the highest degree of all perfection The Church performeth them also but yet in her measure and proportion that part of the Church indeed which is triumphat performeth these duties to her husband Christ in such a degree of perfection as the creature is capable of yet far short of that measure and degree in which her husband performeth them but the Church militant with much more weaknesse and imperfection for wheras she is partly regenerate and partly vnregenerate the spirituall part laboureth to performe all good duties vnto Christ but the flesh rebelleth and disobeyeth she delighteth to obey her husband in the inner man but she findeth another law in her members rebelling against the law of her Rom 7. 22. 23. minde which oftentimes leadeth her captiue to the law of sinne whereby it commeth to passe that all the duties which she performeth are so mingled with corruptions and stained with imperfections that were not her husband Christ infinite in mercie and compassion they would rather deserue his hatred then his loue and punishment rather then reward but such is his abundant goodnes towards his spouse that her imperfect obedience is accepted of him as perfect he respecteth not her deede but her will and regardeth not her actions but her affection and so that she earnestly desire and painfully endeuour in the integritie and vprightnesse of her heart to performe all duties of loue and obedience vnto him hee pardoneth her infirmities and washeth away the staines and spots of her corruptions and imperfections with his owne most pretious blood And this is the mariage betweene Christ and his Church of which the Prophet here speaketh Now let vs more specially intreate of the words themselues and of those points concerning this spirituall mariage contained in them And I will marrie thee vnto me for euer c. Wherein are contained two principall points first the espousals of the Church vnto The author of our spirituall mariage Christ and secondly the adiuncts or properties appertaining to this happie contract In the first is expressed first the author of this mariage secondly the act of espousing thirdly the parties contracted The author of this mariage is God himselfe and if we speak properly God the Father who ioyneth his Son in mariage with the Church by his holy Spirit so that this is not a match of our owne seeking or making for in our owne natures wee are alienated and estranged from God but God loueth vs first before we loue him and our Sauiour 1. Ioh. 4. 19. Christ wooeth the Church and with his gratious promises of innumerable blessings and benefits he winneth her heart and moueth her to affect him Ezech. 16. 8. Ezech. 16. 8. Now the instrumentall cause or meanes whereby God maketh this mariage are his Prophets Apostles and faithfull Ministers who are Gods ambassadours whom he sendeth to perswade and effect it as the Apostle sheweth 2. Cor. 5. 20. 2. Cor. 5. 20. Now then are wee ambassadours for Christ c. And therefore Paul saith that he had prepared the Corinthians for one husband to present them as a pure virgin to Christ 2. Cor. 11. 2. 2. Cor. 11. 2. Secondly the act of espousing is cōtained in these words The act of espousing I will espouse thee Whereby it appeareth that howsoeuer the Prophet vttereth these words vnto the idolatrous Church of Israel yet his meaning was not that God would make this new couenant of mariage with them but with the whole Church in the time of the Gospell consisting of all the faithfull both Iewes and Gentiles for seeing they had been of old married vnto God
and were diuorced and cast off for their spirituall whoredoms it could not be fitly said of them that the Lord would espouse or contract them to himselfe seeing they only are properly said to be espoused who neuer before were taken to wife but rather he should haue said of them that he would againe be reconciled to her and receiue her to grace So that hereby wee are not to vnderstand that the Lord The properties of our spiritual mariage 1. it is not tēporarie but perpetuall would renue or confirme the old couenant of workes betweene himselfe and the Church of Israel for that was made frustrate by their spirituall whoredomes and rebellion for which they were diuorced and reiected but that hee would make a new couenant betweene himselfe and all the faithfull in the time of the Gospell receiuing them into this neere bond of mariage as pure and vndefiled virgins the which is inuiolably to continue for euer and euer Thirdly the parties contracted are Christ and his Church signified in these words I will marrie thee vnto me Where by thee wee are not to vnderstand the people of Israel according to the flesh but according to the spirit that is all the faithfull both Iewes and Gentiles and by me wee are to vnderstand Iesus Christ who in this spirituall mariage is vnited to his spouse the Church essentially and substantially bodie with bodie and spirit with spirit as before I haue shewed And so much for the contract it selfe The adiuncts hereof are first the perpetuall continuance of this mariage and secondly the conditions thereof which are as it were the mariage bands wherewith it is held inuiolable The perpetuall continuance is noted in these words for euer where the Lord maketh a secret opposition between the couenant of works made betweene him and the Israelites and the couenant of grace made betweene him and all the faithfull for that former mariage was not perpetual but temporarie and of short continuance because the Church of Israel perfidiously violated her mariage faith and persisted not in her loue and obedience towards the Lord her husband but forsaking him prostituted her selfe to commit spirituall whoredome with false gods and therefore was iustly diuorced from him as before we haue shewed but the new couenant of this spirituall mariage betweene Christ and the faithfull shall be perpetuall and inuiolable because he will write the lawes and conditions thereof not in tables of stone but in the fleshie tables of their hearts and will so rule and ouerrule them by his gratious Spirit dwelling in them that they shall neuer breake their couenant nor depart from the Lord their husband The like places of Scripture which may serue for an exposition of this wee haue Esa 54. 8. With euerlasting mercie haue I had Esa 54. 8. 9. 10 compassion on thee saith the Lord thy redeemer vers 9. For this is vnto me as the waters of Noah for as I haue sworne c. vers 10. For the mountaines shall remoue and the hilles shall fall downe but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee Ierem. 31. 31. Behold the daies come saith the Jere. 31. 31. 32 Lord that I will make a new couenant with the house of Israel and with the house of Iacob 32. Not according to the couenant I made with their fathers when I took them hand by the hand to bring them out of the land of Egypt the which couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shall be my people c. So chap. 33. 20. 21. 22. 25. 26. Iere. 33. 20. 21. Ezech. 16. 59. Iere. 32. 38. 39. Ezech. 16. 59. I will confirme vnto thee an euerlasting couenant Ierem. 32. 38. 39. 40. By all which places it is cleere and manifest that the couenant betweene the Lord and the faithfull is permanent and perpetuall and that both in respect of God and of the faithfull and not only on Gods part as the Papists would haue it who affirme that we may haue certaine assurance of the continuance of this couenant in respect of God because hee for his part will most certainly performe the conditions thereof Iere. 31. 32. howbeit there is cause of doubting that it will be violated and made frustrate by the faithfull because they may lose their faith and all other graces and so forsake the Lord but according to this doctrine there should be no difference betweene the old couenant of works and the new couenant of grace in respect of the perpetuitie thereof for that also on Gods part was most firme and permanent seeing there was not one tittle of his promises which was not accomplished neuerthelesse on the part of the Israelites it was made voide and frustrate because they performed not the condition of faith and obedience Whereas the Lord promiseth that his couenant with the faithfull should be perpetuall and euerlasting not onely on his part but also on the faithfuls because hee would by the finger of his Spirit write his lawes in their hearts Iere. 31. 33. and because hee would also put his feare Iere. 31. 33. 32. 40. into their hearts so as they should not depart from him as it is Iere. 32. 40. And so much for the perpetuitie of this spirituall mariage The meanes whereby the couenant of our spirituall mariage is made perpetuall In the next place he setteth downe the manner how and the meanes whereby hee would make his couenant perpetuall and euerlasting namely by remouing all causes and meanes whereby it might be violated and by tying the faithfull vnto himselfe by such inuiolable bands as it should not bee possible for any thing whatsoeuer to cause a diuorce and separation All which is signified in these words I will marrie 1. The church is maried in righteousnes thee vnto me in righteousnesse and in iudgement c. Where the Lord sheweth first that whereas sinne and vnrighteousnesse might be a sufficient cause to make a diuorce and breake off the perpetuitie of the Churches mariage with him for what communion hath light with darknesse righteousnesse with 2. Cor. 6. 14. vnrighteousnesse he would therefore marrie the Church vnto him in righteousnes that is he would make her righteous first by washing away her sinnes with his own most pretious blood and imputing vnto her his righteousnesse full satisfaction and perfect obedience Of which the Apostle speaketh Esa 54. 14. Rom. 5. 17. 19. And secondly by working in her inherent righteousnesse that is sanctification integritie sinceritie and Rom. 5. 17. 19. vprightnes of heart whereby it should come to passe that
vnto which wee are preferred so behaue our selues as beseemeth our high place and calling A Prince will not seruilely drudge for day wages nor sell his honor for a small trifle nor set his minde vpon base obiects no more should we who by vertue of this royall mariage are called to higher honour then the whole world affoordeth spend our sweate and labour to obtaine vncertaine richer and filthie pleasures wee should not dimme our glorie and impeach our honour by behauing our selues like the slaues of sinne and Satan nor affect with the highest pitch of our desires worldly toyes and base trifles seeing things of farre greater excellencie are reserued for vs. Lastly as hereby wee may be put in minde of our honour We must performe coniugall duties vnto Christ and dignitie so also of our dutie namely that being married vnto Christ wee labour to performe vnto him all duties required of a good wife seeing he is wanting in nothing which belongeth vnto a most gratious and kinde husband that is let vs loue him aboue all the world and shew our loue by our readinesse to lay downe our liues for his sake who is our louing husband seeing he hath laid down his for vs euen whilest wee were his enemies Let vs yeeld vnto him voluntarie and absolute obedience and submit our selues to bee ruled and guided by his word and Spirit Let vs keepe our coniugall fidelitie reseruing our selues pure and vndefiled as from all other sinnes so especially from idolatrie and superstition Let vs who haue communion both in Christ and all his benefits not grudge to giue our selues and the best things we haue vnto him for the aduancement of his glorie and the furthering of his worship and seruice especially let vs giue vnto him our hearts which he so much desireth Let vs reuerence him as our heauenly husband fearing his displeasure as the greatest euill and mourning for no losse so much as for the losse of his fauour Let vs rest wholly relie on his prouidence for the supplie of all our wants and for protection from all dangers In a word let vs labour to performe all duties which belong to such a husband and to deck our selues with all graces which may make vs appeare amiable in his sight and so wee shall confirme our selues in this assurance that we are espoused vnto Christ and shal be made partakers not only of himselfe but also of all his benefits And these are the doctrines which are to be obserued out Nothing can frustrate the couenant betweene God and vs. of the contract it selfe Now follow those which arise out of the adiuncts and properties of this mariage and first out of the perpetuitie thereof Where first wee may obserue to our singular comfort that it is impossible for any thing whatsoeuer to breake off the couenant betweene God and vs or to make a separation after hee hath once contracted vs to himselfe in this holy mariage nor all our spirituall enemies Satan the world the flesh nor all the power of hell ioyned together no nor yet our owne sinnes past present or to come for the Lord hath here promised that he will espouse vs vnto himselfe for euer Who therefore would not labour with his whole endeuour to attaine vnto this most honourable estate accompanied with such inestimable benefits seeing they are infinitely more excellent in their owne nature then all the glorie and riches of the world and besides they are eternall and neuer to be taken from vs. He that is in honour to day may be in disgrace to morrow he that is now rich may within a while be brought to extreame pouertie but who so is aduanced to this spirituall honour of being espoused vnto God shall neuer be depriued of it neither in this life nor in the life to come Secondly seeing the vnion betweene Christ and vs is perpetuall seeing the bonds of this vnion is the Spirit of God and a true and liuely faith hence we learne that Gods Spirit and this faith after we are married vnto Christ shall neuer be taken from vs for then the mariage bonds being broken the mariage also should bee dissolued which is contrarie to the promise of God in this place And these are the things to be obserued out of the perpetuitie Whosoeuer are married vnto Christ are made righteous of this mariage Out of the properties and conditions thereof we may further note these instructions First whereas the Lord promiseth that hee will espouse the Church in righteousnes hence we learne that whosoeuer are maried vnto Christ they are also made righteous that is they are not only clothed with the wedding garment of Christs righteousnesse imputed vnto them by which they are iustified in Gods sight but also are made righteous by the sanctification of his Spirit dwelling in them the which their righteousnes consisteth in the integritie and vprightnes of their hearts and in their earnest and sincere desire and endeauour to performe obedience vnto Gods Commandements the which their obedience is in this life mingled with manifold infirmities and imperfections but shal become perfect in the life to come Secondly we learne that though this righteousnesse bee Our righteousnesse constant and perpetuall weake and imperfect yet shall it be perpetuall euen as our mariage with Christ is perpetuall and eternall And therefore although wee must worke out our saluation with feare and trembling and labour earnestly to haue this our righteousnes more and more strengthned and increased yet when we feele our slow progresse in the pathes of righteousnes and finde it mingled with our great corruptions and imperfections like a few graines of corne in a heape of chaffe let vs not be vtterly discouraged as fearing lest this little sparke of righteousnes will be altogether quenched with the floud of our corruptions seeing the Lord hath promised that as this his couenant of mariage with vs shall bee perpetuall so also that it shall for euer continue in righteousnes c. Thirdly whereas the Lord promiseth that he will marrie Our righteousnesse is not the cause of our vnion with Christ his Church in righteousnes not by chusing her being righteous but by making her righteous being chosen hence we learne that our owne righteousnes is not the cause of this holy and happie vnion but that this vnion is the cause of our righteousnes for after we are vnited vnto Christ by the Spirit of God then this Spirit dwelling in vs doth applie vnto vs the vertue of Christs death which purgeth vs from not only the guilt and punishment of sin but also from the corruption power and dominion thereof and the vertue of his resurrection whereby wee also are raised from the death of sinne to holines and newnes of life And this notablie appeareth Ezech. 16. 8. 9. 10. 11. c. Ezech. 16. 8. 9. Secondly whereas the Lord saith that he will marrie his Church in iudgement hence we learne that whosoeuer
are Those who are married vnto Christ haue a sound iudgement espoused vnto God they are so inlightned and haue their iudgements so enformed by his word and Spirit that they can discerne betweene truth and error religion and superstition God and an idoll and far preferre the sincere worship of God reuealed in his Word before their owne wilworship and humane inuentions so that it is not possible that they should be seduced and withdrawne from God and his pure seruice to idols and idolatrous worship by all the slights and subtilties of Satan the world Antichrist and all his false Prophets as our Sauiour teacheth vs Matth. 24. 24. because the Lord Matth. 24. 24. hath married them vnto himselfe in iudgement wherby they are moued to prefer the excellencie of their husband Christ and his reuealed will before all their louers and all their alluring baites with which they endeauour to draw them from him Whence it appeareth that they who are drawne vnto idolatrie or wedded to that cōmon strumpet the world and the vanities therof are not indued with this soūd iudgement and consequently were neuer maried vnto Christ 1. Ioh. 2. 19. 1. Joh. 2. 19. Thirdly whereas he promiseth that hee will marrie his Christs benefits should cause vs to loue him Church for euer in benignitie wee learne hence what vse wee are to make of Gods manifold benefits which hee bestoweth vpon vs namely that they serue as helpes to eternize our mariage with Christ by knitting our hearts vnto him in true loue and entire affection For what wife would not dearely loue a husband so bountifull and gratious who neuer is wearie in bestowing vpon her benefits and in seeking by all meanes her good and happines especially considering that he requireth nothing else at her hands but her heart and louing affection But alas such is our corruption that wee cannot afford him thus much yea rather as some wiues by their husbands benefits do wax so wanton and insolent that they begin in the pride of their hearts to contemne him of whom they haue all their ornaments and aduancement so do many of vs deale with Christ c. Fourthly whereas he saith that he will marrie his Church Our sins must be no cause to alienate our minds from Christ in his mercies hence we learne that there is no cause why our sinnes should alienate our minds from Christ seeing so manifold are his mercies that he is alwaies readie vpon our repētance to forgiue vs. It is a Machiauellian principle put in practise by too too many in our daies that whom they haue offended those they will neuer forgiue because in their self-guiltie consciences they expect from him whom they haue iniured deserued reuenge and therefore to such one degree of wrong is an occasion vnto another This hellish policie so odious in the sight euen of a ciuill mā our corrupt nature is inclined to vse towards Christ for when we haue offended him in stead of flying to him and seeking reconciliation we are readie to flee from him and in guiltines of conscience to distrust of his fauour and to seeke for helpe of Idols Images Saints Angels Popish pardons and such like wicked meanes therein making amends for our former sinnes by adding others vnto them much more grieuous But little cause haue we to be thus Italianate towards Christ seing his mercies are infinite so that he is alwaies readie freely to forgiue and after reconciliation wil neuer beare a secret grudge nor watch for opportunitie of reuenge Fiftly whereas he saith that he will marrie vs vnto himselfe Our naturall vnfaithfulnes and faithfulnes through grace in faithfulnes hence we learne first that by our naturall disposition we are vnfaithfull and readie to breake the bond of marriage by forsaking the Lord and following idols till the Lord giue vnto vs this singular gift of fidelitie And secondly being indued herewith it is impossible there should be a diuorce and separation betweene vs seeing the Lord for his part is most faithfull in keeping his couenant with vs and seeing we also being indued with fidelitie shall keepe our couenant with him and shall neuer depart from him as it is Ier. 32. 40. Jerem. 32 40. We are naturally ignorant Luk. 1. 78. 79. Lastly whereas he promiseth that shee shall know him hence we learne that naturally we walke in the darke vale of ignorance till God illuminate our minds with knowledge and that wee are thus illightned by vertue of our spirituall vnion with Christ whose Spirit dwelling in vs doth with his bright beames dispell the darknes of our minds so as we are enabled in some measure to know God and his truth as appeareth 1. Ioh. 2. 20. 27. Ioh. 16. 13. 1. Joh. 2. 20. 27. Joh. 16. 13. Secondly we here learne that all those who are truly maried Those who are married vnto Christ are endued with sauing knowledge vnto Christ are endued with the knowledge of God seeing this is one of the conditions of this happie contract and that not only with a bare and idle speculatiue knowledge whereby they are able to discourse of the nature of God his persons attributes and workes seeing the diuels also can do this as well as they but with a true sauing and sanctifying knowledge whereby knowing we beleeue and beleeuing applie vnto our selues make profitable vse of those things which we know concerning God and his truth not onely for the rectifying of our iudgements but also for the sanctifying of our affections life and conuersation as when knowing Gods iustice and power we be made thereby afraide to offend him knowing his mercie wee are moued thereby to loue and obey him knowing his all-seeing and all-ruling prouidence we be moued hereby to trust and depend vpon him knowing his omnipresence wee alwaies walke before him so behaue our selues as in his presence c. So knowing that Christ is a Sauiour we also know that he is our Sauiour and wholly and onely rest vpon him for our saluation knowing that he hath suffered death satisfied Gods iustice vanquished Satan and all the power of hell c. we also beleeue that hee hath done all this for our sakes for as it helpeth not the Physitian being sicke that he hath skill to make soueraigne medicines not only for curing himselfe but also others affected with the like diseases vnlesse he make vse of his skill and applie his medicines to himselfe so it will little auaile vs though wee haue such a great measure of knowledge that we are able to informe our owne iudgements in the greatest difficulties and to instruct others also who are ignorant vnlesse we make vse of our knowledge for our own benefit it will little profit vs that wee haue skill enough to cure others of their diseases of sinne by the precious potion of Christs blood and the soueraigne baulme of his merits vnlesse we do apply them likewise vnto our owne soules and
the earth and I will haue mercie vpon her that was not pitied and I will say vnto them which were not my people thou art my people and they shall say thou art my God In which words is set downe first the multiplication of the Church and secondly The exposition the meanes whereby it should bee multiplied The first in these words And I will sow her vnto me in the earth The which speech is allegoricall borrowed from the practise of husbandmen who desiring increase of their corne doe sow it in the ground so the Lord promiseth that hee will sow his Church that is he will multiplie and exceedingly increase it as the seed is multiplied which is sowne in the earth so that it shall no longer be contained within the narrow borders of the land of Canaan but be propagated farre and wide ouer the whole face of the earth Where he alludeth to the name Izreel signifying the seed of God of which hee had spoken in the former verse although the word her being of the feminine gender hath relation vnto the spouse for whereas his meaning was that hee would sow Izreel his seed he saith he will sow her because all this while he had spoken of his Church and faithfull people vnder the name and title of a wife But besides the multiplying of the Church here is also as I take it promised the continuall stabilitie therof for so this word sowing or planting signifieth as appeareth Ier. 24. 6. I will plant them and not roote them out Psal 92. 13. 14. Ier. 31. 27. 28. 42. 10. Iere. 24. 6. Psal 92. 13. 14. Iere. 31. 27. 42. 10. Further he saith that he will sow her vnto himselfe where he noteth the end why he would multiplie his Church and people namely that they being chosen and called might glorifie his name by seruing and obeying him and this is the maine end not onely of our calling but also of our creation and redemption 2. Cor. 6. 20. Ephes 1. 4. Tit. 2. 14. 2 Cor. 6. 20. Ephes 1. 4. Tit. 2. 14. Againe whereas hee saith that hee will sow her in the earth without any special restraint vnto any particular place the meaning is that hee would sow her thorowout the whole earth and no longer confine her within the limits of Canaan the which promise was accordingly accomplished when Christ gaue commandement to his Apostles and Disciples that they should goe teach all nations Matth. 28. 20. the which they also performed as appeareth in the Acts of the Apostles Matth. 28. 20. And this is the promise concerning the multiplying of the Church Now the meanes whereby hee would increase it to so great a number is expressed whereas he saith that hee will haue mercie vpon Lo-ruchamah and will call Lo-ammi his people wherby he vnderstandeth the calling not only of the ten tribes but also by occasion of them the Gentiles amongst whom they were scattered as the Apostle plainly expoundeth this prophecie Rom. 9. 24. 1. Pet. 2. 10. for of whom it might be said Rom. 9. 24. 25. 1. Pet. 2. 10. that they were without mercie and not Gods people of thē he promiseth that he would haue mercie and chuse them for his people but this might be said not of the Israelites alone but also of the Gentiles as the Apostles testifie and therefore of them also this prophecie is to be vnderstood And these are the meanes whereby the seed of the faithfull is multiplied In the last place he setteth downe the disposition affection and dutie of the Church being called in these words And they shall say thou art my God Where there is implied the entire loue of the Church towards God in that she vseth here the vocatiue case as the originall hath it and by a certaine kind of hearty acclamation crieth out O my God which briefe maner of speech doth most pathetically expresse the otherwise vnexpressable affection passion of the heart So Thomas rauished with Christs assured presence crieth out My Lord and my God Ioh. 20. Ioh. 20. 28. 28. and Mary v. 16. Rabboni Master Rom. 8. 15. Secondly that Rom. 8. 15. she shall not only beleeue that the Lord is her God but also acknowledge and make profession hereof for she shall not only thinke it but also say it Thirdly that she shall inuocate and call vpon his name as is signified in this phrase of speech O my God And this is the meaning of these words The doctrines which The do ∣ ctrines arise out of thē are these First whereas the Lord saith that he will sow his Church hence we learne that the Lord is the sole cause of The Lord is the principall cause of multiplying the Church Ephes 2. 5. the multiplying of his Church by his word and Spirit and not our owne inclination and free will for we are as seed in the hand of the sower vnlesse hee husband vs wee will euer remaine vnfruitfull Eph. 2. 5. And this the Apostle affirmeth namely that the faithfull are not borne of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. 13. Iohn 1. 13. God multiplieth his church for his owne glorie 1. Pet. 2. 10. 11. 12. Secondly we learne here that the Lord doth sow or multiplie the Church vnto himself that is for his own glory worship and seruice that the Church being chosen to be a royall Priesthood and holy nation may abstaine frō fleshly lusts haue their cōuersation honest that so God may be glorified euen of those that are without And therfore seeing the Lord hath made choice of vs for this purpose let vs labour to attaine vnto our end otherwise we can haue no assurance that we are in the nūber of Gods people seeing it is impossible that he shuld be frustrate of his end Thirdly by this chāge of names no mercy into mercy no Gods anger turned into loue people into a people we learne that in the time of the Gospel Gods anger is turned into loue iudgement into mercy punishment into reward cōdemnation into life saluation by vertue of Christs merits mediation The which serueth notablie for the consolation of al those that mourne in Sion whē as being beaten downe by the apprehēsion of Gods anger the sight of sinne and the curse of the law they consider that Christ hath freed them from them all reconciled them vnto God and procured for them remission of their sinnes Fourthly we here learne that the wall of separation is broken The Iewes and Gentiles gathered into one Church downe both Iewes and Gentiles admitted into one and the same Church so that as our Sauiour speaketh there is now but one sheepfold one shepheard Ioh. 10. 16. See p. 125. 133. 135. Fiftly we here learne that our vocation was altogether free and vndeserued for when as we were without mercy deseruing Our vocatiō is
in the end their patient abiding shall be gladnesse as it is Pro. 10. 28. Pro. 10. 28. The second thing to be obserued is that the Lord will not presently be reconciled with his people and shew vnto God trieth our Repentance by afflictions before he restoreth vs to fauour them the wonted signes of his fauour till he hath taken tryall of their repentance by manifold afflictions and this he doth not so much to approue their vnfayned repentance to himselfe for hee searcheth the heart and raignes and therefore needeth not these outward signes but first that by these signes their owne faith may be assured that they are truely conuerted seeing they endure the tryall with patience because they haue sinned Secondly that he may shew his detestation of sinne in that he will not easily be reconciled euen with those whom hee dearely loueth when they haue grieuously offended Thirdly that by these corrections he may make them carefull for the time to come that they doe not againe by their sinnes prouoke his displeasure for hee that with a wounded conscience and broken spirit hath long sought and sued for mercie and hath spent many a bitter sigh and grieuous grone before hee could attaine vnto the assurance of gods fauour hauing obtained it will not easily be allured againe by his sinnes to hazard and loose it Fourthly that hereby he may glorifie his name by approuing his iustice and righteous iudgements euen to those that are with out when as they see that he will not winke at sinne no not in his dearest children who otherwise would take occasion vpon their sinne and impunitie to blaspheme 2 Sam. 12. 14. 2 Sam. 12. 14. Lastly that hee may hereby teach the wicked what they are to expect for if the Lord so correcteth those sinnes in his children which of infirmitie they haue committed how will hee punish the sinnes of wicked men which they commit with full consent of will If he be displeased with the faithfull and will not presently assure them of his fauour after they haue repented then what can they looke for that continue in their sinnes without repentance but that he will poure vpon them the full viols of his wrath If he so seuerely chastiseth sinne in his sonnes and friends how grieuously will he punish it in slaues and enimies examples hereof we haue in Adam Dauid Ezechias the people of Israell and Christ himselfe The vse hereof is that we carefully take heede that wee doe not wound our Consciences by committing against our knowledge grieuous sinnes seeing we are assured if wee belong vnto God that hee will sharply chastise vs for it and will not suffer the beames of his loue comfortably to shine vpon vs till wee haue approued our repentance by many tryals and haue indured much more griefe and sorrow through our crosses and the restraint of his loue then our pleasure and delight was in the committing of our sinnes and therefore let vs not to please the flesh wound the spirit nor purchase a dram of carnall delight with a pound of sorrow Secondly this may serue to comfort and refresh vs when as we are ready to sincke vnder the waight of sinne and heauie burthen of affliction and in regard hereof are readie to conclude that we are cast out of Gods fauour for then wee are to remember that the Lord oftentimes restrayneth the signes of his fauour and continueth the afflictions of those whom notwithstanding he dearely loueth for the causes aboue said c. Thirdly whereas the Lord saith that shee shall stay for God afflicteth vs for sin that we may learne to hate it him in her afflicted estate and shall not play the harlot c. hence we learne that the reason why the Lord continueth to restraine his fauour and to afflict his people is not because he hateth them but that hereby they may bee moued more seriously to repent and to flye from their sinnes with greater detestation when they see these miserable effects that follow them If our heauenly father when wee grieuously offend should cocker vs and shew no signe of his displeasure or being somewhat offended should presently be reconciled vs we finding no bitternesse neyther of Gods anger nor of affliction which might cause vs to distast the sweet pleasures of sin would neuer soundly and seriously repent of them but when we apprehend his heauie displeasure and cannot with much entreaty be assured of reconciliation when wee feele the smart of sharp afflictions and can by no meanes find ease then we call our sinnes to remembrance and are grieued at the heart that we haue committed them then we hate and detest them as being the fountaine from which doe flow these waters of bitternes and then we resolue with our selues that if our heauenly father will but this once forgiue and be reconciled vnto vs if he will but cause the wonted beames of his fauour to shine vpon vs and ease vs of the heauie burthen of our afflictions we will neuer againe be perswaded so by our sins to prouoke his displeasure though all the profit pleasures and preferment of the world were offred vnto vs. The vse which we are to make hereof is that when the Lord doth exercise vs with afflictions we exercise our selues in repentance and make the day of tribulation the day of humiliation for this is the maine end why the Lord afflicteth vs which when he hath attained hee will put an end to our afflictions and therefore the way to ease our selues of the burthen of punishment is to cast away the burthen of our transgressions the best meanes to lighten our soules with sauing comfort is to loade them with bitter sorrow for sinne if we would haue God well pleased with vs we must be displeased with our selues and if euer we meane to come vnto the pallace of ioy wee must trauaile vnto it by the path of mourning For blessed are they that mourne for they shall bee Mat. 5. 4. Luke 6. 21. comforted Blessed are they that weepe for they shall laugh Fourthly whereas the Lord saith Thou shalt not play the God onely restraineth vs frō running headlong into sinne Harlot not so much by way of prohibition teaching them what he would not haue them doe as by actuall restraint shewing what he would cause and inable them to refraine notwithstanding their pronenesse thereunto through their naturall corruption hence we learne what is the chiefe cause whereby we are with-held from running headlong into all manner of sinne namely Gods powerfull word which as it saith Thou shalt not sinne so it enableth vs through the secret operation of his spirit to yeeld obedience For in our owne naturall disposition we are ready to draw sinne vnto vs as with Cart-ropes and to drincke iniquitie like water Esay 5. 18. our thoughts are onely euill and that continually Gen. 6. 5 Gen. 6. 5. We are not able so much as to will that which is
good Phil. Phil. 2. 13. 2. 13. And instead of being restrained by Gods Law from sinne it taketh occasion by the commaundement to worke in vs all manner of concupiscence Rom. 7. 8. But it is onely Rom. 7. 8. Gods Euangelicall and spirituall word whereby we are restrained from sin and enabled to performe obedience when as the spirit giueth life and power to the dead and weake letter by the secret operation thereof maketh it effectuall for the working of that grace in vs which it requireth and to the stirring of vs vp to performe that duty which it enjoyneth Iohn 6. 63. Iohn 6. 63. The vse which we are to make hereof is first that wee yeeld vnto the Lord the whole praise of our obedience and of restrayning vs from committing those sinnes into which we see others fâ—l for he alone maketh the difference between vs and them Secondly that we doe not presumptuously trust in our owne strength thinking that wee are able to stand when others fall but let vs worke out our saluation with feare and trembling and whilest we think we stand let vs take heede of a fall As the Apostle exhorteth Phil. 2. 12. 1 Cor. 10. 12. And wholy distrusting in our owne strength let vs solye rest vpon the Lord and the power of his might Eph. 6. 10. And Ephe. 6. 10. to this end let vs remember the example of Peter Mat. 26 Mat. 66. 33. 74. 33. 74. And thinke with our selues that if this rock were shaken with the tempest of tentation that we who in comparison are but reedes cannot stand steady in our owne strength Lastly considering that Gods powerfull word and spirit vpholdeth vs from falling into sinne we learne continually to craue the Lords assistance and to make that praier which Christ hath taught vs O Lord lead vs not into temptation but deliuer vs from euill and then shall we finde the Lord true of his promise 1. Cor. 10. 13. For he knoweth how 1 Cor. 10. 13. to deliuer the godly out of tentation c. 2. Pet. 2. 9. 2 Pet. 2. 9. Fiftly wee may obserue how the Lord mingleth Mercy with Iudgement and euen in his corrections sheweth his God mingleth Mercie with Iudgement fatherly loue and compassion he will not presently receiue them to mercy but yet he doth not exclude them from it for euer hee correcteth them for a time but least they should faint he promiseth an end to their afflictions hee restraines his fauour and as it were banisheth them his presence not that hee intendeth vtterly to reject them but that they may be moued hereby more soundly and seriously to repent hee diuorceth them from him but in the meane while he reserueth himselfe for them and waiteth for their repentance that hee may restore them into his former fauour How infinite therefore are Gods mercies seeing his judgements are so full of compassion how sweet and comfortable is his loue bountie and goodnesse seeing the actions of his anger and justice are not without the mixture of such comfortable sweetnesse and if he be so gracious when he punisheth how gracious will he appeare when he rewardeth Many examples hereof wee haue in the booke of God when hee cast Adam out of Paradise he giueth him hope to inherite heauen Gen. 3. and when he threatneth him with labour and sorrow he promiseth him a Sauiour in whom he should haue joy and eternall rest When he threatneth captiuitie to the posterity of Abraham he limiteth the time which being expired he Gen. 15. 13. 14 promiseth deliueraunce Hee denounceth against Dauid 2 Sam. 12. temporall punishments but first he pardoneth his sinne and releaseth him of those eternall torments which he deserued Hee layeth vpon Leui a curse that hee should be scattered amongst his people as though he were not a Tribe and had no portion amongst his brethren Gen. 49. 7. but in this Gen. 49. 7. curse was included a blessing for he therefore scattered them that he might gather them vnto himselfe and depriued them of other portions that hee himselfe might be their portion and reward Deut. 10. 8 9. He caused Manasses to be led Deut. 10. 8. 9. captiue and to be bound in chaines but his captiuity was to bee preferred before his libertie his dungeon before his stately pallaces and his chaines of iron were better vnto him then his chaines of gold and most rich ornaments for 2 Chro. 33. God vsed his Captiuitie as a meanes to free him out of the captiuitie of sinne and Sathan his chaines to preserue him from the chaines of darknesse and his dungeon to keepe him from running head-long into the dungeon of hell The vse hereof serueth to comfort vs in afflictions when as we consider that they not onely proceede from loue but also are so tempred with mercy and compassion that they cannot hurt vs they are bitter indeed and vnpleasant vnto the tast but yet they are not poysons to kill vs but wholesome potions which our heauenly Physition hath wisely tempered to cure vs of the diseases of sinne and to purge away our corruptions and howsoeuer they may make vs sicke whilest they are in operation yet this sicknesse tendeth to the recouery of continuall health and to the attaining of eternall life ANd so much concerning the Widdow-hood of the Church of Israell Typically propounded Now wee are to speake of it as it is plainely expounded Verse 4. For the children of Israell shall remaine many dayes without a Verse 4 King and without a Prince and without an Offering and without an Image and without an Ephod and without a Teraphim Where he sheweth first who shall remaine in this estate of a mournfull widdow namely the children of Israell by which we are to vnderstand the ten Tribes who in the land of their Captiuitie were without Priest or Magistrate and not the people of Iuda who had both neyther yet is it to be vnderstood of the whole body of the people but onely of the elect Israelites for they onely remayned for a time without Ciuill or Ecclesiasticall gouernement and without publike meanes of worshipping eyther the true God or Idols for these they would not worship nor communicate with the Gentiles in their Idolatries and God they could not worship after that publike manner prescribed in his word seeing they were exiled from the Temple vntill Christ came who was their King Priest and Prophet which tooke away the difference of places and restored vnto the conuerted Israelites the publike meanes of seruing God whereas the reprobate Israelites euer remained without the true worship of God and not onely vnto a certaine time and were not without Images and Idols seeing they communicated with the heathen in their Idolatryes Secondly he setteth downe the time wherein they should remaine in their widdowes estate namely for the space of many dayes that is euen to the comming of their Messias Iesus Christ which from the sixt
this place may be vnderstood but yet principally as I take it of the latter For whereas the people had long contemned Gods verball contentions by the Prophets and continued in their impenitency without any amendement the Lord now threatneth that he will contend with them after another manner namely by inflicting vpon them his reall Iudgements seeing words would not preuaile with them The like place to this we haue Gen. 6. 3. Therefore the Gen. 6. 3. Lord said my spirit shall not alwayes striue with man because he is but flesh and his dayes shall be an hundred and twenty yeers The meaning is that because the world was rooted in a desperate wickednesse and would not be reclaimed by his spirit preaching vnto them by righteous Noah therefore hee would no longer contend with them in verbal controuersies seeing they were wholy carnall and corrupt but would bring vpon them reall punishments and that within the space of an hundred and twenty yeeres vnlesse in the meane time they preuented his Iudgements by turning from their sinnes by true repentance So here the Prophet telleth them that because Gods word was of no force with them for their amendment the Lord would no longer thus striue with them and seeing his Prophets and their reprehensions were derided neglected and contemned therefore hee would take his owne cause into his owne hand and contend no longer verbally but really with them proceeding from words to blowes from threatnings to punishments The parties betweene whom this debate is are the Lord The parties betweene whom the controuersie is and the people of Israell which are here called the inhabitants of the land whereby he implyeth First that the Lord himselfe was now become their aduersarie seeing there is no controuersie or contention but betweene aduersaries as though hee should say the contention shall not be hereafter betweene you and the Prophets because ye contemne their persons as weake and base men and deride and neglect their admonitions reprehensions and threatnings as though they were false and rediculous but betweene the Lord himselfe and you who is most wise to finde out your sinnes and most just to punish them And this controuersie shall be begun in the Court of Conscience before the Tribunall Seate of Gods Iudgement where by the law which you haue transgressed you shall be conuicted and after shall be fully determined when as hee shall inflict vpon you such reall punishments as your sinnes haue deserued Secondly he hereby implyeth that the Israelites are guilty of enormious sinnes and grieuous transgressions when as he saith that the Lord hath a controuersie with them for such is Gods exact justice that he sueth none but such as are indebted vnto him neyther contendeth he with any but onely such as haue wronged and offended him Thirdly whereas he saith that the Lord had this controuersie with the Inhabitants of the Land hereby first he conuinceth them of their breach of Couenant which they had made with God for howsoeuer the Lord had made good his promise in driuing out the Canaanites and giuing vnto them the Land in possession yet they had broken their promise made to God violated their faith forsaken Gods true Religion and denied their obedience vnto his lawes Secondly he aggrauateth their sinnes and grose ingratitude in that after the Lord had cast out the Canaanites the auncient inhabitants of this country for their Idolatry and other sinnes and giuen this land to the people of Israell for their possession that therein they might make profession of his true religion and glorifie his name by worshipping and seruing him according to his will they neuerthelesse neither remembring gods judgements inflicted vpon the Canaanits nor his mercies multiplyed vpon themselues forsooke the couenant of their God broke his lawes committed idolatrie and all other outragious sinnes and so defiled the land with the same sinnes for the which the Canaanits were expelled in the which gods true religion holinesse of life and righteousnesse should haue raigned and flourished And this was the cause or matter of their inditement in all which the Prophet aymeth at this that he might bring the people to true repentance vpon some hope of their reconciliation for whereas he saith that the Lord had a controuersie with the people hee doth herein include a secret admonition that seeing the Lord was not only far mightier then they but also had the law equitie on his side therefore they should labour after reconciliation by turning vnto him by vnfayned repentance for other meanes there was none to escape his just judgements And this is indeed the maine end at which the Lord aymeth in all his threatnings namely that those his people whom hee threatneth hearing of his judgements might preuent and escape them by their repentance For as a louing father when he threatneth his child sheweth that he hath no desire to punish him seeing by threatning hee giueth him warning to desist from his faults that so he may escape so our gracious and heauenly father threatneth his judgements in the ministerie of the word that heareing them wee may auoyd them by forsaking our sinnes and humbling our selues before him and this end of the Lords contending with his people is plainly Esay 1. 18. Eze. 33. 10. 11. Ier. 18. 7. 8. expressed Esay 1. 18. Ezech. 33. 10. 11. Ier. 18. 7. 8. And so much concerning the cause why the Israelits are arraigned Now wee are to speake of the particular crimes The sinnes whereof the Israelits are accused and condemned whereof they are accused conuicted and condemned and these are of two sorts the first priuatiue or sinnes of omission verse 1. the second positiue or sinnes of commission verse 2. The sinnes of omission whereof they are accused either respect their neighbour or God himselfe those that respect their neighbour are reduced to two heads First sinnes of injustice vnder the word truth Secondly neglect of mercy The sinnes which respect God are all included vnder one namely that there was no knowledge of God in the land and consequently no religion no faith no obedience The first sinne whereof he accuseth them is that there The first sinne that there was no truth in the land was no truth in the land for the vnderstanding whereof we are to know that truth respecteth either the minde and hart and then it is called simplicity or integritie or else the outward carriage and behauiour and that either in our words or speaches which properly is called veritie or else in our workes and actions which is called justice or vpright dealing Whereas therefore he chargeth them that there was no truth in the land the meaning is that there was no simplicitie or integritie in their minds and harts no verity in their speaches nor justice in their actions and because vertues and vices are contraries without meane so that the denying of the one in a subiect capable of it is the affirming of the other therefore
hereby hee implyeth when he saith there was no simplicitie in the land that it was full of hipocrisie and dissimulation and when he affirmeth that there was no veritie he implyeth that there was lying and when he accuseth them to be without truth or justice in their actions he intimateth also that they were full of all manner of fraud and deceit The second sinne whereof he accuseth them is that they The second sinne that they wanted mercy were without mercie the word signifieth either benignitie or beneficence and in the former signification it is referred to the minde and hart and so is called mercy and compassion and in the latter to the words and works and then it is called beneficence and comprehendeth in it all workes of charitie and christianitie as when in our words we are ready to help and benefit our brethren by exhortation counsaile consolation admonition and reprehension and in our workes by defending them with all our power and relieuing them with our riches Whereas therefore he chargeth them to be without mercy his meaning is that they were destitute of all these vertues and neglected all these christian duties and contrariwise he implyeth that their minds were full of malice and cruelty their words rotten and vnsauorie their workes replenished with oppression violence and barbarous inhumanitie And these were the sinnes which respected their neighbours and the breach of the second table their sinnes which immediately respected God are all comprehended in this that there was no knowledge of God in the land vnder The third sin no knowledge of God which particular he compriseth the neglect of all the duties injoyned in the first table and of all religion piety for as from the true sauing knowledge of God as from the root of all graces there springeth Faith affiance hope loue the feare of God obedience and all true worship of God so contrariwise ignorance is the roote of all impietie infidelity diffidence presumption despaire hatred of God contempt disobedience superstition idolatrie And therefore whereas he chargeth them that they were without the knowledge of God he necessarily implyeth that they were vtterly destitute of all grace piety and all true religion and guilty of the breach of all the commandements of the first table for where the roote is dead there the braunches must needes perish Now these their sinnes are aggrauated in that hee saith that there was no veritie mercy nor knowledge of God in the Land First in that it was a Land which God in great mercy had bestowed vpon them to the end that therin they should worship and serue him a land wherein he had protected and preserued them a land wherein he had plentifully afforded vnto them the meanes of attaining these graces of truth mercy and knowledge namely his Word and Sacraments Secondly in that this impietie and neglect of Religion did not onely lurke in some few corners but ouerspread the whole land neyther were there onely some few men tainted with these vices and corruptions but generally the whole body of the people So that they did not onely hide these sinnes as being ashamed of them but being come to bee as it were a common fashion they impudently professed and defended them And so much for the meaning of this first Verse the That the Lord himselfe will contend with those who contemne the ministerie of his Prophets doctrines which are to be obserued are these First we here learne that if Gods Prophets haue long contended vvith a people in Gods cause as his aduocates and doe not preuaile with them by causing them to humble themselues before him by true repentance then the Lord will take his cause into his owne hands and ceasing to contend with them any longer by his word and spirit will prosecute his controuersie with them by afflictions and punishments and if hauing often sent his Ambassadours with reasonable conditions of peace men neglect them and refuse to hearken vnto their ambassage then will this powerfull king march against them with an armie of his judgements and neuer cease encountring them with his plagues till he hath eyther humbled or destroyed them And this appeareth in this place as also Gen. 6. 3. In the example of the Iewes led captiue into Babilon Gen. 6. 3. and afterwards destroyed by the Romaines So that God first dealeth with men by his word and then if this will not preuaile by his chastisements and lastly if these will not reforme them by his destroying plagues and punishments Would we therefore escape his corrections then let vs suffer our selues to be reformed by his word would we not be destroyed by his fearefull punishments then let vs labour to profit by his gentle chastisements The vse hereof serueth for the comfort of Gods faithfull A comfort for Gods ministers Ministers when their persons are disgraced and contemned and their Ministerie neglected and dirided by wicked men then they are to remember that they being the Lords aduocates to pleade his cause against an impenitent people are sure to be strongly backed by the Lords own power wherby those shall be brought vnder who would not submit them selues to be ruled by the scepter of the word Secondly it serueth for the terrour of all those scoffers A terror for contemners of Gods word and desperate wicked men who contemne and deride those threatnings which they heare denounced in the ministerie of the word against them for their sinnes for let such know that if they will not be reclaimed from their wicked courses by the ministery of Gods Prophets the Lord himselfe will follow his owne cause and ceasing any longer to contend with them with his word and spirit he will prosecute them by his judgements and punishments The second thing to be obserued is Gods judiciall course The just administration of Gods iudgements of proceeding in the execution of his Iudgements although being infinite in wisedome power and justice he might sodainely inflict his punishments vpon sinners as soone as they haue offended yet first to approue the justnes of his judgements hee doth in the Ministery of his word summon them before his seate of Iustice arraigne and conuince them that so they may be moued to sue for a pardon by turning vnto God by true repentance hereby preuent deserued punishments So he sent Noah to the old world before he brought the Deluge Lot to Sodome before he destroyed it with fire and brimstone Moyses to Pharaoh before he drowned him in the red sea The Prophets to the Iewes and Israelites before he brought them into Captiuitie and our Sauiour Christ and his Disciples before their vtter destruction and desolation All which as it serueth to commend Gods mercifull justice so also to condemne the hardnes of mens harts and to leaue them without excuse who will not after so manifold warnings turne from their sinnes by vnfained repentance that so they might escape these fearefull punishments Thirdly
dangerous to stop our eares against admonition extreame danger to stop our eares against the admonitions and reprehensions of Gods ministers seeing for the manifold contempt of his word the Lord will take it from vs suffer vs to runne on in our sinnes without stop into eternall perdition When Gods seruants had often reproued the wicked Israelits for their sinnes and they would not be reclaymed at last he forbids them to rebuke them any more After Ezechiell had often inueighed against the sinnes of his times Ezech. 33. 32. and was no otherwise respected but as a musition to make them sport at last God causeth his tongue to cleaue to the roofe of his mouth Ezech. 3. 26. When the Prophets had and 3. 26. many times set before the people the spirituall foode of their soules and they loathed and scorned it at last the Lord sendeth a famine Amos. 8. 11. When the Iewes will not Amos. 8. 11. heare Stephen reprouing them nor Paul calling them to repentance the Gospell shal be taken from them and giuen to the Gentils Act 22. 21. When men are often reproued for Acts. 22. 21. their ignorance injustice and filthinesse and will not be reformed at last they shall heare that fearefull sentence he that is ignorant let him be ignorant still he that is vniust let him bee 1. Cor. 14. 38. vniust still he that is filthie let him be filthie still Apoc. 22. 11. Apoc. 22. 11. The vse hereof is that we doe with all reuerence and patience heare the admonitions reprehensions of Gods Ministers that we suffer our selues to be ruled by the scepter of the Word and in the ministerie thereof lay our harts open to be battred bruised and wounded with this hammer and sword of the spirit that so wee may bee conuerted from our sinnes and returne vnto the Lord when as hee calleth vs. Psal 95. 7. 8. To day if yee will heare his voyce harden not Psal 95. 7. 8. your hearts Let vs open the dore to our beloued when hee knocketh least he depart from vs. Can. 5. 2. 6. Let vs seeke Can. 5. 2. 6. the Lord whilest he may be found and call vpon him whilest hee Esay 55. 6. is neere Otherwise if we haue often beene instructed and admonished and will not be reformed but hate admonition and those also that doe admonish vs it will come at last to passe that the Lord will cause his Ministers tongues to cleaue to the roofe of their mouthes prohibite them to reproue the sinnes of the people and so giue them ouer vnto a reprobate sense that they may without any impediment runne on in their sinnes to their eternall perdition The third thing to be obserued is that howsoeuer we are To whom the dutie of admonition is to be performed injoyned in the Scriptures to admonish one another yet this duety is not to be performed vnto all neyther is this spirituall seede rashly to be cast in euery place but onely in such grounds where in some probabilitie of reason we may expect fruit For if we know that they haue often ben admonished of their sinnes and are nothing bettered but rather despise and scorne rebukes wee are to let them alone and leaue them to Gods judgements for by reprouing such we purchase shame and hatred Prou 9. 7. 8. If we see that notwithstanding Pro. 9. 7. 8. they haue had the meanes of their conuersion they continue wallowing in the filthy sinck of sinne we are not to cast these precious pearles before such swine least they tread them vnder their beastly feete If we see that they are desperate Ruffians which will snarle against our reproofes and in the pride and malice of their hearts bee ready to flye in the face of those who admonish them of their sinnes we are not to giue those holy things to such Ban-dogs as our Sauiour hath taught vs. Mat. 7. 6. For as Christ would not Math. 7. 6. haue his word prophanely scorned so he would not haue his seruants indangered nor his spirituall Physitions to hazard their liues in seeking to cure such franticke Bedlems whose diseases are desperate but rather leaue them to be brought to the knowledge of themselues by the three-stringed whip of Gods judgements But yet wee are not thus to take it as though onely those Who are to be reproued were to be admonished and reproued who shew some inclinable disposition to amendement and they to be let alone who liue in their outragious sinnes and giue at first sight no hope of reformation for admonition and reproofe is a speciall meanes sanctified by God for their conuersion the hammer to batter their stony hearts and the best tamer of these Lyons Beares Leopards and Cockatrices as appeareth Esa 11. 4. 6. 7. But onely those are exempted who hauing Esay 11. 4. 6. had these meanes often applyed doe contemne and despise them and those who in respect of their frantick maliciousnes cannot be reproued without great daunger to the partie who performeth this duetie Lastly we may obserue that the Lord doth condemne That it is desperate wickednesse to contend with those who justly reproue vs. it as a signe of desperate wickednesse in the people when as being rebuked for their sinnes by Gods Priests Prophets and Ministers in stead of laying these admonitions to heart that they may be reformed they expostulate with them cast in their teeth reproaches and challenge them of the like faults or greater then those which they lay to their charge And thus dealt Dathan and his associates with Moyses and Aaron Num. 16. Ahab with Elias 1 King 18. 17. The Num. 16. 1 King 18. 17. Iere. 18. 18. 19. Amos. 7. 10. Mat. 12. 24. Israelites with Ieremy Ier. 18. 18. 19. Amaziah with Amos. Amos 7. 10. And the Scribes and Pharasies with our Sauiour Christ Mat. 12. 24. The which sinne is so grieuous in Gods sight that in the Law hee did commaund that it should be punished with death Deut. 17. 11. 12. And in this Deu. 17. 11. 12 place with a more fearefull judgement by taking away from the people the meanes of their conuersion and saluation and suffering them securely to goe on in their sinnes to their perdition The reason is because it is an vtter subuersion of Gods ordinance when the people being rebuked doe retort reproofes vpon their teachers as if the hand or foote should take vpon them to guide the eye the childe rebuke the father the patient direct the Physition the Scholler check his Scholemaister or the sheepe expostulate with the shepheard besides howsoeuer in respect of their persons they are of meane condition and full of infirmities and imperfections yet in their office and ministerie they are gods ambassadours whose words cannot be despised without contempt offered against the Lord himselfe as our Sauiour hath taught vs. Luk. 10. 16. Luk. 10. 16. The vse hereof serueth to moue all
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
those punishments both temporall and eternall which the Lord inflicteth vpon those who forget his law which that wee may auoyde wee are not onely with all reuerence to heare and receiue the word of God but also with all care and conscience to treasure it vp in our memories that so we may performe obedience therevnto in our liues and conuersations which if wee doe we shall be eternally blessed Iam. 1. 25. Iam. 1. 25. To this purpose let vs briefly consider of some meanes Of the meanes to help our memorie auoid forgetfulnesse whereby we may helpe our memories and auoide this sinne of forgetfulnesse The first is that we prepare our selues before we heare the word of God that our hearts may be fit grounds to receiue the seede of Gods word And this is done first by meditating vpon our sinnes which we desire should be mortified and on those vertues and graces wherein wee are weake or wanting and this will worke in vs an earnest desire to heare the word which is the Physick that will cure our corruptions the food which will nourish strengthen vs in all grace and goodnesse Now those who feede vpon this heauenly banquet with a hungry appetite and a good stomacke they will well digest it and retaine this wholesome nourishment whereas they who heare the word and receiue this food with cloied appetites they are ready as soone as they haue receyued it to cast it vp againe through forgetfulnesse Secondly before wee come wee must purge our hearts from all maliciousnesse and filthinesse and remoue out of our minds all our worldly businesses and distractions which will choak in vs the seede of Gods word and keepe vs from hearing and remembring it If then we would keep and lock vp the treasure of Gods word in the chest of our hearts wee must first cast out of it the base rags of worldly vanities for God and Mammon spirituall wisdome and worldly profanenesse will neuer dwell together Thirdly wee must before wee come haue recourse vnto God by hearty prayer desiring him that with his holy spirit hee will not onely open our eares that wee may reuerently heare his word but also write it in our harts so as it may neuer be blotted out So in the hearing of the word we are to performe these dueties if wee would retaine it in memorie first we must heare it with delight for if with Dauid we delight our selues in Gods statutes then we will not forget his word Psal 119. 16. Psal 116. 16. If we receiue it with joy as being that precious pearle which alone maketh rich then our hearts will be fixed on it for there as the treasure is there will the heart be also Secondly we must heare the word with great reuerence and attention fixing our eyes on the teacher as they on Christ Luke 4. 20. and our hearts vpon his words and so Luke 4. 20. that which is receiued with such attentiue reuerence will not easily slip out of memory Thirdly we must obserue the methode and order of our teacher how he deuideth his Text into seuerall branches and how he passeth from point to point and so the generall points being remembred will help vs to recall the particulars vnder them contained euen as the body of a Tree bringeth vs to the maine boughes the boughes to the braunches and the braunches to the little sprigges and leaues Lastly after we haue heard the word we are to help our memories by prayer meditation and conference for otherwise the foode of the word will be as meate vndigested which cannot abide in the stomacke or as the seede vncouered which is deuoured of the fowles as soone as it falleth on the ground ANd so much concernig the second sinne laide to the charge of the Priests the third followeth together with the punishment denounced against it Verse 7. As they were Verse 7 increased so they sinned against mee therefore will I change their glorie into shame The which words containe two parts Exposition first the Priests sinne secondly their punishment Their sinne was the vngratfull abuse of Gods abundant blessings and rich mercies multiplyed vpon them in these wordes As they were increased the more they sinned against me Where hee expresseth both the blessings multiplyed vpon the Priests and their abuse of them the blessings in these words as they were increased Whereby is signified not onely that the Lord had multiplyed the Priests in number but also and that as I take it more principally that he had increased them in riches power and dignitie aboue the rest of the people the which extraordinary benefites should haue wrought in them an extraordinary measure of thankfulnesse and care to glorifie God seeing he was the sole authour of all their preferment as he also implyeth whereas he saith not that they had thus increased themselues but that they were increased namely by the Lord their God Their sinne was their vngratefull abuse of these benefits in these words So they sinned against me that is the more I multiplyed my blessings vpon them the more they multiplyed their sinnes against me for thus this word So is somtimes taken as Exod. 1. 12. But as they vexed them so they Exod. 1. 12. multiplyed that is the more they vexed them the more they multiplyed as our translation also hath it So in this Prophecie Chap. 11. 2. They called them so they went from them that Hos 11. 2. is the more they called them the more they went from them This then was their sinne that whereas Gods liberall bounty towards them should haue made them thankfull to God and zealous of his glory contrariwise his benefites made them wanton proud and forgetfull of God and not onely negligent of all good duetyes but ready to commit any iniquitie and impietie against God The which sinne as it is odious in all so especially in the Priests as some also thinke it is implyed in the words against me which they translate Sic peccauerunt mihi they haue sinned to me wherby is intimated that the Priests sins who draw neere vnto God and not onely professe his law themselues but also teach others do more neerely touch the Lord dishonor his name and prouoke his wrath then the sins of the ordinarie people euen as the crimes of a Steward whom his Lord putteth in trust with the rest of the familie doe more discredite his maister and incense his anger then the faults of the common seruants The punishment denounced against this sinne is contained in these words therefore I will change their glorie into shame where by glory we are to vnderstand al those benefits of riches power and honour in which the Lord had increased them all which he comprehendeth vnder the name glory because they were their glory or the things wherein they chiefely gloryed So whereas he saith that hee would turne their glory into shame the meaning is that he would depriue them of all
like vnto brute beast the formall difference of reason being taken away The last thing to bee obserued is that they who addict There is no meane or moderation in vnlawfull pleasures themselues to pleasures are so wholy ouer-ruled by their lusts that they can obserue no meane or moderation but grow from delight to curious wantonnesse and when they haue satisfied their naturall lusts and euen dulled and cloyed their sensuall appetites they fall to deuice how by art they may renew sharpen them In which respect these voluptuous men are far worse then many other sinners whose state neuerthelesse is most damnable namely such as perseuere in their sinnes without repentance and will not leaue sinne till sinne leaue them but these after their sins haue forsaken them there being wanting naturall strength and meanes for Pro. 23. 30 the acting of them will not forsake their sinnes but vse all alluring meanes to intertaine them still and earnestly indeauour to renew their strength that they may renew their wickednesse Thus these drunkards when they were glutted with wine they added new wine the one hauing strength to inflame them the other delightfull sweetnesse to allure them that so by this varietie they might set an edge on their dulled appetite and make them as it were long-winded and vnwearied in this drunken exercise So the glutton when he hath cloyed his stomacke with surfetting and gormandize and satisfied yea oppressed nature with loathing sacietie he laboureth by art to repaire nature and to thrust it forward by invention vvhen as it is quite tyred not onely by varietie of dishes the more daintie and delicate following the grosser and more common faire but by innumerable sorts of sauces the vsuall harbingers of gluttony and excesse So that now cookery is become an ingenious profession and requireth as much time to make an exquisite proficient as some one of the liberall Sciences The like also may be said of Fornicatours and Adulterers vvho vvhen they haue tyred nature and consumed their strength labour to re-enable their disabled concupiscence by exquisite wantonnesse and when they are satisfied as being beasts they remaine insatiable as being men their reasonable or rather vnreasonable lust farre exceeding their sensuall concupiscence Hence it is that when their lust hath out-run their strength they labour to refresh it by obscoene speeches wanton Pictures vnhonest daliance inflaming drincks pampring meates Italian rootes and when all this will not suffice they hire the noble art of Physicke it selfe to become a baude to their vncleannesse as though they could not run fast enough vnto hell vnlesse they hastened their speede by laying all these Post-horses in the way The vse hereof is that we giue voluptuousnes her answere We must resist voluptuousnes at the first when she maketh her first motion and turne it away with a frowning countenance when it first knocketh at the doore of our harts For howsoeuer at the entrance it looketh bashfully for sinne knowing it owne vglinesse cannot but bee ashamed of it selfe yet when it hath once got intertainement it will grow bould and impudent not admitting any repulse First it will allure nature then delight it then satisfie it then glut it with loathsome satietie and when it is quite spent and tyred it will finde meanes to refresh it by curiositie and wantonnesse for a new conflict but so as it is sure to receiue the greater foyle AND so much concerning the third bill of inditement wherein the people of Israell especially the Priests are accused and conuicted of diuers haynous crimes Now least the people should thinke their faults extenuated and themselues acquitted either from the guilt or punishment of their sinnes because they were mislead by their blinde and wicked guides he teturneth againe vnto them and frameth against them a new bill of inditement wherein he accuseth them that they wilfully joyned with their false teachers in their Idolatry were well contented to be guided by them rather then by Gods true Prophets and therefore it was just with God that both the blinde leaders and blinde followers should fall together into the pit of destruction seeing they both wilfully did shut their eyes and loued the darknesse of ignorance far better then the shining light of Gods truth This inditement containeth two things First an accusation of sinne Secondly a denunciation of punishment Their sinne whereof he accuseth them was their Idolatrie the which is of two kindes first their consulting with their Idols secondly their worshipping of them by oblations and sacrifices Their consulting with their Idols is set downe in these words Verse 12. My people aske counsaile of their stocks and Verse 12 their staffe teacheth them for the spirit of fornications hath caused them to erre and they haue gone a whoring from vnder their God In which words is contayned two things first their sin The expositiō secondly the cause thereof Their sinne in these words My people aske counsaile of their stockes and their staffe teacheth them Where first is set downe the persons who committed this wickednesse and then the qualitie of their sinne is also expressed The persons are saide to be not Heathens and Pagans but the people of God My people aske counsaile c. by which high title it is not his purpose to grace them with any priuiledge of honour or to preferre them before the nations and infidels but rather he raiseth them vp that he may giue them the greater fall and sheweth their honourable condition wherevnto they were aduanced by Gods free and vndeserued grace that hereby hee may aggrauate the haynousnesse of their sinne As though he should haue saide if these outragious sinnes be not to be excused in the gentiles and infidells who haue onely the dimme light of Nature to be their guide and whom I haue vouchsafed but common fauours then how intollerable is this wickednes being committed by this people of Israell vnto whom aboue all the nations of the earth I haue vouchsafed this royall priuiledge and prerogatiue to be called my chosen and peculiar people vnto whom I haue giuen my lawes statutes and ordinances for their direction and my Sacraments as assured seales of my loue and fauour vpon whom I haue multiplyed innumerable benefits to incourage them in my seruice who haue abounded with Oracles of infallible truth as the euent hath proued and haue continually had my Prophets to satisfie them in their doubts and to guide them in all truth euen this vngratefull people after all these benefits receiued haue causlesly forsaken me and no necessitie vrging them haue consulted with their Idols Neither is this haynous fault committed by some few persons but as though they had made a common conspiracie the whole body of the people haue associated and combined themselues together as one man in this apostacie and Idolatrie The like place vnto this we haue Ier. 2. 10. 11. c. Where the Lord sendeth his people to the gentiles to see if
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
be sicke or when they haue lost their goods by theeues or other casualties or when they curiously desire to know what shall befall them in the time to come are ready to vse these wicked and Diabolicall meanes for the satisfying of their desires wherein they bewray notable diffidence impietie folly diffidence in that if the Lord defer his helpe a little while they will not waite his leasure nor trust in his promises but rather relye vpon the diuell and vpon the direction of his wicked instruments Their impietie is hereby manifested in that they seeke to free themselues from those afflictions which God hath laid vpon them by Sathans helpe as it were whether God will or no for if it were his will they should be released he would graunt them lawfull meanes Lastly they shew their folly not onely in that they inquire of them who haue a spirit of diuination and of the Southsayers who murmure and whisper and leaue the Lord most wise and most mighty and goe from the liuing to the dead contrary to the admonition of the Prophet Esay 8. 19. but also in that they imagine they Esa 8. 19. can preuaile against God by Sathans assistance who is but his slaue and so fast tyed in chaynes that he is not able to stir without his permission Fourthly we here learne what is the cause why Idolaters The cause why the wisest Idolaters liue in sottish superstitions who otherwise are exceeding wise doe liue in most sottish superstition and are blinded with such childish follies as may moue in any just cause of admiration namely because they are seduced with a spirit of fornications that is not onely abandoned of Gods spirit who leadeth vs into all truth but also wholy lead with the vncleane spirit Sathan the chiefe author of spirituall whoredome who begetteth in these children of disobedience a spirit of Idolatry that is a vehement and earnest desire to liue in this sinne with which they are so wholy transported that they goe forward in their grosse and absurd courses not onely against religion and the reuealed will of God but against reason nature and common sense An example hereof wee haue in the Israelites who howsoeuer they had so manifold experience of Gods mercy and power in multiplying his benefits vpon them and in their miraculous deliuerances preseruation from their enimies and of his seuere justice in punishing their Idolatries yet were so seduced with this spirit of fornications that neither Gods mercyes nor judgements could restraine them from forsaking his true worship and seruing the Idols of the Heathens in as grose manner as those who neuer heard of God and his word The like experience we haue in the Papists at this day who howsoeuer they are worldly wise in the things of this life yet being bewitched and carried headlong with this spirit of fornications they suffer themselues wittingly and willingly to be abused by their false teachers as if they were the most ignorant ideots in the world they beleeue the carnall presence of Christ in the Sacrament of the aulter contrarie not onely to religion but also to reason nature and their owne sense and adore their breaden God with diuine worship they are content with great summes of money to purchase pardon of their sinnes of the Pope who is a sinfull man like themselues yea the man of sinne they whip and torment themselues before their idolls like Baalls Priests they creepe to the Crosse and goe on pilgrimage to images of wood and stone and by praying vowing and offering vnto them they acknowledge them as their Gods seeing they giue vnto them all parts of diuine worship whereas they are creatures more base and impotent then themselues and whence proceedeth all this but that they are giuen ouer of God to strong delusions and to beleeue lyes bewitched of the euill spirit sathan and wholy transported and mislead with the spirit of fornications The vse hereof is that howsoeuer we are sometime led We must take heed we be not transported with the spirit of sinne captiue of sinne and through infirmitie be ouertaken with the corruption of the flesh yet that we carefully take heede we be not transported wholy with the spirit of sinne desiring to breake Gods commandements delighting in our transgression Let vs watch ouer our harts that they may do faithfull seruice vnto God though the other members bee sometime inthralled in the bondage of sin though in the spirituall conflict we receiue some wounds of sathan the world and the flesh yet let vs be sure to keepe fast buckled vnto vs the brest-plate of righteousnes sinceritie and integritie so as we may truely say with the Apostle Paul that we delight in Rom. 7. 22. the law of God concerning the inner man howsoeuer wee find another law in our members rebelling against the law of our minds leading vs captiue vnto the law of sinne Let vs wholy resigne our selues ouer to bee guided by the spirit of God that so we may be assured that we are his sonnes and children for if Gods spirit be not our guide to leade vs into all truth Rom. â— 14. we shall be seduced by the spirit of sin and carried headlong into all manner of sottish and outragious wickednesse Fiftly we here learne that as soone as men addict themselues They that addict themselues to idolatrie shake of Gods yoke to wil-worship superstition and idolatrie they shake off Gods yoke and withdraw themselues from vnder his gouernment as the Israelits in this place who when they went a whoring after their idols are saide to haue departed from vnder their God So Deu. 31. 16. They will goe a whoring Deut. 31. 16. after Gods of a strange land and will forsake me and breake my couenant And so themselues confesse that they did forsake the Lord when they serued Baalim Iudg. 10. 10. though Iudg. 10. 10. they professed that in Baal they serued the true God as appeareth Hos 2. 16. Thus the Lord saith that as soone as the people burnt incense vnto their Gods and worshipped the Hos 2. 16. worke of their owne hands they forsooke him Ier. 1. 16. Ier. 1. 16. The reason is manifest for they who refuse to be gouerned by the kings law and either make their owne will a law or submit themselues to be ruled by the law of a strange Prince they doe not onely reject the law but also refuse to haue that Prince for their gouernour but the word of God is his law and the scepter of his kingdome whereby he ruleth all his subjects and therefore they who will not be ruled by this law but by their owne will and humaine inuentions and traditions in refusing Gods law they refuse and forsake God himselfe and will not admit him for their gouernour And hence it is that the Lord joyned these together where he saith that Saul had forsaken him had not performed his commandements
them principally the Lord had cast out the nations before them and also had giuen them expresse and straight commandement that they should vtterly demolish and deface all these idolatrous monuments destroy the places wherein the nations serued their Gods vpon the high Mountaines and vpon the hils and vnder euery greene tree and ouerthrow their aulters and breake downe their pillars and burne their groues hew downe the grauen images of their Gods and abolish their names out of the place Deut. 12. 2. 3. and 7. 4. 5. Deut. 12. 2. 3. and 7. 4. 5. So that they could not pretend ignorance for their excuse being sufficiently instructed both by Gods workes and also by his word and therefore it is manifest that being wholy carried away with a spirit of fornications they committed these sinnes proudly and presumptuously against Gods Majestie preferring humane inuentions and their owne superstitions before Gods reuealed will Neuerthelesse some colour of excuse they had to blinde their owne judgements gagge their consciences and to stop the mouthes of all reprouers namely because the shadow of these groues and trees was good that is both pleasant and profitable pleasant both in respect of the delightfull shade and the sweetnesse of the aire which vsually accompanyeth such places and profitable not onely for the inlarging their deuotions but because they were thereby also preserued from the scorching heat of the sunne with which the people of those countries were sometimes molested and so fitted as they thought with more alacritrie to performe their religious seruices So that the cause why they transgressed Gods commaundement was as it seemeth their good meaning whereby they imagined that by taking their owne courses they should be much better fitted for his seruice then by following his direction in his word which in truth was nothing els but carnall and abhominable pride in them whereby they thought themselues wiser then God himselfe and preferred their own wil-worship and humaine inventions before Gods reuealed will And thus haue we seene what their sinne was as it is here plainly expressed the which also in the same words is much aggrauated first in that they did not onely seldome fall into this sinne but made it an vsuall and common practise this is signified by the Verbe here vsed in the original which being in the second Conjugation of Actiues doth imply the frequency of the action as Tremelius obserueth as also where he saith that they sacrificed on the mountaines and hils in the plurall number and vnder the Oke Popler and Elme whereby he intimateth that the Israelites were not contented to commit this Idolatry in one or two places or vpon some few Altars but they had many hils many groues many Alters many Chappels and Temples which they had erected in euery part of the Land Wherein it seemeth they gloryed as though they were in better case and much to be preferred before the Iewes seeing they had but one Temple one Altar for sacrifices and another for sweet incense where as they had great varietie and choise of Temples and Alters for their deuotions Secondly their sinne was aggrauated by their shamelesse impudencie for they did not commit their spirituall whoredomes in secret corners but in the eye of the world in most eminent places Lastly in that they were not abashed at their wickednes but rather justified it by pretending their good meaning aduancing themselues before all who had not aspired to the same degree of sinne and that through affected and wilfull ignorance for their practise was repugnant and opposite to the expresse word of God which was not onely committed vnto them in writing but also faithfully expounded and zealously inforced by Gods true Prophets And this was the peoples sinne their punishment followeth whereof there is two degrees the first that he would punish them in their familie with shame and reproach the second that he would with-hold the meanes with which such abuses should bee reformed whereby they were discredited and disgraced The first is contayned in these words therefore your Daughters shall be harlots and your Spouses shall be Whores The which words some vnderstand as the fruit and effect of their Idolatry both because spirituall whoredome is vsually finished and perfected with corporall adultery as appeareth in the example of the children of Israell seduced by the daughters of Moab Num. 25. 1. 2. 6. and also because Num. 25. 1. 2. 6 husbands and fathers gaue their wiues and daughters fit occasion and opportunitie to play the harlots whilest they absented themselues in the hils and groues about their Superstitious deuotions yea and prouoked them also by their bad example when vnder colour of Religion they gaue themselues to all vncleannesse as it is the vsuall practise of Idolaters But I rather expound these words as the punishment the Lord threatneth to inflict vpon them for their Idolatry namely that he would punish their spirituall whoredome with carnall whoredome and because by their frequent Idolatries they had grieuously dishonoured his name therefore hee would disgrace and dishonour them by causing their houses to become stewes and their daughters and spouses or daughters in Law as the word may indifferently signifie to become strumpets and common harlots The which punishment the Lord inflicted vpon the Gentiles who because they turned the glory of the incorruptible God into the similitude of the image of a corruptible man and of birds c. therefore God gaue them vp to their owne harts lusts vnto vncleannes Rom. 1. 23. 24. and to defile their owne bodyes amongst themselues c. as it is Rom. 1. 23. 24. Where we are to obserue that the Lord punisheth one sinne with another not by infusing corruption or by prouoking vnto wickednesse but onely by with drawing his grace and by giuing men ouer to their owne vile affection Now this punishment by the Law of requitall is proportionated vnto their sin for as the Idolaters did rob God of his honour to giue it vnto Idols so the Lord threatneth to spoile them of their honours and to expose their names to infamie 1 Sam. 2. 13. and reproach by suffering their wiues and daughters to play the Harlots and because being his spouse and children they prostituted themselues to idols and exceedingly grieued him by their Adulteries therefore hee would vexe them also by suffering their wiues and children to defile themselues with Adulterers that so by their owne griefe they might learne how much they had grieued the Lord with their spirituall fornications Whereby the Lord sheweth that in the day of his visitation hee needeth not to seeke farre for meanes of reuenge seeing he could make them their owne executioners and their nearest and dearest friends the instruments of his wrath to inflict on them deserued punishents And this is the meaning of the words The doctrines The doctrines which arise out of them are these First we may obserue that God as well condemneth Idolatrous
bee reclaymed So when the people of Iuda grieuously sinned the Lord hauing compassion on his people sendeth his Prophets to call them to repentance But when as they mocked the Messengers of God and dispised his words and mis-vsed his Prophets then there being no remedy the wrath of the Lord was kindled against his people and hee deliuered them into Captiuitie and made their Land desolate as appeareth 2 Chron. 36. 15. 16. 17. And in the time of our Sauiour 2 Chro. 36. 15. 16. Christ when as they stopped their eares against his gracious call and would not vnderstand the great woorke of Redemption wrought by him which was so euidently declared both by his Word and workes hee pronounceth against them the fearefull sentence of desolation and destruction Luk. 13. 34. 35. Luk. 13. 34. 35 The reason hereof is because the Lord the most wise Physition of our soules will not loose his labour by ministring his Physicke to such Patients whose diseases are desperate and therefore when they wilfully refuse to bee cured rend in peeces his prescripts pull off his plaisters and reject those wholesome Potions which hee ministreth to purge them from their corruptions and to restore them to their spirituall health he giueth them ouer to themselues to dye and perish in the sicknesse of their soules Secondly as the Lord hateth all other sinne so his soule abhorreth the contempt of his Word which hee hath appointed to bee the meanes of the conversion and saluation of all sinners And therefore if his sword of the spirit will not make a separation betweene vs and our sinnes hee will make it a sword of vengeance and destruction to cut vs off in his fierce wrath For it is neuer drawne out but it accomplisheth eyther the work of his mercy or of his iudgement So the Lord saith Esay 45. 23. I haue sworne by my Esay 45. 23. and 55. 11. selfe the word is gone out of my mouth in righteousnesse it shall not returne c. And 55. 11. So shall my word bee that goeth out of my mouth it shall not returne vnto me voyd but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it So the Apostle saith that Gods word is the sauour of life to them that are saued and the sauour of death to those that perish 2 Cor. 2. 15. 26. 2. Cor. 2. 15. 16. The vse hereof serueth to teach vs that with all carefull diligence wee make profitable vse of the meanes which the Lord hath giuen vs both for the inlightening of our vnderstandings and the reforming of our liues For if hauing the word of God purely and sincerely preached wee continue in wilfull ignorance and will not vnderstand if being allured by God mercies and inforced by his judgements wherwith diuersly at diuers times hee hath exercised vs wee notwithstanding continue in our impenitency and securitie what remayneth but that the Lord should giue vs ouer as a desperate cure and suffer vs to runne on in the course of sinne vntill at length wee fall into the pit of destruction in this life and into the bottomlesse gulfe of condemnation in the life to come AND thus much concerning the former part of this The second part of the Chapter Chapter in which I haue shewed are contayned diuers bils of Inditements against the rebellious and apostate Church of Israell now because they were desperately suncke in their wickednesse and past all hope of recouerie In the second part of the Chapter hee laboureth to perswade with the house of Iuda that they should not joyne with them in their sinnes nor be seduced by their euill example to make the like Apostasie least accompanying them in their defection and rebellion they were also made pertakers of their punishments And this is the Prophets maine drift and scope in the second part of this Chapter The parts thereof are two The first is an admonition to the house of Iuda to auoide the sinnes of the Israelits The second contayneth certaine reasons to enforce it taken both from the haynousnesse of their sinnes and the greatnesse of their punishments The admonition is expressed verse 15. Though thou Israell play Verse 15 the harlot yet let not Iudah sinne Come not yee into Gilgall neyther goe yee vp to Beth-auen nor sweare The Lord liueth In which admonition he doth first ingenerall disswade them The expositiō from imitating the Israelites in their sinne and especially from their Idolatrie and Apostasie and then hee dehorteth them from certaine speciall meanes whereby they might easily be brought to communicate with them in their impietie namely joyning with them in irreligious societie and intermingling Gods pure worship with their superstition and Idolatrie The generall disswasion is contayned in these words Though thou Israell play the harlot yet let not Iuda sinne as if hee had said although thou Israell being wholy possessed with a spirit of fornication art so desperately addicted to idolatrie and spirituall whoredome that there is no hope remayning that euer thou wilt be reclaymed yet let not the Lord be as it were robbed of both his sonnes in the same day O let not Iuda who is not as yet come to that desperate degree of sin be seduced by your bad neighbour-hood and euill example and deriue the same guilt of iniquitie vpon himselfe for so the word Assam vsually signifieth such a fault or guilt as is deriued from one to another the one being the motiue and impulsiue cause of the other sinne The ground of this disswasion was the dangerous estate of the people of Iuda first in regard of their neere neighbour-hoode with these idolatrous Israelites who were ready to seduce them both by their example and allurements the which is implyed in the first words Though thou Israell c. As though he should haue said seeing thou Israel which art so neere a neighbour and kinsman to Iuda art so defiled with idolatrie that there is great daunger least thou should poyson them with thy contagion yet let Iuda carefully take heede to auoide thy leprous infection Secondly this amplyfieth their daunger that they were already tainted with their superstition and idolatrie which through their naturall corruption and proanes vnto this sin was apt to spread further and further and therefore like a good Phisition he laboureth to cure their ague in the first fits and to stay them from falling any deeper into this sicknesse of sinne And to this purpose hee admonisheth them that they should not imitate the Israelites in their Idolatrie but purge away their dreggs of superstition wherewith they were alreadie corrupted and restore Gods pure worship in his Temple amongst them by the office and Ministerie of his true Priests and Leuites Now howsoeuer this admonition did principally concerne the people of Iuda yet the Prophet doth here publish it to the Israelites speaking of Iuda in the third person as being absent And this hee doth
contemne the word of the Lord and desperately resolue to continue in their idolatrie Iere. 44. 16. 17. 21. 22. The like may be said of Ieroboam Iere. 44. 16. 17. 21 22. Ahab and the rest of the idolatrous Kings who after they had ioyned themselues with idols could by no meanes be euer parted from them neither by Gods word nor by his miracles by his benefits nor by his punishments And euen in our owne daies doe wee not see that the idolatrous Papists hauing wedded themselues to their superstitions will by no meanes admit of any diuorce and separation but shutting their eyes against the light of Gods truth and hardening their hearts against all those holy precepts whereby idolatrie and superstition is forbidden and condemned impudently persist in their euill courses chusing rather to rase out that which was written by Gods owne finger and to mangle and maime the commandements of almighty God which prohibite the making and worshipping of images then to suffer their idolatrous superstitions to bee rooted out of their hearts or to admit of any diuision or separation betweene them and their idols The vse of this doctrine is that when any are suiters vnto We must preuent the beginnings of idolatrie vs in the behalfe of idols for our loue we giue them a speedie answere and forbid the banes when they are first published alleaging for our selues that wee are alreadie married to our husband Christ and therefore cannot entertaine their loue vnlesse wee would become notorious strumpets that we haue alreadie receiued Christ into our hearts and therefore there is no place there for idols seeing there can bee no communion betweene them that we are the temples of the holy Ghost which hath no agreement with idols as the Apostle speaketh 2. Cor. 6. 16. Yea let vs not onely abhorre 2 Cor. 6. 16. this spirituall whoredom in the grossest kinds but also withstand all meanes and occasions thereof making with Iob in another kinde a couenant with our eyes that wee will not looke vpon these alluring harlots and stopping our eares against all those bewitching pandors who solicite for them and wooe our harts from God and his pure worship Otherwise such is the inclinablenesse of our hearts to idolatrie and superstition and in so neere a bond of loue is corrupted nature and our fleshly part vnited with idols that if wee giue way to the first motions and suffer our hearts and affections to be ioyned with them the knot betweene vs will prooue inseparable and no perswasions will withdraw vs from them Thirdly wee here learne from the name which the holie Idolatrie and superstition bringeth no true comfort but horror and anxietie Ghost giueth vnto idols that they doe not giue vnto those who are deuoted to their seruice any true comfort or sound ioy or peace of conscience but contrariwise horrour and scare disquietnes of minde and iust cause of griefe and sorrow in respect of the manifold miseries calamities which they bring to both soule bodie and state in this life and the life to come For whereas those who serue the Lord the Prince of peace and God of all consolation may certainly expect from him peace of conscience in the middest of all wordly garboyles and true comfort when they are compassed about with all calamities contrariwise they who worship idols serue Satan the prince of terror and feare who continually tormenteth his vassals with perplexed mindes and troubled consciences and draweth them to their deuotions by dreadfull apparitions and affrighting terrors hauing no ground to giue vnto them whereupon they may build any sound cōfort Wheras those who truly serue God according to his reuealed will may securely expect helpe in the time of trouble and protection and deliuerance in the time of danger because hee is omniscient and knoweth our estates omnipotent and can relieue vs most kind and gratious and will not withdraw his helping hand when we stand in need contrariwise these idols are blind and cannot see vs impotent and cannot helpe vs without any loue yea without reason sense and life and therefore regard vs not when we most implore their aide Of the former we haue an example in Elias who worshipping the true God in a true maner was heard of God magnified in the sight of the people by an admirable miracle and protected and deliuered in the middest of all dangers of the others in Baals Priests 1. King 18. who by worshipping their idoll got nothing but wounds to their bodies anguish and perplexitie to their minds and soules and vtter destruction to them both The like reward had Ieroboam Ahab and the rest of the idolatrous Kings for their zealous deuotions and painfull seruice which they performed to their idols The vse of this doctrine is that which the Apostle Iohn teacheth vs 1. Ioh. 5. 21. that we keepe our selues from idols 1. John 5. 21. and preserue our bodies and soules pure and vndefiled from the filthie spots of this spirituall vncleannesse And this wee shall do if we resist and withstand the first beginnings and degrees of idolatrie and in Gods worship and seruice submit our selues to be guided by the straight line of his holy word neither declining on the right hand nor on the left or if wee haue been alreadie seduced and ioyned with idols I meane in the worshipping of Saints Angels and Images vnto which kind of idolatrie the Papists allure vs both by their doctrine and example then let vs betimes breake off this fellowship whilest yet there remaineth some hope of separation For if when in our heart and affections we are first ioyned and glewed vnto them we pull our selues asunder with an holy violence we shall finde the separation almost as easily atchieued as attempted the vnion being greene and weake but if we be hardened and strengthened in this coniunction by long time and custome we shall find that the whole wood will as easilie breake in sunder as the ioynt and as soone will the bodie part with his members and the soule admit of a willing diuorce from the bodie as we being thus ioyned may be seuered from idols vnlesse we be plentifully watered with the dew of Gods word and be throughly warmed with the fire of his holy Spirit and so being suppled be made pliable to Gods will Lastly wee heere learne that when men haue long withstood We must giue ouer those who are past cure and not intermeddle with them the meanes of their saluation and are hardned in their sins so as there is no hope of doing them good by our holy admonitions instructions exhortations and reprehensions then are we to let them alone and not to intermeddle with them first because we shall expose Gods holy ordinances to pollution and subiect them to the proude contempt of rebellious and malicious men contrarie to the admonition of our Sauiour Matth. 7. 6. Giue yee not that which Matth. 7. 6. is holy to dogs
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