howsoeuer she might fall through infirmitie yet she should neuer fall away though she may offend her husband by her corruptions and imperfections yet she should neuer forsake him nor desist in her faith and holy obedience So that neither her sins past nor her sins to come should be able to separate her from the Lord her husband not her sins past because they should be blotted out of remembrance and washed away by Christs blood nor her sinnes to come for as much as shee should be endued with such sinceritie and indignitie of heart that she should neuer sin with full consent of will nor euer leaue the Lord to commit spirituall adulterie with sinne and Satan Neither should want of righteousnes cause her to be reiected seeing shee should bee adorned with the glorious robe of Christs righteousnes imputed vnto her and also by vertue of Gods Spirit dwelling in her she should be enabled to walke before the Lord in the integritie and vprightnes of her heart indeauouring to performe all duties of holines and righteousnes vnto him Secondly whereas error and blindnesse of iudgement is a 2 The Church is married vnto Christ in iudgement cause of diuorce and separation seeing thereby the wife is moued to preferre an adulterer before her lawfull husband therfore that this may not be a cause of separation betweene him and his Church the Lord promiseth that he will endue her with a cleare and wise iudgement whereby she shall bee able to discerne betweene good and euill right and wrong and how much more profitable will it be for her to embrace the Lord as her only husband louing reuerencing and obeying him in all things than to forsake him and to follow after her adulterous louers that is idols the world Satan and the pleasures of sinne which last but for a season and in the end bring euerlasting destruction and how much better it is to embrace his pure worship reuealed in his word then to follow humane traditions and her owne inuentions Thirdly the wife is moued to breake her coniugall fidelitie 3. The Church is maried to Christ in mercie and beneficence and to leaue her husband and follow her louers when as she is brought into doubt of his loue and good will in respect of his illiberall cariage towards her and when as by his niggardly restraining her of necessaries she is brought into extremitie and want for then being hopelesse at home she rangeth abroad and seeketh help of strangers when her husband neglecteth her Whereas contrariwise when shee hath assured testimonie of his loue by his readines to supplie all her necessities to the vttermost of his power it is a notable meanes to work in her loue towards him and to preserue her faith inuiolable And thus it fareth in this spirituall mariage when we doubt of Gods loue and fauour and are brought into extreame exigents through our spirituall or corporall wants then our corrupt nature inclineth vs to leaue trusting and depending vpon the Lord and to follow Idols Saints Angels and Images looking for by them a supplie of that wherein we thinke that the Lord is defectiue And therefore he heere promiseth that he will also marrie her vnto himselfe in mercie or as the word may more fitly in this place signifie in benignitie and beneficence that is that he will so multiplie vpon her mercies and benefits as thereby shee shall haue full assurance of his loue and prouidence watching ouer her and shall by his bountie be so furnished with all necessaries that she shall not need to depend vpon any other The which promise is accomplished both in respect of corporal and spirituall benefits for if the first be wanting the Lord giueth the other in such plentie and abundance that in the middest of worldly wants she shal haue little cause to doubt of Gods loue and liberalitie seeing he doth bestow vpon her these rich treasures and gifts of greatest value And thus haue we this prophecie expounded Ier. 32. 40. I will make an euerlasting couenant with them that I will neuer turne away Jer. 32. 40. 41. from them to do them good c. 41. Yea I will delite in them to do them good c. Fourthly because when the husband is of an austere rigorous and impacable nature so as he will not beare with his 4. The Church is married to Christs compassion wiues infirmities but punisheth euery fault in all bitternesse and extremitie it is a notable meanes to worke in her alienation of minde and to moue her to affect others more then him and contrariwise compassion and readines to pardon faults and passe by infirmities is a singular meanes to nourish loue and fidelitie therefore the Lord promiseth in the next place that he wil marrie the Church in mercy and compassion so that though through frailtie she fall and by her sinnes offend him yet this shall bee no sufficient cause to moue her desperately to forsake and flee from him seeing he is so full of mercie and compassion that she can be no more readie to repent then he to forgiue nor to aske pardon then he to grant it And that not only for light and veniall sinnes nor for offences seldome committed but for all her sinnes most grieuous and innumerable and this is implied in that he here vseth the plurall number saying that he will marrie her in mercies to note the multitude of his mercies whereby he is readie to forgiue a multitude of sinnes The like place vnto this we haue Ier. 31. 34. For I will forgiue their iniquitie Jer 31. 34. Esay 54. 10. and remember their sinnes no more So Esay 54. 10. The mountaines shall remoue and the hilles shall fall downe but my mercy shall not depart from thee c. Fifthly because all loue and benefits cannot restraine an 5. The Lord marrieth his Church in faithfulnes inconstant woman who is naturally addicted to lust and vncleannesse but that vpon euery occasion she is apt to forsake her husband and follow her louers therefore in the next place the Lord saith that he will marrie his Church in faithfulnes wherby we are to vnderstand that not only the Lord himselfe will continue faithfull and constant in his loue to the Church but that also he will by his holy Spirit wherewith his Church and he are ioyned in marriage so rule her affections mortifie her naturall lightnesse and pronenesse to spirituall adulterie and confirme and strengthen her in constancie and fidelitie that shee shall euer keepe her mariage faith inuiolable and reserue her selfe for him alone pure and vndefiled Where we may further note that he doth the third time repeate these words I will marrie thee vnto me to this end that we might by this his redoubling of his speech bee the more vndoubtedly assured of the certaintie of this holy and heauenly contract of which we are easily moued to make some question in respect of Gods glorious Maiestie and incomprehensible
of free grace rather iudgement condemnation the Lord had mercy vpon vs whē we were no people but aliants strangers yea enemies vnto God the Lord of his free grace made vs his people yea of his owne familie and this the Apostle plainly sheweth 2. Tim. 1. 9. As therfore no conceit of our own worthines should 2. Tim. 1. 9. make vs to derogate any from Gods free grace vndeserued loue so neither ought our vnworthines cause vs to doubt of thē seeing without respect of our deserts the Lord hath chosen vs. Sixtly we here learne that our saluation hath his beginning in Gods mercy for by reason of our sins we are in misery in the Gods mercie the beginning of our saluation state of condemnation the which our miserable condition is so much the more miserable in that of our selues we cannot possiblie come out of our miserie but God in mercy pardoning our sins for Christs merits freeth vs from our wretched estate and aduanceth vs to all glorie and happinesse Seuenthly this serueth notably for the consolation of euerie The faithfull are consident in Gods mercie true mēber of the Church in that they are assured that they haue obtained Gods mercy so that though they haue fallē through infirmity they need not with Adam to hide thēselues frō Gods presence but in cōfident assurāce of pardon forgiuenes go boldly vnto the throne of grace that they may receiue mercy find grace to helpe in the time of need as it is Hebr. 4. 16. 10. 22. Hebr. 4. 16. 10. 22. As God chuseth vs so we chuse him Lastly we here learne that as the Lord maketh choice of vs to be his people so we answerably must make choice of him to be our God as he sheweth his loue towards vs so we must be ready to expresse ours towards him by our holy obediēce zeale of his glory as he professeth that we are his people aboue before al other natiōs not called so we must not only inwardly know and beleeue that he is our God in our hearts performe seruice vnto him but we must say with the Church in this place O my God that is acknowledge cōfesse that he is our Lord Sauiour opēly and in the sight of mē publikely performe vnto him his pure worship seruice which he requireth in his word that not only whē by our professiō glorifying God we grace our selues but also when we incurre thereby shame reproch affliction and persecution In a word we must with the Church here in all our need and necessaries inuocate and call vpon Gods name and wholly depend vpon and expect from him all things necessarie for this life and the life to come FINIS LECTVRES VPON THE THIRD CHAPTER OF THE PROPHECIE OF HOSEA IN this Chapter the Lord sheweth that The argument of the Chapter howsoeuer the Church of Israell had grieuously offended him by her Idolatry vnthankfulnesse and voluptuousnesse yet hee did not cease to loue her and in his loue to seeke her conuersion and saluation and therefore because fond and cockering loue would but cause her to continue in those her sinnes to her vtter destruction his purpose was to afflict and chastice her with a miserable and tedious captiuitie wherein shee should liue in a poore and contemptible estate vnder the tyranny of her enimies without her owne lawes magistracy or any forme of gouernement and without the publike meanes of worshipping eyther God or her Idols Howbeit least shee should desperately sincke vnder the waight of this tedious and grieuous affliction hee promiseth that in the end after that by his chastisements he hath humbled her hee will conuert and turne her vnto himselfe by true repentance and so receiue her into his former grace and fauour And this is the maine argument of this Chapter out of The generall parts which wee may obserue the parts thereof which are two The first is a testification of Gods loue towards the Church of Israell verse 1. The second is an approbation of this loue by a two-fold fruit thereof the first is by inflicting on her fatherly chastisements that so she might be restrained from running on in her sinnes to her perdition The second is the sanctifying of this affliction to her vse and benefit namely for her true Repentance and conuersion to God And these are the generall parts of this Chapter Now the maine drift and scope of all is that the Lord might containe The scope of the Prophecie the people in an euen course so as they should neyther presumptuously and securely goe on in their sinnes without repentance nor desperately sinck vnder the guilt and punishment of them For whereas their present prosperity might cause them securely to promise vnto themselues immunitie from punishment and Gods former promises of inriching and multiplying the Church of Israell might cause them to imagine that though the Lord suffered them to be led into captiuitie yet hee would in some short time deliuer them and speedely aduance them to all happinesse by multiplying vppon them the former benefits the Lord meeting with this their security and presumption assureth them that he would not so easily forget their grieuous sinnes whereby they had so long and often prouoked him but before he would be reconciled vnto them his purpose was seuerely to correct them with a miserable Captiuitie wherein they should bee grieuously afflicted with pinching pouerty and base contempt and that not for a short space but for a long time euen vntill the comming of the Messias And on the other side whereas when they were grieuously afflicted they might easily be moued to doubt of gods loue and to thincke their estate desperate both because misery and calamitie doth cause men more clearely to see and more sensibly to feele the haynousnesse of sinne and to apprehend the wrath of God due vnto them and also in that they found and felt the fruites of Gods anger loading them with afflictions and withall might doubt that they should neuer againe be reconciled vnto God or be made partakers of any of his gratious promises seeing they were so long deferred and their punishments so tediously continued therefore the Lord giueth them some comfort in the middest of trouble by assuring them that notwithstanding their manifold sinnes yet hee loued them that in loue hee did chastise and correct them for their conuersion and amendement and that howsoeuer their afflictions were grieuous and tedious yet they should not continue for euer for after hee had by them made them to forsake their Idolatry and other sinnes he would admit them to be his Church and people and continue them in his feare and pure worship ANd this is the maine scope and chiefe end of this Prophecie In the next place we are to speak of the special parts thereof And first of the testification of Gods loue towards the Church of Israell Ver. 1. And the
Lord said vnto Verse 1 me goe yet and loue a woman beloued of her husband and was an harlot according to the loue of the Lord towards the children of Israell yet they looked to other Gods loued the wine bottles In which words the loue of God is typically propounded The exposition and afterwards plainely expounded it is typically shadowed vnder another vision not much vnlike vnto the former Chap. 1. 2. wherein the Lord commaundeth the Prophet to loue an adulterous and vngratefull harlot not that indeed he would haue him to set his affection vpon such an one seeing it was a thing vnlawfull and dishonest for the Prophet of God to loue an Adultresse being another mans wife but that hee hauing receiued this commaundement by vision might propound it as a Parable vnto the people that hereby they who were dull of conceit might see both the loue and mercy of God and their owne wickednesse and vnworthynesse represented as in a cleare glasse or plaine picture As though he should say go yet againe vnto the Israelites and propound this parable vnto them that the Lord is like vnto a husband who continueth to loue his wife though she neglecting his loue and forgetting his benefits haue forsaken him committed whoredome with her louers and giuen ouer her selfe vnto all voluptuous pleasures But let vs come to the words more particularly And the Lord said vnto mee that is after I had deliuered the former Prophecie the Lord againe spake vnto me by vision saying goe yet againe that is content not thy selfe to haue spoken once of my mercy loue and gracious benefites and of the wickednesse and vnworthinesse of this people but againe repeate and reiterate these things vnto them that so eyther they may be moued at the second hearing or that their obstinacie and hardnesse of heart may be manifested and they left without excuse And loue a woman beloued of her husband and was an harlot that is by propounding vnto them this Parable shew them that I am a gracious Husband in that notwithstanding their manifold whoredomes I continue to loue them and withall conuince them of their grose wickednesse and vnthankfulnesse in that all my loue and gracious benefits will not restraine them from committing Idolatrie and spirituall adultery with false Gods In which Parable vnder the husband wee are to vnderstand God himselfe who loued his people from all eternitie and continued constant in his loue euen after the people had broken their mariage faith plighted vnto him in mount Sinai and committed spirituall whoredome with false Gods By the wife wee are to vnderstand the people of Israell and not the people of Iuda as some haue imagined for first in this first verse here mention is made of the children of Israell and secondly it is not true of the Iewes that they should be without Magistrates and gouernement for the Scepter might not depart from Iuda till the Messias came Gen. 49. 10 Gen. 49. 10. But is was verified in the ten tribes who had no Magistrates of their owne in the time of their captiuitie Yea but the ten Tribes were diuorced from God excluded out of the couenant and for euer debarred of mercy how then could it be said of them that God loued them as his spouse and that they should being conuerted seeke the Lord I answere that we are not to vnderstand these words generally of the whole people of Israell but of those onely amongest them which belonged to Gods election for of these alone it could truely be said that God loued them and that being conuerted they should seeke the lord And vnderstanding it of them we may easily answere the former obiections for though they were excluded out of the couenant of works yet this hindreth them not from being admitted into the couenant of grace though they were debarred of mercy in respect of their deliuerance out of a temporall captiuitie yet they obtained mercy in regard of their spirituall freedom out of the captiuitie of sinne and Sathan though they were for euer exiled out of the earthly Canaan yet being reconciled vnto God in Christ they might neuerthelesse become Citizens of the heauenly Ierusalem Lastly by the Prophet who is commaunded by God to loue this Adultresse beloued of her husband wee are to vnderstand Iesus Christ who loued these elect Israelites which were exculded out of the couenant of works and marryed them vnto himselfe by making with them the new couenant of grace and this appeareth in that hee willeth him to loue her with such loue as the Lord loued her namely with a constant most infinite and eternall loue which properly can be ascribed to no other sauing to our Sauiour Iesus Christ alone And this is the meaning of this parable The exposition followeth According to the loue of the Lord towards the children of Israell yet or when as they looked to other Gods and loued the wine bottles In which words the Lords loue is amplyfied by the wickednesse and vnworthinesse of the people and the peoples sinne aggrauated by the loue and goodnesse of God towards them The Lords loue is hereby commended in that he did not onely loue this people whilest they loued him kept their coniugall faith and serued him according to his word but euen when they dispised him forsooke him violated their faith and committed spirituall whoredome with false Gods the which he could neuer haue done had not his loue beene infinite most constant and eternall Secondly their sinne and wickednesse is exceedingly aggrauated in that they were so vngratefull and obstinate in their Idolatry that neyther Gods loue nor all his manifold benefits which he had multiplyed vpon them as pledges of his endlesse loue could moue them to loue him againe nor containe them in their fidelitie nor restraine them from committing spirituall fornication with false Gods If a wife doe not loue her husband who loatheth her and behaueth himselfe towards her cruelly and inhumanely though this doth not altogether take away her fault yet it doth much extenuate and excuse it but if she loue not such a husband as entirely loueth her nor will be restrained by his great kindnes and manifold benefits from breaking her faith and following her louers her fault is so haynous that it admitteth of no excuse but such a louing husband was the Lord to this Church of Israell and such a rebellious and vnfaithfull wife was she to him and therefore her wickednesse was so much the more grieuous and intollerable But let vs come to the particular branches of their sin the first whereof is expressed in these words Yet they looked to other Gods by which phrase with the Hebrewes is vsually signified loue and desire hope and trust reposed in that thing which they are said to looke after Wheras therefore they are said to looke after other Gods the meaning is that they set their hearts and affections vpon them and hoped and trusted in them and in these respects
had their eyes and mindes alwayes fixed vpon them Secondly he saith that they loued the wine bottles whereby wee may eyther generally vnderstand that besides their sinne of Idolatry they were also addicted to all manner of vnlawfull pleasures and luxurious excesse as surfetting and drunkennesse lasciuiousnesse and wantonnesse for with the corruption of Religion is vsually ioyned corruption of manners Pietie and Honesty being such twins as both liue and die together And if we take the words in this sence then we are to vnderstand them Synecdochecally dunkennesse being put for voluptuousnesse and all corruption of manners of which he maketh speciall choyse that he may persist in the former Allegory seeing Adultery Drunkennes are commonly ioyned together and are mutuall causes one of another Or els we may take them more specially and properly for that drunkennesse and those voluptuous delights which they vsed in their Idolatrous feasts for with their Idolatry they vsually ioyned feasting and reuelling as may appeare Exod. Exod. 32. 6. 32. 6. Iudg. 9. 27. vnto which custome the Prophet Amos alludeth Iudg. 9. 27. Chap. 2. 8. They drinck the wine of the condemned in Amos. 2. 8. the house of their God The which custome lasted vnto the Apostles time as appeareth 1. Cor. 10. 21. and this as I take 1. Cor. 10. 21. it is the more naturall and proper sence of this place namely that the people of Israell did not onely commit Idolatry but also by their drinking feasting and reuelling shewed the exceeding great delight which they tooke in their sinne And this is the meaning of these words The doctrines Our pronenesse to fall into desperation or presumption which arise out of them are diuers First we may obserue out of the generall scope of this Chapter our exceeding pronenesse to run into two extreams secure presumption abiect desperation in respect of our diuers estate and condition when we are in prosperity we are deafe to all reprehension admonion threatnings we flatteringly perswade our selues that this Sunne of Gods fauour will euer shine vpon vs notwithstanding that our sinnes continually ascend and as a thick cloud interpose themselues betweene vs the beams of Gods loue and when we heare Gods curses we blesse our selues in our hearts saying I shall haue peace although I walk Deut. 29. 19. according to the stubbernenesse of mine owne heart adding drunkennesse vnto thirst as it is Deut. 29 19. Yea when the Lord beginneth to punish we are ready in the securitie of our hearts to promise vnto our selues immunitie and to say with those wicked men Esay 28. 15. We haue made a couenant with Esay 28. 15. death and with hell we are at agreement though ascourge run ouer and passe through it shall not come at vs c. And on the other side when God withdraweth from vs his gracious countenance and taking away our prosperitie in stead thereof layeth vpon vs affliction and aduersitie then we are as ready to fall into the contrary extreame concluding that God hath vtterly reiected vs and cast vs off for euer foolishly imagining that when our Sunne of comfort is once set and the night of sorrow and aduersitie hath ouershadowed vs that it will neuer arise againe and replenish our hearts with ioy and consolation An example hereof we haue in the Israelites in this place and in Dauid Psal 30. 6. 8. The consideration whereof should moue all Gods Ministers according to the practise of the Prophet in this place wisely to intermixe comminations with consolations iudgement with mercy threatnings with promises and the Law with the Gospell that they may keep men in an euen course and in the golden meane neither presumptuously going forward in sin in regard of Gods mercies and benefits nor desperately sincking vnder the waight of sinne and punishment when they are ouertaken of Gods iudgements Secondly whereas the Lord commandeth the Prophet That Gods ministers must often inculcate their instructions and admonitions yet againe to put the people in minde of his mercyes and their owne sinnes and vnworthinesse hence we obserue that it is not sufficient for Gods Ministers once alone to stand vpon these points but considering how forgetfull men are of Gods benefits and how obdurate and obstinate in their wicked courses they must repeate beate vpon these things againe and againe neuer thinking any duety sufficiently taught which is not also sufficiently learned Neyther must they seeke to please the itching eares of phantasticall hearers who are impatient in hearing the same things twise deliuered nor seeke to delight such surfetted and cloyed appetites as cannot indure oftner then once to tast of the same food no nor yet take pleasure though varietie of food be offered vnto them if it be brought in the same dish desiring onely varietie and to heare continually new matter out of a new Text but they must like good Surgeons apply the same salues to the same sores till they be perfectly cured they must speake againe and againe of the same mercyes of God till they bee remembred teach the same doctrines till they be learned exhort to the same dueties till they be practised and reproue the same sinnes till they be amended And like good house-holders as they are to auoid the glutting of the family by the continuall vse of the same meate so also they must oftner then once set before them that spirituall food which they know is good and wholesome and think it no disgrace and disparagement to their plenty and hospitalitie if they feed twise of the same dish Thirdly we may obserue that the Lord propoundeth his The vse of Parables mercyes and the peoples sinnes by way of Parable that so he might in a liuely manner and as it were with reall words represent these things to their vnderstanding as it were in a plaine picture that so he might hereby more effectually approue his owne vndeserued goodnesse and conuince them of their vnworthines and this forme as it is alwayes delightfull so is it sometimes most profitable as when Gods Ministers are to deale with Magistrates or with obstinate and impudent sinners who wil not know nor condemne sinne vnlesse it be in another mans person See Chap. 1. Ver. 2. Fourthly wee may obserue that the Lord intending to The assurance of gods loue our chiefe comfort in afflictions arme his children with such patience as might inable them to beare those grieuous afflictions which he purposed to lay vpon them doth in the first place assure them of his loue notwithstanding he seuerely corrected them for their sinnes yea that he therefore did chastice them because he loued them and would not suffer them to goe on in their sinnes to their destruction whence we learne that to attain patience in afflictions and aduersitie the best way is earnestly to labour that we may discerne with the eye of faith the beames of gods loue and fauour through the cloud of our
sinnes and chasticements and not onely to looke vpon the rod but also vppon the hand of our louing father who beateth vs that he may correct and amend vs. For if wee bee perswaded with Paul that afflictions cannot seperate vs from the loue of God Rom. 8. 35. Rom. 8. 35. Then shall we also with Paul reioyce in tribulations Rom. 5. 3. And conclude with Iob that though he kill vs yet we will trust in him Iob. 13. 15. If in our greatest extreamities we haue this hope and assurance that we are beloued of God it will be a sure anker-hold to preserue vs from making ship-wrack of our soules vpon the sands of desperation though we be tossed and turmoyled with the tempests of tribulations and the surging waues of troubles it will be a sure piller to vnder-prop our fainting soules so as they shall not ruinously sincke vnder the waight of affliction and an impregnable for t into which being retired as our last place of refuge we shall easily beare off and beate back the most violent battery that affliction and aduersitie can make against vs. Fiftly we may obserue how hainous and odious this sin of Idolatry is in the sight of God in that he compareth it to The hainousnesse of Idolatrie Adultery for as nothing can be more detestable in the eyes of a louing and iealous husband then that his wife should affect others more then him and prostitute her selfe to commit whoredome euen in his sight and presence so nothing can be more odious in the sight of God then that his church should thus desile her selfe with spirituall Adultery euen in his presence See Chap. 1. Ver. 2. Sixtly in the example of the Israelites wee may behold our exceeding great ingratitude in that being dearely beloued Our ingratitude of God we doe not loue him againe but are ready to prefer Idols and Images before him Who would not wonder at the vnthankfulnesse of such a woman who being base and beggerly deformed diseased and full of ill qualities should be chosen and espoused to a prince of great worth and dearely beloued of him if notwithstanding his excellency and loue she should defile her mariage bed and preferre some base groome before him but such is our ingratitude if being aduanced from such a base condition to such high dignitie by our husband Iesus Christ we set our mindes vpon Idols more then on him Seauenthly wee may heere obserue the Constancie of The Constancie of Gods loue Gods loue towards his elect in that notwithstanding their grieuous sinnes and great vnworthines he continueth to loue them for though the Israelits after they were espoused vnto God committed spirituall whoredome forsooke the Lord yet he sendeth his Prophet to assure them of the continuance of his loue So neither the fall of our first parents nor the originall corruption which was propagated from them vnto vs nor our own manifold actuall transgressions could break off his loue wherewith he had loued vs from all eternitie but that still euen whilst we were sinners he sent his sonne to dye for Rom. 5. 8. 10. vs and whilest we were enimies vnto him he reconciled vs vnto himselfe by the precious death and bloodshed of our Sauiour as Iohn 3. 16. the Apostle sheweth Rom. 5. 8. 10. Ioh. 3. 16. The consideration whereof serueth notably for our consolation when as we labour and groane vnder the heauy burthen of our sinnes for if the Lord so dearely loued vs euen whilest we were enimies how much more will he continue this loue when we are made friends If when we were wicked and vnrighteous he would not ouerwhelme vs with his iust displeasure much more then being iustified by his bloud we shall Rom. 5. 9 be saued from wrath through him as the Apostle reasoneth Rom. 5. 9. If he so loued vs when as we were wholy wicked that our sinnes could not change the constancie of his loue how much more will he now continue constant when wee are made perfectly righteous through the righteousnesse of Christ imputed vnto vs and haue true inhaerent righteousnes and sanctification begun in vs by his holy spirit whereby at least we desire indeauour in the vprightnesse of our harts to serue and please him If he loued vs whilest like rebellious enimies we neyther could nor would obey him how much more will he loue vs when like children we would willingly doe his will although we often fayle of our desire through our weaknesse and imperfection Eightly we here learne that if in our necessities we flee vnto Affiance in creatures is Idolatrie the creatures as vnto Idols Images Saints Angels gold and riches trusting depending vpon them for help and deliuerance more then vpon the Lord we may truely bee said with the Israelites to looke after idols to commit spiritual adultrie with them for that we make our God vpon which we most depend for reliefe in time of want for protection in time of dāger hence it is that not only those who worship Images are called Idolaters but also the couetous man who putteth more affiance in his gold then in his God Ephe. 5. 5 Ephe. 5. 5. Lastly we may heere obserue that with contempt of Religion Contempt of religion and corruption of manners inseperable companions and Gods pure worship neglect of honesty and corruption of manners with idolatrie and superstition drunkennesse and all manner of voluptuousnesse are ioyned together for as soone as men looke after Idoll Gods they also loue the wine bottles And this commeth to passe principally through Gods iust iudgement that they who worship the creatures and forsake the creator not regarding to know him nor his truth should be giuen ouer of God vnto vile affections and a reprobate minde whereby they run headlong into all maner of wickednes as the Apostle sheweth Rom. 1. 2. 1 to 31. Rom. 1. 21. Partly also through the violence of our corruption which if it bee not bridled and curbed in with true pietie the feare of God and conscience of our wayes carrieth vs swiftly into all manner of sin partly through the malitious subtiltie of the chiefe ring-leaders vnto idolatry who either inioyne as lawfull or permit as tollerable or dispence with as veniall all manner of voluptuousnes and vnlawfull pleasures that with these baytes which are so delightfull to the flesh they may catch the more and allure them to ioyne with them in their idolatrie and superstition A notable example whereof we haue in the Papists who The Papists patrones of licentiousnesse either allow or dispence with all maner of voluptuous pleasures that so they may gaine the more to the imbracing of their Religion for haue they not brought euen into the seruice of God whatsoeuer may be pleasing delightfull to the sences as goodly shewes sweet musick odoriferous smels c. Is it not the chiefe solemnity of their festiuals and holy dayes to
in his kingdome 2. Preach the Word be instant in season and out of season improue rebuke exhort with all long suffering and doctrine 1 Pet. 5. 2. Feede 1. Peter 5. 2. the flocke of Christ which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready minde The second motiue may be taken from the loue of God The second motiue taken from the loue of God for if God the father hath so loued vs that he hath not spared to giue vnto vs his sonne and God the sonne that hee hath not spared to giue himselfe for vs that his precious death might bee the price of our redemption and God the holy Ghost that hee continually laboureth to apply vnto vs the vertue of Christs death and merits for our justification and saluation dwelling in vs as in his temples inriching vs with the vnvaluable treasures of his gifts and graces and assisting and protecting vs against the malice furie of our spirituall enimies more especially if wee who are poore miserable and sinfull men are called by God to this high function to be his ambassadours and to be as the eye in the body of the Church as captaines and leaders ouer his armies as stewards ouer his familie as shepherds ouer his flocke then most vngratefull are we of all other men if we doe not most deerely loue the Lord who hath thus infinitely loued vs. But we cannot better expresse this our loue then in feeding his flocke and by faithfull performance of his ambassadge committed vnto vs that we may in Christ reconcile men vnto him according to that speach of our Sauiour to Peter Iohn 21. 15. Ioh. 21. 15. Simon the sonne of Iona louest thou me more then these feede my lambes And therefore if we would testifie our loue to Christ we must be painefull in our Ministerie and not suffer our selues to be with-drawne from the faithfull execution of this function by trifling occasions pleasures idlenesse profit ambition or any worldly respect The third motiue the necessitie of preaching for the building of the Church The third motiue is that we consider that the Ministery of the word is the meanes ordained by God for the planting building inlarging strengthening and vpholding of the Church so the Apostle Peter saith that we are borne a new not of mortall seed but of immortall by the word of God who liueth and endureth for euer 1 Pet. 1. 23. And hee addeth 1 Peter 1. 23. 25. Verse 25. This is the word which is preached among you And in this respect Paul calleth himselfe a Planter 1. Cor. 3. 6. 1. Cor. 3. 6. And the spirituall father of the Corinthians who by the seed of the Word had begotten them vnto God 1 Cor. 4. 15. It 1. Cor. 4. 15. is the meanes also of the spirituall growth of the Church nourishing all the members therof till they come to ripe age and full growth for therein babes haue milk to suck 1. Cor. 1. Cor. 3. 2. 3. 2. 1 Pet. 2. 2 And there also is strong meate for those that 1. Peter 2. 2. Heb. 5. 12. and 6. 1. are past their child-hood Heb. 5. 12. 14. and 6. 1. In a word it is the meanes to make the man of God perfect and absolute as appeareth 2 Tim. 3. 16. The whole Scripture is giuen 2. Tim. 3. 16. by inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes But most excellently are all these comprised together Ephe. 4. 11. He Ephe. 4. 11. gaue some to be Apostles some Prophets and some Euangelists and some Pastours and Teachers 12. For the gathering together of the Saints and for the worke of the Ministery and for the edification of the body of Christ 13. Till we all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ If therefore we desire the birth growth and perfection of the Church of God which ought to be more deare to vs then our owne saluation then let vs vse all faithfull diligence in the preaching of the Word which is the meanes sanctified by God for this purpose we pray daily that Gods kingdome may come that is may be increased strengthened and accomplished in all perfection but by the Ministery of the Word all these are effected and therefore if we desire that we pray for which all doe that are not Hypocrites then must wee vse this meanes ordayned by God for the effecting this our desire The fourth motiue is taken from the consideration of our The fourth motiue taken from the Ministers calling Mat. 28. 19. place and calling in the Church for the Minister is called not onely to be a Disciple of Christ but also to make Disciples as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Mat. 28. 19. He must not onely be a souldier of Christ but a captaine to conduct others to the heauenly Canaan hee must not onely be a seruent but a steward to giue euery one in the family his portion in due season he ought to be not onely a sheepe of Christ but a shepheard to feede the flock and defend them from the Wolfe he must not onely be a liuing stone in Gods Temple as other Christians 1 Pet. 2. 5. but he must be a 1 Pet. 2. 5. maister builder 1. Cor. 3. 10. Not onely a Plant in Gods 1 Cor. 3. 10. Garden Can. 4. 13. but a Gardener to plant water others Cant. 4. 13. 1 Cor. 3. 6. 9. 1 Cor. 3. 6. 9. Not onely a childe of God but also a spirituall Father begetting others vnto Christ by the seed of the 1 Cor. 4. 15. Word In a word he must not onely be carefull of his owne saluation but he must also shew the like care in sauing others 1 Tim. 4. 16. And therefore it will not excuse those who 1 Tim. 4. 16. haue entred into this calling that they line peaceably loue their neigbours deale justly bee liberall to the poore keepe good hospitalitie and abstaine from offering the least wrong and injury which are dueties belonging to all Christians if they neglect their publike Ministerie and for want of teaching suffer the people committed vnto them to bee destroyed The fift motiue is the promise of reward vnto those who The fift motiue taken from the promise of reward by their faithfull diligence in preaching the word gain soules vnto Christ and build vp the Church of God For the wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse as the Starres for euer and euer Dan. 12. 3. The faithfull Steward that giueth the seruants meat Dan. 12. 3. in due season shall be blessed and bee made
wicked and discountenancing of the iust for the cleering or acquitting of the faultie and for the condemning of the innocent And this is the meaning of the words The doctrines which wee learne out of them are these first that drunkennesse The do ∣ ctrines is an odious and loathsome vice which strinketh in the That drunkennesse is an odious sinne nostrels of God and men It is abominable to God as in many other respects so especially because the drunkard maketh his bellie his god vnfitteth himselfe for all duties of Gods worship and seruice and most grosly and vngratefully abuseth his good creatures to the furthering of him in wickednesse as I haue elsewhere more largely prooued So likewise it is loathsomely stinking before men for not only do they offend mens eyes in beholding their filthie cariage and behauiour and their eares by their foolish railing or ribald speeches but also their smell for their noisome sluttishnes euen infecteth the aire and their very breath is a strong argument to make this sin odious so that though there were no impietie in it yet wee were to abhorre it because it is so loathsome The vse hereof is the same which the holy Ghost maketh in this place namely that it serue for a strong disswasion to restraine vs from such companie as are addicted to this sinne of drunkennesse for not only are they to be auoided as wicked 1. Cor. 5. 11. men both in regard of this sinne it selfe and all other abominable wickednesse which is the vsuall fruite thereof lest accompanying them we be allured to ioyne with them in their sinne but wee are to auoid these liuing carrions because they infect the aire with their breath and annoy their companie with their loathsome slutrishnes The second thing which wee here learne is that wee are We must carefully auoid the companie of adulterers with like care to auoid the companie of such as are addicted to the sinne of whoredome though wee had no other reason to restraine vs. For this the Lord himselfe vseth as an effectuall reason in this place to disswade the men of Iuda from accompanying the Israelites because they continued in the sinne of whoredome wherewith they were likely to taint and infect those who entertained neere familiaritie with them The force of which reason will more cleerely appeare if we consider not onely that the euill example of vncleane persons both by their ribald words and vnchast behauiour is apt to corrupt and that in regard of our pronenesse and naturall inclination to this vice wee are as apt to be corrupted but also that adulterers haue many wiles to beguile vs many baites to allure vs and impudent foreheads in venturing to giue the assault to our chastitie as appeareth in the example of Iosephs Mistresse who hauing gotten the aduantage of his companie solicites him to this sinne in a plaine and shamelesse manner in Lots daughters who came to that height of impudencie that they shamed not to intice their owne father in the people of Israel inueigled with the Numb 25. 1. alluring charmes of the cursed nations in Ammon defiling his owne sister and in the shamelesse harlot described in the 2. Sam. 13. Prouerbs who hauing inticed a yong man to come into her companie vsed such an art of lust to abuse him and so many bewitching inticements to allure him that at last hee yeelds vnto her and followes her as an oxe to the slaughter and as a foole to the stockes as it is Prou. 7. 10. 11. 13. 21. 22. Prou. 7. 10. 11. The vse hereof is that if wee desire to preserue our chastitie we auoid the companie of adulterers and vncleane persons seeing in it self it is sufficient to corrupt vs and to make vs copartners with them in this sinne For as there needeth no bellowes to blow the fire when it toucheth gunpowder because the one is no more fit to fire then the other to be inflamed so there needeth no other helpe to inflame the heart with lust then the touch and familiar acquaintance of vnchast persons because as they are fit with the fire of their lust to inflame vs so wee carrie in our selues such combustible matter as is no lesse readie to take the fire to be inflamed Thirdly we here learne that it is one of the highest degrees That it is an high degree of wickednes to be in loue with sinne of sinne when as we doe not only fall into wickednesse but also grow into loue and liking with it for this is the sinne of the Princes of Israel in this place who did not only bribe but also tooke delight in bribing and not only said but loued to say Bring yee Which as it argued that they had brasen faces so also that their hearts were rotten and wholly corrupted with sinne So long as the sicknesse is seated in the outward parts only there is great hope of recouerie because whilest the heart is whole and sound it ministreth and conueigheth life spirits and strength to the exteriour members whereby they are inabled to incounter the disease and in the end to expell it and get victorie but if it haue once seazed vpon the heart and taken thorough possession of it there is no hope of any recouerie so whilest our spirituall diseases of sinne enter no further then the imaginations thoughts words or outward actions our hearts continuing sound in their integritie vprightnes there is assured hope that they ministring continually spirituall life and strength to all the rest of the regenerate parts they will in time expell the corrupt humours of sinne and obtaine a full conquest ouer these spirituall diseases but if sinne haue taken possession of the heart so that hauing committed it we like and loue and highly value it in our affections then remaineth no hope of recouering spirituall health or of escaping death and vtter destruction vnlesse the Lord cure vs by miracle and taking away the corrupted heart out of our bodies doe giue vnto vs new hearts which are sound and vpright It is the top of our perfection and the farthest progresse which we can make in Christianitie when we cleaue vnto the Lord with all our hearts louing him intirely and our neighbour for his sake and when being inflamed with the fire of this holy loue we labour to performe all good duties vnto them both and take our chiefe delight in this performance and so contrariwise it is one of the deepest degrees of sin when we set our hearts vpon it and loue it as our dearest darling and not only willingly transgresse Gods commandements but also delight in our transgression The first is an euident signe of the childe of God though hee haue neuer so many infirmities and imperfections the latter an apparent token of the childe of the diuell though hee be graced with neuer so good a nature neuer so many counterfeit morall vertues neuer so glorious a shew of honestie and ciuilitie It is
remained in the wildernesse as a priuate man till the appointed time came that he should shew himselfe vnto Israel Luke 1. 8. Yea though our Sauiour Christ had the Spirit Luke 1. 8. of God and the gifts thereof without measure yet he executed not his publike ministery till the day which God had appointed came and til he was prepared thereunto by his fortie daies fast Matth. 4. None of the Pastors and Doctors Matth. 4. might take vpon them to discharge the works of those callings till they were allowed of the Church by the imposition of hands 1. Tim. 4. 14. 5. 22. Those therefore which are Gods true Prophets as they are furnished with gifts so they 1. Tim. 4. 15. and 5. 22. haue Gods speciall warrant and calling before they vndertake the execution of their office And contrariwise to speake before God sendeth is a note of a false Prophet as appeareth Ier. 23. 21. I haue not sent these Prophets saith the Lord yet they ranne I haue not spoken to them yet they prophecied Ier. 23. 21. 14. 13. 27. 15. 28. 8 9. Gods loue to his Prophets Ier. 14. 13 14. 27. 15. 28. 8 9. Thirdly we may obserue that before the Lord executed those punishments vpon the people which their sinnes deserued he first reuealeth his will vnto his Prophets Whence we learne Gods speciall loue towards them and their dignitie in that the Lord maketh choyce of them to be as it were his priuie counsellers without whose knowledge he will do no worke of great importance according to that Amos 3. 7. Amos 3. 7. The Lord will doe nothing but he reuealeth his secret to his seruants the Prophets The practise whereof wee may see towards Abraham Gen. 18. 17. Gen. 18. 17. Fourthly whereas the Lord vseth the ministerie of his The benefit of the ministerie to both Teachers and people Prophet for the manifestation of his will hereby he declareth his great mercy and goodnesse both to the Prophets and people to the Prophets in that he vouchsafeth them this dignitie to be his Ambassadours and Ministers of our reconciliation with God and eternall saluation which office belonged also to his most dearely beloued Sonne In which respect the Apostle saith that they were co-workers with Christ 2. Cor. 6. 1. To the people to whom he appointeth the ministerie 2 Cor. 6. 1. of man like vnto themselues because in respect of their sinne and corruption they could not indure the glorious voice of God vnlesse this glorious maiestie were as it were veiled and shadowed with the ministery of man as appeareth by their suit made vnto God Exod. 20. 19. The which is graciously granted Deu. 18. 16 17. And because we could Exod. 20. 19. Deu. 18. 16. 17 not conceiue and vnderstand his glorious and most wise speech he hath appointed his Ministers that they like nurses in their childish and broken language which is most fit for our capacitie might instruct vs in the knowledge of Gods will Fiftly whereas it is said that the Lord speaketh in the Prophets we learne with what feare reuerence and attention Reuerence required in hearing the word we are to heare and receiue the word of God in that the Lord himselfe speaketh vnto vs by them and vseth their mouth and tongue as his instrument and as it were the interpreter of his minde as it is Luke 1. 70. And in that they are Gods Ambassadours representing vnto vs his person Luke 1. 70. and in Christs stead bring vnto vs the glad tydings of the Gospell and of our reconciliation with God 2. Cor. 5. 20. 2. Cor. 5. 20. Whom if wee receiue wee receiue Christ himselfe whom if we contemne wee contemne not man but the euerliuing God as appeareth Luke 10. 16. Luke 10. 16. Lastly whereas he sendeth the Prophet with special commandements Gods mercy in denouncing punishments to the people to shew vnto them their sinne and to denounce such punishments as by them they had deserued We are to obserue a double mercy of God towards his Church For first before he will punish them hee giues them warning that by their repentance they might preuent his iudgements threatned And secondly if they went forward in their sinnes till the punishments were inflicted they might then call to minde who punished them to the end that then at the least they might forsake their sinnes and turne vnto the Lord by true repentance that so hee might haue mercy vpon them Where as otherwise such is our corruption they would neuer looke vnto the hand of God correcting them nor consider the cause of their punishment but ascribe all either to chance fortune or to some inferiour cause and so goe forward in their sinnes to their destruction And so much concerning the commander and the person Goe take vnto this a wife of fornications commanded Now wee are to speake of the commandement it selfe which is inioyned vnto the Prophet which is that he should goe and take vnto him a wife of fornications c. where first we are to cleare that question of great difficultie which hath troubled many namely whether the Whether Hosea was commanded actually to marrie an harlot or but in vision only Lord inioyned the Prophet indeede and truth to take to wise an infamous harlot or whether it were a vision onely and to be propounded by the Prophet by way of parable to the people Many thinke that it was inioyned by the Lord to be done indeede and that it was accordingly performed actually to which iudgement they are moued by the outward letter of the text And amongst these expositors are generally the Papists whose custome is to expound things done by allegories and allegories and parables as things done though innumerable absurdities follow thereupon But that this was onely shewed to the Prophet by vision and inioyned that by way of parable he should declare it to the people it appeareth plainely by these reasons First because God commandeth nothing which is contrarie Reasons prouing that the Prophets mariage was onely in vision to honestie the law of nature and good manners but that the Prophet of God should marrie with an infamous and common harlot is contrarie to all these and therefore God did not command it actually to be done but onely by way of parable But against this is obiected that God commanding it it becommeth honest and lawfull I answere that this is to beg that which is in question neither doth God command euill and vnlawfull things that so they may become good and honest but his will being the rule of goodnesse and iustice doth onely command things good and iust and therfore they are so to be esteemed because not onely they are good and iust in their owne nature but also because he willeth and commandeth them But it is further vrged that God commanded the Israelites to spoile the Egyptians of their gold siluer iewels
and therefore seeing the commandement of God made that action lawfull which otherwise would haue been theft in the people of Israel therefore the like commandement might make this mariage of the Prophet lawfull which in it selfe was vnhonest and vnlawfull To which I answere that there is great dissimilitude in these two examples for first God the soueraigne Lord and chiefe owner of heauen and earth and all that in them is in his own right and by his sole authority might take that which was his owne frō one and giue it to another Secondly this action was lawfull by the law of nature and nations that those who had long serued them as bondmen should haue some reward for their labours which because they tyrannically withheld the Lord like a Soueraigne monarch and iust iudge righted the cause of the oppressed and appointed vnto them this wages for their tedious seruitude And therefore there being no such equitie in this vnhonest mariage and seeing the Lord neuer by his sole authoritie commandeth things vnlawfull and dishonest this example maketh nothing for their purpose Againe they obiect that God commanded Abraham to sacrifice his owne sonne which action in Abraham should haue been vnnaturall and wicked I answere that this commandement in Gods purpose was a commandement of triall onely which he meant not should be put in execution Yea but though Abraham had slaine his sonne his action had been iust and lawfull I answere that this also is most true for seeing God who is absolute Lord of all creatures and chiefe iudge of heauen and earth hath vnlimited power of life and death and seeing the party was to be slame howsoeuer he was innocent towards his father yet had deserued not onely temporarie but also eternall death in respect of his sinnes against God Abraham being commanded by God to be his minister of iustice in executing deserued punishment vpon his sonne was to set aside fatherly affection and to yeeld obedience to Gods seruice but yet iust commandement Neuerthelesse because the outward administration of this act would haue seemed vnnaturall and against the law of nature and nations the Lord onely inioyned it by way of triall and neuer purposed that it should be put in execution although being the father of spirits it was easie for him to haue raised him againe from death to life And therefore this semblable commandement of a seeming vnlawfull thing affordeth no colour to proue that this dishonest marriage should bee actually inioyned and performed Secondly we may not giue such an exposition of one of Gods Commandements which contradicteth and crosseth an other but that one of such holy and high a calling as this Prophet should linke himselfe in marriage with an infamous and common harlot contradicteth and crosseth other commandements and therefore we are not thus to expound it The proposition needes no proofe the assumption is manifest by these reasons In that it was vnlawfull for the high Priest to take to wife a diuorced woman a woman polluted or an harlot nay he might not so much as marry a widowe Leuit. 21. 14. In that the Lord giueth speciall charge concerning Leuit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choyce of his Ministers that their wiues be honest sober and faithfull 1. Tim. 3. 11. and that they haue faithfull children not riotous or disobedient And therefore it is not likely that the Lord who hath had such speciall care of their marriages would inioyne his Prophet to take vnto him an harlot and her adulterous broode and so make his house which should be vndefiled a stewes or filthy brothell Thirdly by such a marriage God should haue made his Prophet contemptible and his ministery and that true religion which he professed should by this meanes haue beene despised and exposed to the slanderous reproach of vnbeleeuers who are apt to take all occasions whereby they may disgrace Gods Ministers and their ministery Fourthly whereas the Lord calleth not onely his wife a woman of fornications but his children also children of fornications hereby it is manifest that this was not actually done but in vision and parable for if we say that they were her children before marriage the text is plaine against it which affirmeth that she conceiued after marriage and bare these children vnto him if wee say that the Prophet had them by her in lawfull marriage how then could they bee truely called children of fornication though before marriage she had plaied the harlot Fiftly there was no necessitie why this should be actually done seeing if it onely appeared to the Prophet in vision and were deliuered to the people by way of parable it were sufficient to conuince them of their sinne which was the maine end the Lord aimed at Sixtly it should not haue been so fit for Gods purpose that this should be actually done seeing he could not marry her and haue by her three children one after an other in lesse time then almost three yeares whereas the Lord sendeth his Prophet to the end that hee should presently conuince the people of their sinnes and reclaime them from their corruptions which were so great that they needed present cure Lastly in the third chapter the Lord commandeth the Prophet to loue and take vnto him an adulterous harlot but this the Lord would not haue actually done for the Lord is a holy and pure Spirit who hateth and abhorreth adulterie and all vncleannesse but onely in type would haue the adulteries of the Israelites which they committed with their false gods discouered from which the great loue which he their Lord and husband had from time to time shewed vnto them could not restraine them And therefore seeing that is typically to be vnderstood why not this also But it is obiected that in the text this is plainely set down as an history of things actually done I answere that this Obiection 1 Answer is vsuall with the Prophets to the end that they may after a more significant and emphaticall manner expresse their mindes and leaue a more deepe impression in the mindes of their hearers to propound types and parables as histories of things done for the distinguishing whereof and the true expounding of such places we are to obserue this rule that where the litteral sense implieth any impossibility or grosse absurditie or any thing contrarie to the analogie of faith or some other plaine place of Scripture there wee are to expound it as a type or parable but in this place if wee take the litterall sense it implieth a grosse absurditie and contradicteth other places of Scripture as I haue shewed and therefore it is to be vnderstood typically and as a parable Neither are we to vnderstand this place so only but many other the like which seeme as plaine histories of things done as this here So Esay is said to haue walked naked and barefoote 3. yeeres Esa 20. 2. 3. So Ezechiel is commanded Esa 20. 2. 3. Ezech 3. 1. 2.
4 2. 5. 12. to take a roll or booke Ezech. 3. 1. 2. to lay siege against Ierusalem Chap. 4. 2. To sleepe vpon his left side 390. daies Vers 5. To bake his bread in the dung of man vers 12. So Ieremie is commanded to cast a booke into the midst of Euphrates Ier. 51. 63. To hide his girdle by the Ier. 51. 63. 13. 4. riuer Perath or Euphrates Ier. 13. 4. when hee was straitly besieged in the citie Ierusalem and could not goe out but he must be taken by the Babylonians All which and many such like were not things done but visions and parables But it is further obiected that it should bee to no purpose Obiection 2 if this were not really done and that it would haue been as effectuall to conuince the people of their sinnes if the Prophet had set them before them in plaine words and vsed no parables I answer that parables are more emphaticall Answer and leaue a more deepe impression then bare words for they are as it were reall speeches wherein things are liuely represented to the sight of the vnderstanding as in pictures and tables And therefore the Lord would haue his Prophet not onely in plaine words but also in parables to set before the people their sinnes especially their sinne of idolatrie wherein both their patents and themselues had grieuously offended As though he should haue said The Lord inioyned me to the end that I should in more liuely manner set before you your sinne of idolatrie to propound vnto you this parable wherein he commanded me to resemble himselfe vnto me who should marrie a harlot and haue by her adulterous children For whereas the Lord like a louing husband had espoused you vnto him you haue plaied the harlot and haue committed spirituall adulterie with idols and diuels so that now the land is become like vnto a brothel or common stewes And therefore the Lord is purposed to take with you that course which husbands do with their adulterous wiues that is to diuorce and put you away from him And this is the generall meaning of this parable Now let vs consider the particular words Goe take vnto thee a wife of fornications That is take in mariage a wife which is an infamous common harlot which hath not only once but often not with one man alone but with many committed fornication and that not onely before mariage but also after and therefore not only an harlot but an adulteresse also as appeareth Chap. 3. 1. By wife then of fornications Hos 3. 1. we are to vnderstand a fornicating wife or a wife which is a fornicatour for the Hebrewes by reason that they haue few adiectiues do vse the Genitiue cases of substantiues in stead of adiectiues as A woman of vertue for a vertuous woman Ruth 3. 11. A citie of strength for a strong citie Esa 26. 1. The which Genitiue case if it be the plurall number it doth Ruth 3. 11. Esa 26. 1. aggrauate the thing and is to be vnderstood superlatiuely as A man of bloods that is a most bloodie man Psal 5. 6. A Psalm 5. 6. man of griefes that is a man full of griefes or extremely grieued Esa 53. 3. So here a wife of fornications that is a cōmon Esa 53. 3. harlot addicted to all manner of iust and vncleannesse And children of fornications That is beget of this vncleane and filthie wife vncleane and filthy children which may be called children of fornications either because they are borne of an adulterous harlot or because when they come to yeeres they will resemble and imitate their mother in her fornications And this is the meaning of the words In which is propounded a parable to the Israelites wherein the Prophet representeth the person of God the wife of fornications the Church or Synagogue of the Israelites or the ten Tribes the children of fornications the particular men and women which successiuely one age after an other committed spirituall fornication forsaking God their first and true husband and betaking themselues to the worshippe and seruice of idols Where we may obserue the great mercy and goodnesse of God who vouchsafeth to match himselfe in marriage with his Church which is farre vnworthy so great a fauour and so excellent a dignity Christ Iesus hath espoused himselfe vnto vs but what were we before he made choyce of vs Gods mercy vouchsafed his Church in her espousals surely vncleane fornicators who had prostituted our selues to idols wantons buggerers theeues couetous drunkards railers extortioners as the Apostle speaketh 1. Cor. 6. 9 10 11. And what are we after our espousals surely blacke through 1. Cor. 6. 9. Cant. 1. 4. our corruptions spotted with manifold infirmities tanned with the sunshine of wordly prosperity and in no respect comely and beautifull but onely in that we are decked and adorned with the glorious robe of Christs righteousnesse and washed from our filthinesse with his precious blood And that which is worst of all the gracious goodnesse and entire loue of our husband will not worke in vs the like loue towards him againe but as before we were exalted by his free choice to this high dignity we plaied the harlot so after that we are espoused we commit spirituall whoredome by setting our hearts and affections more vpon the world and the pleasures thereof then vpon our heauenly husband for euery small trifle prostituting our soules to sinne which we should keepe pure and vndefiled And yet notwithstanding all this the Lord doth not diuorce vs from him but exhorteth vs to returne promising that hee will receiue vs into his former loue and fauour Ier. 3. 1. 12. 14 22. Ier. 3. 1. 12. 14. 22. The Reason And so much concerning Gods Commandement Now we are to speake of the reason thereof For the land hath committed great whoredome departing from the Lord. By land we are to vnderstand the inhabitants of the land by a vsuall metonymie of the subiect for the adiunct that is the ten Tribes of Israel which in times past were married to the Lord by promising vnto him alone their faith and loyall obedience Hath committed great whoredome The Hebrew text hath it Because the land whoring shall whore By which manner of phrases wherein the word is doubled the thing spoken is intended and aggrauated as weeping he wept that is he wept exceedingly reioycing he reioyced that is he greatly reioyced going he went that is he went hastily and speedily so here whoring it shall whore that is it will commonly impudently and with a brasen forehead play the harlot and that without intermission successiuely one age after an other for so much is signified by the future tense here vsed by which vsually is expressed a continuall act of time as though hee would say that the Israelites had not in former times onely and presently did but afterwards would continue in their spirituall whoredome Lastly it is said that they committed this
whoredome departing from the Lord. The Hebrew text hath it From after the Lord that is forsaking the Lord and leauing to follow after him in the paths of true holinesse and righteousnesse and cleauing vnto their idols following them in the by-paths of superstition and idolatry The sense therefore of these wordes is this Goe and propound vnto the people of Israel this parable and thereby conuince them of their grosse idolatry for howsoeuer they may flatter themselues through selfe-loue yet the trueth is they are no better then common harlots for after that I haue vouchsafed them this dignity to espouse them to my selfe and they haue plighted vnto me their faith and vowed their obedience they both forgetfull of my mercie and of their owne dutie haue commonly impudently and continually committed spirituall whoredome with stockes stones and diuels forsaking me their Lord and husband and refusing to follow me in the waies of my commandements and prostituting their bodies and soules to commit spirituall fornication with their idols according to their owne inuentions and their burning and vnbridled lusts and appetites Where first we may obserue that the Lord intending to The vse of parables to conuince the sinner of his sins conuince this people of their sinnes doth before he plainely sets downe their sins propound it vnto them by way of parable to the end that they who were blinded with self-selfe-loue and partiall Iudges in their owne cases might better see their sinnes in the person of others and without partialitie condemne them when they appeared like strangers which they would suffer to passe without any hard censure if they discerned them to be of their familiar acquaintance And thus Nathan dealt with Dauid 2. Sam. 12. And our Sauiour Christ with the Scribes and Pharisies Matth. 21. 33. 2. Sam. 12. Matth. 21. 33. And here in this place the Lord maketh the people to condemne themselues and their sinnes in the person and practise of an adulterous harlot and so inticeth them as it were to wound and kill their beloued friend whilest it is masked and disguised in the habit of an enemy Out of which we may further gather how farre wee are naturally in loue with our sinnes so that we cannot be moued Our naturall and corrupt loue to sinne to hate condemne and mortifie them so long as they beare our owne names but rather are ready to mince excuse and defend them vntill we view them in the person of others and see them enrolled vnder their names Secondly wee may note our too too great loue of our selues and too too small loue towards our neighbours That selfe-loue makes vs exceeding partiall which maketh vs easily to discerne and heauily and seuerely to censure other mens faults whereas we are readie to excuse or defend the same or greater in our selues and therefore â—â—â— Lord when he would haue vs to see and condemne our sinnes doth not offer them to our censure as they are in our owne selues whom we loue too much but in the person of others whom for the most part we loue not so much as we should as appeareth in the former examples and in this place wherein the Lord is faine to deale with vs as tender mothers deale with their wanton and wayward children whom when they would as willingly amend as vnwillingly displease them they vse to chide and beate the standers by and sometime shadowes and pictures for those faults which their children haue committed to the end that so they may see and learne to dislike their faults in others which they would not so easily discerne nor so vnpartially condemne in themselues Thirdly we may obserue what exordium or beginning The thundring exordium of the Prophet of speech the Prophet here vseth namely hee doth not vse faire words and sweete inticing allurements to make them attentiue hee doth not first sweeten his seuere and bitter reprehensions and legall threatnings with any commendation of their persons or mitigation of their faults but by propounding vnto them this parable whereby he laboureth to make them vnpartiall Iudges of their owne sinfull and miserable estate he accuseth them to be no better then an adulterous generation of adulterous parents adulterous children and that by their often adulteries they had made the land as it were a common stewes and therefore that the Lord would no longer beare with their spirituall whoredomes but would withdraw his loue and diuorce them from him So that now our Prophet commeth not as an Ambassadour sent from God with conditions of peace and with gracious promises to allure them to obedience but as a sonne of thunder and like an Herauld sent from the Lord to denounce open warres against the people for their grosse idolatry and outragious rebellion hee beginneth his speech vnto them The reason why the Lord causeth his Prophet thus thunderingly to beginne his prophecie was because the Why the Prophet dealeth so roughly with the people people had a long time euen since the beginning of Ieroboams raigne continued in their sinnes especially their grosse idolatry notwithstanding that the Lord had sent diuers of his Prophets to reproue them for their sinnes of which their consciences were conuinced by Gods law and to draw them to repentance sometimes by propounding vnto them Gods sweete promises of gratious benefits if they would turne vnto them and sometimes by threatning punishments against those who went forward in their sinnes All which notwithstanding the people continued vncorrigible and grew worse and worse and therefore the Lord causeth the Prophet to deale with them in this hot and rough manner because they had a long time lien frosen in the dregs of their sinnes And this course haue other of Gods faithfull ambassadours vsed when they had to deale with such obstinate and incurable sinners As Iohn the Baptist with the Saduces and Pharises Matth. 3. 7. Peter with Ananias and Sapphira Act. Matth. 3. 7. Act. 5. 8. 13. 10. Matth. 21. 23. Gods Ministers must sit their speech to their auditory 5. and with Simon Magus Act. 8. Paul with Elymas Act. 13. 10. And our Sauiour Christ himselfe with the Priests and Pharises Matth. 21. 23. Out of which examples Gods Ministers may learne in the deliuerie of Gods word spirituall discretion in fitting their speech according to the condition of their auditorie and not to deale with ignorant and vntaught men after the same manner that they deale with wilfull and obstinate sinners but as Physitions put a difference in their patients applying to ordinarie sicknesses ordinarie remedies and to desperate diseases desperate physicke and as Chirurgions to small cuts applie healing plaisters and for the curing of deepe festered wounds vse eating corrosiues and the sharpe lancher So the Physition and Surgion of the soule for the curing of some desperate disease or healing of some festered sore which sinne hath made in mens consciences must vse bitter potions a rough hand and desperate
remedies Secondly God beginneth here with legall comminations The best method of preaching for the conuerting â—f a sinner before he comforteth them with any euangelicall consolations because this is the best and fittest course for the conuersion of a sinner For first their sores and festered wounds must be lanched searched and drawne with the rasour and corrosiue of the law before they be healed with the plaisters of Gods promises in the Gospell for otherwise the wound being not healed to the bottom will breake out againe and become worse then it was First we must be beaten downe before we can be raised vp we must first see our sinnes and seeing bewaile them before God will shew vnto vs his sauing mercie wee must bee nothing in our selues before we can be something in Gods sight we must labour and grone vnder the heauie burthen of our sinnes desiring nothing more then to be eased of this intollerable waight before we will come to Christ or he relieue vs we must see our owne nakednesse before hee will clothe vs with the robe of his righteousnesse our owne emptinesse before he will fill vs our owne beggerlinesse before hee will inrich vs and our owne sinnes before he will pardon vs. All which preparation is begun by the preaching of the law and therefore the Lord beginneth with it here as also hee tooke the same course with our first parents Gen. 3. and with his Church Gen. 3. and people from time to time so Iohn the Baptist and our Sauiour Christ himselfe whose example all his faithfull Ministers are to imitate c. The third thing which we are to obserue is that he deciphereth Why idolatry is called fornication the idolatrie of the people vnder the name of fornication whoredome and adulterie and that for diuers causes first in that there is betweene them great similitude and likenesse For as the man taketh the woman to wife coniugall faith being on both sides promised so the Lord hath married vnto him the Church and in Iesus Christ the second person in Trinity hath assumed mans nature into yâ— Hypostaticall vnion and so hath inseparablie ioyned vs vnto himselfe Iesus Christ also being knit vnto vs in that mystical vnion and so becomming our head and husband And likewise there is a mutuall contract passed betweene vs for the Lord promiseth his grace loue fauour protection and all the benefits of this life and the life to come and the Church for her part promiseth her loue to God coniugall faith and dutifull obedience And of this mariage mention is made Hosea 2. 19. 20. Ier. 3. 1. 8. 20. 2. Cor. 11. 2. Hos 2. 19. 20. Ier. 3. 1. 8. 2. Cor. 11. 2. As therfore the wife breaking her coniugal faith and promise and withdrawing her loue obedience and bodie from her husband that she may communicate them to some other man becommeth an adulteresse so those who breake their faith and couenant made with God and withdraw their loue obedience and outward seruice from him that they may communicate them vnto false gods and idols doe go a whoring after them and commit spirituall adulterie with them And this is the reason why in the Scriptures idolaters are vsually called harlots fornicators and adulterers and idolatrie whoredome and adulterie as appeareth Exod. 34. 15. Exod. 34. 15. Leuit. 20. 5. 6. Deut. 31. 16. Psalm 106. 39 16. Leuit. 20. 5. 6. Deut. 31. 16. Psalm 106. 39. Secondly as the adulterers are so blinded with their burning lust and blind furie that though they bee naturally wise yet they fall into sottish folly running headlong and as it were blindfold in their vncleane and filthie courses though thereby they impaire their health ruine their state lose their credit shorten their life and destroy their owne soules so Idolaters though neuer so wise through their blind superstition are so infatuated that they beleeue more palpable lies and fall into more sottish follies then little children could be brought vnto not regarding their health wealth life nor credit and hazarding the losse of their soules so that they may goe forward in their blind deuotion The second cause why idolatrie is called adulterie is to shew the greatnesse of this sinne and how odious it is in Gods sight for as it is a most horrible fault and to any louing husband most abominable if a wife should prostitute her selfe vnto others and that in her husbands sight and presence so is this sinne of idolatrie no lesse grieuous or odious because the Idolaters doe prostitue themselues to idols to commit spirituall whoredome with them and that in the sight and presence of God who seeth all things and is present euery where But it may be obiected that idolatrie is a farre greater sinne then adulterie and therefore when it is called by that name the sin is rather extenuated then aggrauated I answer first the grieuousnesse of this sinne is so much the greater by how much more excellent the person is who is iniured and offended and therefore when this adulterie is committed against Gods glorious Maiestie it is infinitely more outragious and hainous then when man is thus wronged Secondly though idolatrie is a farre greater sinne then adulterie yet when it is called by this name it is aggrauated not in it own nature but according to mens conceit and opinion who make light account of the sins of the first table as idolatrie blasphemie breaking the Sabbath but thinke the sinnes of the second table very hainous in respect of the other as murther adulterie theft and such like And therfore the Lord calleth them by the names of these sinnes which we can better iudge of to make them as they are odious and hainous in their owne nature so also to appeare vnto vs. As if a man hauing to deale with a louing child and intending to aggrauate the hainousnesse of this sinne of murthering the prince should compare it to parricide he should to his conceit make it appeare much more grieuous although it be a farre more hainous and pernitious sinne to murther the prince who is the father of the countrie then a mans owne naturall parent And these are the things which are to be obserued out of Idolatrie and superstition know no limits the name The fourth thing to be obserued is that hee saith they had committed great whoredoms and also continued in them wherein we may note the nature as of all other sins so of this sin of idolatrie For if once it bee entertained it knoweth no limits nor bounds but with the heate of blind furie ignorant superstition it carrieth meÌ„ as it were hoodwinckt into all grosse and abominable impietie so that there is no creature in heauen or earth so base and contemptible which the Idolater in his blind deuotion wil not worship in the place of God as appeareth Rom. 1. 23. And this Rom. 1. 23. befalleth them by the iust iudgement of God that they should be carried
sentence is pronounced that execution may be delaied and we reprieued till the next assises that in the meane time by true repentance we may procure our pardon and so escape deserued punishment And this is notablie set downe Esa 30. 18. Yet therefore will the Lord waite Esa 30. 18. that he may haue mercie vpon you c. Secondly we may obserue Gods infallible truth in performing 2 Gods infallible truth in performing his promises his promises notwithstanding mans vnworthines of the least of them After that Iehu had executed Gods iudgements vpon the house of Ahab the Lord promised him that he would confirme the kingdome vnto him and his posterity vnto the fourth generation Now after this promise made by God Iehu who had shewed his hatred to Achabs person and posterity shewed notwithstanding his loue to his sinnes forsaking the Lord and betaking himselfe to the worship of idols And in his steps did his progenie walke adding one outragious wickednesse to another but yet neuer the lesse the Lord made good his promises to him and his posteritie The consideration whereof may comfort those that are cast downe in the sight of their vnworthinesse thinking that because they deserue not Gods mercie therefore they shall not be partakers of it seeing we haue his gratious promises of grace and mercie the which though there be no cause in vs why he should performe yet there is cause enough in God himselfe who is infinite in mercy and infallible in his truth Rom. 3. 3 4. Rom. 3. 3. 4. Thirdly we may obserue that this people at this time 3. Pride goeth before a fall when as the Prophet threatneth Gods neere approaching iudgements were in the top of their pride presumptuous and secure fearing nothing lesse then such dangers and yet at this time destruction hasted and vengeance watched at the doore to seise vpon them Whereby it appeareth that when the wicked is most proud presumptuous and secure he is neerest to destruction when he thinketh himselfe out Psalm 37. 35. 36. of the gunshot of all danger then is hee most ready to be ouertaken of it as appeareth by the examples of Nebuchadnezzer Haman Herod and many others Lastly we may obserue that though the Lord spareth for 4. Punishmēts deferred are in the end inflicted a time yet he will not for euer deferre punishment for as sinne increaseth iudgement approcheth and though the Lord long delay to visit mens wickednesse yet the time runneth on and expireth and that which remaineth in the end will be very short and little before vengeance be inflicted And therefore let not Gods patience and long suffering harden vs in sinne and cause vs to deferre but rather hasten our repentance let vs lay hold of the acceptable time and day of saluation whilest it lasteth otherwise if we delay our conuersion the Lord within a little while when we least looke for it will cause his iudgements suddainly to surprise vs. And thus much concerning the time the punishment it selfe is expressed in these words I will visit The which word The Exposition is of ambiguous signification for it is sometime taken in the best part when as the Lord visiteth in mercy to bestow a benefite which hath been promised but somewhile deferred So he is said to haue visited Sara Gen. 21. 1. And so he promiseth to visit the children of Israel Exod. 13. 19. And Luk. Gen. 21. 1. Exod. 13. 19. Luke 1. 68. 1. 68. God is said to haue visited and redeemed his people Sometimes it is taken in the worst part and signifieth to reuenge and punish as in the second Commandement So Exo. 32. 34. In the day of my vengeance I will visit their sin vpon Exod. 32. 34. Psalm 89. 32. thē Psal 89. 32. I wil visit their transgression with the rod. And in this latter signification it is to be vnderstood in this place The doctrines which from hence we learne are these First The Do ∣ ctrines we may obserue the mercifull iustice of God who doth not rashly punish but first visiteth and then finding the fault inflicteth 1. Gods mercifull iustice who examineth before he punish Gen. 18. 20 21. Esa 26. 14. the punishment in which respect his punishments are called visitations And thus the Lord visited the Sdomites Gen. 18. 20 21. And so he is said first to haue visited and then to haue scattered and destroyed the wicked Esa 26. 14. Whence we are not to gather that the Lord needeth any such visitation to finde out mans wickednesse or that before he can spy out our sinnes he must make a quest of inquirie or priuy search for he is omnipresent and omniscient so that all things though neuer so much cloaked and disguised lye open before him and appeare naked in his sight as it is Heb. 4. 13. But by such borrowed phrases God setteth forth his orderly proceedings and approueth vnto men his iust Heb. 4. 13. iudgements in that they are not rashly executed but with good aduice and deliberation teaching them also in his own example to follow the like practise Here therefore Princes Magistrates Masters of families and all superiours are to learne their lesson namely that Superiours must visit before they punish they visit before they punish and by due examination finde out the fault before they giue sentence or proceede to execution for if God thus behaue himselfe in iudgement before whose eyes all things lie open how much more should men who are oft mistaken and easily deceiued vnlesse they vse great deliberation in their iudiciall proceedings Let therefore all such consider that where there is the most power there should be the least passion that rashnesse is a fault in all dangerous but in superiours pernicious that reasonable men should first iudge before they punish because punishment deferred may be inflicted but being inflicted cānot be recalled that they sustain the honorable place of a Iudge whilest they examine causes but the place of an executioner when without iudgement aduice they inflict punishmēt that they are Gods deputies represent his person therfore are according to his example first to visit and then to punish lest for want of due examination they punish the innocent in stead of offenders The second thing which hence we learne is that though God doth not rashly punish yet he will not suffer the wicked altogether to escape for though the Lord doth not punish euery day yet in the day of his visitation he will not spare And therefore let vs keepe our selues vndefiled from sinne or if we haue stained our consciences with sinne and haue as it were in these bookes registred vp our faults let vs by a liuely faith apply vnto vs the blood of Christ whereby these spots and writings may be washed away for if they remaine vntill the day of Gods visitation they will giue in such witnesse and euidence against vs as will conuict and condemne vs. In
ouertaken with their punishments but they neglecting this example which the very sight and name of the place should haue continually called to their remembrance and going forward in their blinde superstition and idolatry the Lord in the verie same place brought vpon them the very like destruction The vse which we are to make hereof is this that we take warning by the example of others and make profitable vse of Gods iudgements which like a gracious Iudge he inflicteth on some that others being hereby admonished may escape which gracious warnings if we neglect he will likewise make vs examples of his iustice ANd so much concerning the first degree of the Israelites punishment signified by the birth of the Prophets first childe Now followeth the second degree the withholding of Gods mercy from them The which is first typically shadowed vnder the name of the second childe and after manifestly expressed first simply in the reason why this name was imposed verse 6. and afterwards amplified by way of comparison or dissimilitude verse 7. The second degree of their punishmēt is simply set down verse 6. Shee conceiued yet againe and bare a daughter And Verse 6 God said vnto him Call her name Lo-ruchamah for I will no more haue pity vpon the house of Israel but I will vtterly take them away Whereas the Prophet saith that his wife conceiued yet againe he sheweth that there was a certaine space or distance Exposition of time betweene the birth of the two children by which he signifieth that the Lord after that he had for their sinnes inflicted vpon them the first punishment would not presently bring vpon them his second and more grieuous iudgement but would giue them some respite and time of repentance that so turning vnto him hee might spare them and receiue them to mercy For if they had after they were ouerthrowne and led captiues vnfainedly repented of their sinnes the Lord would haue had compassion on them and receiued them into his loue and fauour But when they obstinately continued in their impenitency the Lord refuseth to shew mercy vnto them And this he signifieth by the birth of the second child Secondly by this second birth the Lord sheweth that they made no good vse of his former iudgements but grew from bad to worse and therefore his iustice required that he should lay vpon them a second punishment much more grieuous then the former And these things are to be gathered out of her second conceptiō It is further said that her secōd child was a daughter by which he intimateth their declining both in respect of their maners and state the former whereof was the cause of the latter First he sheweth their declination in manners for as the woman sexe is more weake and inconstant then the man so they were declined from that strength of faith vertue and constancy that was in Iacob and the rest of their godly ancestors and were become weake and inconstant in all good things Secondly he sheweth their declination in respect of the state of their Common-wealth For whereas their ancestors had valiantly defended and inlarged the Kingdome against all their enemies they were so weakened partly through their effeminatenesse the daughter of peace and plenty and partly through seditions and ciuill warres that they had made themselues a fit pray for their enemies being no more able to defend themselues then if they had been a Common-wealth of women And this weakenesse and infirmity is signified vnder the sexe of women in the Scriptures So when God would signifie that the Babylonians should not be able to stand in the hand of their enemies he saith that they should be like women that is weake and impotent Ier. 50. 37. Now this weakenesse in their state proceeded Ier. 50. 37. from their weakenesse in grace vertue faith and constancy for when they declined from holy obedience and after a weake and inconstant manner suffered themselues to bee withdrawne from God and were inticed to serue idols God tooke away from them their valour strength and manly courage and depriuing them of their hearts of men gaue them womens hearts which caused them to be so effeminate timerous and cowardly that they durst not indure the least incounter of their enemies And these are the things signified by the sexe The next thing to be considered is the name Call her name lo-ruchamah The signification whereof is without mercy or not obtaining mercy or as the Apostle Paul expoundeth it Rom. 9. 25. Not through Gods mercy beloued The which name is Rom. 9. 25. giuen to signifie that the people of Israel after they were led captiue by the Assyrians should neuer obtaine either presently or for the time to come Gods mercy to be restored againe into their Country And this is the meaning of these words concerning the Doctrine imposition of the name The doctrines which arise from Gods mercy euen in his punishments hence are diuers First me may obserue Gods gratious goodnesse in his manner of punishing men for their sinnes after he hath smitten them once he doth not presently strike againe but he pauseth and giueth time and respite that they may make profitable vse of his former visitation and amend their faults for which they were punished that so he may not be moued to redouble their punishment as it appeareth in his dealing with the Israelites in this place Whereby it is manifest that he taketh no pleasure in our paine and torment but in punishing aimeth at our amendment that so we may be eternally saued and therefore as he is hardly drawne to punish so when he hath begun he is loth to go forward but hauing like a gratious father giuen vs a few stripes he laieth the rod aside expecting our amendment that so he may no more punish vs. And thus he dealt with the Israelites in the time of the Iudges in the captiuity of Babylon and with vs likewise as at many other times so especially in the daies of Queene Mary and in our late visitation Secondly we may obserue in the example of the Israelites That we quickly forget Gods iudgements how soone we forget Gods iudgements when they are once past making no good vse of them nor amending those faults for which we were punished but when the affliction is once past we securely go forward in sinne and become worse then we were before as though now God had emptied his quiuer and had not one arrow of wrath and vengeance more to shoote at vs. A notable example hereof we haue in Pharaoh yea and in our owne times for how few is the number of those who haue made any profitable vse of Gods late visitation Nay how many are there who as though hauing escaped that they were priuileged from all others are growne worse and worse This is a miserable euill of which the Lord complaineth Esa 1. 5. and the forerunner Esa 1. 5. of vtter destruction For as the father
weake and in want of all things but want of misery Secondly because he was a Prophet sent not to the Iewes but to the Israelites he doth not meddle with their sinnes which were many nor denounceth Gods iudgements against them but leauing that to their owne Prophets he applieth himselfe to his owne people by all meanes seeking to humble and bring them to true repentance and because this promise of saluation and mercy vnto the Iewes was effectuall to this purpose therefore he reciteth it that their hearts being wounded with griefe and emulation and their pride and insolency being beaten downe they might in some sort be prepared for true repentance And thus much for the vnderstanding of the first point The doctrines which from hence we learne are these First Doctrines That in common calamities God hath aspeciall care ouer the faithfull that when the Lord exerciseth his iudgements vpon the wicked he hath in the meane time a speciall care of the preseruation of those that feare and serue him to deliuer them out of the middest of common calamities as appeareth in this place for though he suffered the people of Israel to be ouerthrowne by their enemies yet he so curbeth them in with the strong raine of his prouidence that they could not enter into the next bordring countrie of Iuda whom they hated with equall malice albeit they were much fewer in number and weaker in power and in outward appearance altogether vnable to make any resistance And this is manifest by many such examples of like deliuerances out of common euils So was Noah preserued in the common deluge Lot in the destruction of Sodom the Israelites from the plagues of Egypt For the iust Iudge of heauen and earth will not destroy the iust with the wicked Gen. 18. 25. And the Lord knoweth to deliuer the godly out of tentation and to reserue the Gen. 18. 25. 2. Pet. 2. 9. vniust to be punished Secondly we here learne that though our sinnes be great Gods mercy to those that repent and our imperfections and corruptions manifold yet this will not withhold from vs the course of Gods mercies if we turne to God by repentance The Iewes were not much behinde the Israelites in rebellion idolatry and all wickednes and yet because they often forsooke their wicked waies either when they were admonished by Gods Prophets or exercised with afflictions and turned vnto God by true repentance therefore the Lord promiseth vnto them mercy and deliuerance whereas the Israelites who continued obstinately in their impenitency were giuen ouer of God to vtter destruction The like example we haue in Saul and Manasse Peter and Iudas and many others Thirdly we learne that it is a notable argument to moue the Lord to spare a people when as they maintaine amongst God spareth those who maintaine his pure worship though they be polluted with many corruptions them Gods pure and sincere worship and seruice notwithstanding they are polluted with many corruptions and imperfections but when as true religion is banished or despised when Gods sincere worship is neglected and idolatry and superstition erected this is a strong motiue to cause the Lord to powre downe his fearefull iudgements as appeareth in the example of the Israelites and the Iewes Whilest the wise continueth her loue and mariage fidelity towards her husband he is content to beare with many infirmities and to put vp many iniuries but if she violate her faith and place her loue vpon a stranger he is kindled with rage and iealousie and will neuer indure such intolerable wickednesse so whilest the Church which is Gods spouse continueth in her loue and obserueth her mariage promise that she will obey and respect him aboue all he is content to spare her though she be full of corruptions and imperfections but when she withdraweth her loue and setteth it vpon idols and disclaiming her promised obedience neglecteth his pure religiō sincere worship and seruice then will his iealousie burne like fire and his wrath wil suddenly breake forth and vtterly consume her being now no better then an adulterous harlot It is true indeed that where Gods true religion is established and his Gospell sincerely preached there if the people doe not liue according to their professiō bring forth the fruits thereof it will not priuiledge them from afflictions and punishments nay rather the Lord will first visit them because they are of his owne family as appeareth 1. Pet. 4. 17. Ier. 25. 29. Heb. 12. 6. Apoc. 3. 19. But these visitations are in 1. Pet. 4. 17. Ier. 25. 29. Heb 12 6. Apoc 3. 19. 1. Cor. 11. 32. mercy that by his fatherly chastisements he may reclaime them lest running on in their sinnes they should be condemned with the world as it is 1. Cor. 11. 32. But yet so long as they doe not withdraw their loue from God nor violate their faith by neglecting Gods true religion and his sincere worship and seruice and erecting idolatry and superstition the Lord will not vtterly forsake them nor altogether withdraw his mercy from them as we may see in the example of the Iewes and haue sufficiently learned by our owne experience Fourthly we here learne that no vice is more intolerable God abaseth the proud in Gods sight then when by our prosperity and Gods gratious and free benefits we be puffed so vp in pride and selfe-confidence that we despise oppresse and insolently insult auer those who are in affliction and misery For this was the cause which moued the Lord to withdraw his mercies and benefits from the Israelites when as they abused them to pride and to bestow them vpon the Iewes who were contemned and oppressed by them And thus much for the first point The second is the benefits promised to the house of Iuda first in generall that he Exposition will haue mercie vpon them secondly that he will in mercy saue and preserue them from their enemies In which benenefits promised there is a secret antithesis vnto the iudgement threatned against the house of Israel in the former verse they should bee lo-ruchamah such as should haue no mercie but the house of Iuda should bee ruchamah that is such as should obtaine mercie they should be vtterly taken away and neuer returne out of their captiuitie but these how they should also be led captiue yet they should continue but a while in their seruitude and at the end of 70. yeeres be againe restored into their owne countrie The which benefits promised were accordingly performed First in the daies of Ahaz when they were deliuered out of the hands of Rezin King of Aram and Pecah the sonne of Remaliah as it is Isai 7. 1. and also in the daies of Ezechias when as the Lord gaue vnto them a meruailous deliuerance by sending his Angell to destroy the host of Senacharib euen 185000. men as appeareth 2. King 18. and 2. King 18. 19. Esa 36. 37.
wisedome and knowledge of God c. And this is Gods vsuall course in all his iudgements towards his seruants so hee suffered Adam to fall into sinne that hee might haue more ample occasion of shewing his mercie he banished him out of the the earthly paradise that he might receiue him into the kingdome of glorie hee punished him and his posteritie with a temporarie death that it might be an entrance into eternall life hee subiecteth their bodies to weakenesse and corruption that they may rise in power incorruptible and immortall he laieth vpon them light and momentarie afflictions that they may cause vnto them a superexcellent and eternall waight of glorie as it is 2. Cor. 4. 17. The consideration whereof should make vs 2. Cor. 4. 17. patiently to submit our selues when wee are afflicted vnto Gods good will and pleasure seeing his iudgements end in mercie and seeing in respect of his infinite wisedome and almightie power he can and in respect of his loue and fatherly kindnesse hee will raise benefits out of punishments and make those things turne to our good and eternall saluation which in their owne nature seeme to bring destruction and vtter damnation Heb. 12. 9. Heb. 12. 9. Bâ—â—nâ— adopted the sonnes of God wee must walke according to our high calling Secondly as hereby we are put in mind of Gods mercie so also of our owne dutie namely that being exalted to this high dignitie of being the sonnes of God we walke according to our high calling and demeane our selues like Gods children for as it is an vndecent thing that one who is raised from base estate or taken out of the gallies and aduanced to be the adopted sonne and heire of some great Monarch should now behaue himselfe according to his former base condition so much more vncomly is it that one exalted to this high dignitie of being son heire to the King of kings should be haue himselfe like a child of Satan and bondslaue of sinne liuing as in former times in the blindnesse of minde peruersenesse of will vncleannesse of affections and in the lusts of the Gentiles in a base sort suffering his minde to lie groueling on the earth wallowing himself in the filthie puddle of worldly vanities in the meane time forgetting his high calling whereunto he is aduanced to be the sonne of the liuing God For honours should change our manners and as soone as we are aduanced to this high dignitie we should like Saul haue another heart and not suffer our selues any more to be ruled with our own base lusts and concupiscences but being the sonnes of God wee ought to bee guided and directed wholly and only by his spirit otherwise wee can haue no assurance that we are admitted to this glorious state and condition for they who alone are led by Gods spirit are his sonnes as appeareth Rom. 8. 14. Rom. 8 14. The difference betweene God and idols The last thing which wee are to consider is the difference betweene the true God and the false gods of the Gentiles for he is the euerliuing Iehouah whereas they are either without life dead or mortall The consideration whereof may serue first to restraine vs from transgressing the commandements of our God seeing he euerliueth to take punishment on vs for our sinnes secondly it is a strong inducement to holy obedience seeing our Lord and Master euerliueth to reward our seruice and lastly it ministreth to all Gods children matter of sweete consolation in that they haue a God in respect of his power almightie in respect of his loue and good will alwaies readie that euerliueth to giue vnto them the good things which they desire and to deliuer them from the euils which they feare and as he hath life in himselfe so he will giue life vnto them that together with him they may reigne in all happinesse and eternall felicitie in his kingdome For as he hath giuen to his first borne Iesus Christ to haue life in himselfe so he hath giuen vnto vs John 5. 26. his adopted sonnes in Christ that we should haue life in him as it is Col. 3. 3. Col. 3. 3. ANd so much concerning the dignity of the Church and people of God In the next place is set downe their vnity and vnanimity verse 11. Then shall the children of Verse 11 Iuda and the children of Israel be gathered together and appoint themselues one head In which words he alludeth vnto Exposition their separation and diuision which was betweene the Israelites and the Iewes when as for the sinnes of Salomon 1. King 11. 11 12 they were disunited and disioyned in the raigne of Rehoboam into two seuerall Ringdomes vnder the gouernment of their two Kings and likewise to their scattering and dispersing amongst the Gentiles in the time of their captiuity when as they wandred like sheepe without a shepheard shewing that at the comming of the Messias they who were disioyned should bee reunited and they which were dispersed should bee gathered together and whereas in former times they were either without a King or diuided vnder the gouernment of two Kings vpon which followed bloody warres desolation and misery now they should be gathered together into one Kingdome vnder the rule of Christ their onely King vnder whose gouernement they should inioy peace happinesse and abundance of all blessings as it is plainely set downe Ezech. 37. 22 23 24. Ezech. 37. 22 23. But let vs come to the words more particularly where first is set downe their reunion into one Kingdome who by discord and dissension had been disunited The which is signified by this phrase of gathering together for whereas the people of Israel and Iuda had like sheepe gone astray and had dispersed themselues amongst the Gentiles as in a waste wildernesse the Lord promiseth that by the great Sheepheard of our soules Iesus Christ they should be recollected and gathered into one flocke and one sheepfold The parties then who being dispersed should be gathered together are the Israelites and the Iewes where as before by Israelites we are to vnderstand the sonnes of Abraham according to the Spirit that is all the faithfull and true beleeuers both Israelites and Gentiles and by Iuda the people of the Iewes who also belonged to Gods election and were indued with the faith of Abraham neither were all the Iewes according to the flesh added vnto Christs Kingdome but onely the true Iewes who were children of the promise for as the Apostle saith All are not Israel which were of Israel Rom. 9. 6. so he saith he is not a Iew which is one outward but hee is a Iew wihch is one within Romans 2. 28 29. so Rom. 9. 6. Rom. 2. 28. 29. Apoc. 2. 9. Apoc. 2. 9. Now the order of their gathering together may be obserued out of the order of the words for the Iewes haue the first place because they were still the Church and people of God and were not reiected out
mother is that is to bee diuorced and thirdly the diuorce it selfe Concerning the first diuers are of diuers iudgements some vnderstand it of the faithfull in the time of the Gospell that they after they were added to the Church should plead with their mother the Church of the Iewes that laying her sinnes to her charge they might bring her to repentance But this cannot agree with the rest that followeth for they are commanded to accuse her for her idolatry in forsaking the Lord and worshipping the Heathen gods which sinne was not committed by the Church of the Iewes in the time of the Gospell nor after their returne out of the captiuitie of Babylon Others vnderstand it of the two Tribes of the kingdome of Iuda that euery one of them who were faithfull should admonish their mother that is their Church and synagogue that she should take example of the ten Tribes and forsake her idolatry lest shee should likewise be diuorced and reiected But this is not likely seeing the Prophet was not sent to the Iewes but to the ten Tribes and therefore to them he directeth his speech for their conuersion and not vnto the other who were not belonging to his charge Others expound it of the faithfull who liued in the Prophets time amongst the Israelites especially the Prophets and Priests called to this publike office that they fearing God and hating the wickednesse of the times should reproue the Church and Synagogue of Israel for her spirituall whoredomes The which their exposition though I reiect not yet I thinke an other more probable and better fitting the circumstances of the place And that is of those who expound it generally of the rebellious and hypocriticall Israelites who when they were reproued for their sinnes and heard Gods iudgements denounced against them by the Prophet in stead of laying them to heart that they might be humbled thereby were ready to plead against God himselfe and to condemne him of vntruth and cruelty For whereas the Lord had threatned that hee would vtterly reiect them they were ready to obiect first that this could not stand with the truth of Gods promises made to Abraham concerning the multiplying of his seede To which obiection the Prophet answereth in the two last verses of the former chapter as I haue shewed Now because the Prophet had deferred the accomplishing of that promise vnto the time of the Messias the hypocrits would be ready in the second place to obiect that God had promised perpetually and continually to be their God and that they should be his people and therefore if he did reiect them though it were but for a time he must needes be vntrue of his promise To this the Prophet answereth that this imputation was not to be laid vpon God but vpon their mother the Synagogue and Church of Israel for whereas the Lord had ioyned her in mariage vnto himselfe a mutuall stipulation being made betweene them on the Lords part that he would acknowledge her as his spouse protect her and multiply his benefits vpon her on her part that shee would keepe her coniugall faith plighted vnto him and wholly and onely reserue her selfe for his worship and seruice shee had broken her couenant and falsified her faith by forsaking the Lord and prostituting her selfe vnto idols and had most vnthankfully ascribed vnto them all those benefits which the Lord had bestowed vpon her And therefore their diuorce was not to be ascribed vnto any inconstancy or cruelty in God but to their owne whoredomes and vnthankfulnesse By the children then who are to pleade with their mother we are to vnderstand all those amongst the Israelites who vpon the hearing of the diuorce and reiection of the Church were ready to expostulate with God and to excuse themselues would not sticke to lay the fault of their reiection vpon him Secondly by their mother in this place we are to vnderstand the Synagogue and Church of Israel and more especially their rulers and gouernours both ecclesiasticall and ciuill for whereas they aboue others should haue maintained Gods pure worship seruice and contained their inferiours in holy obedience they were the first who did forsake God and betooke thēselues to the worshipping of idols drawing others by their authority and example into the like wickednesse and that in a twofold respect the first concerned their religion when as they were mislead by the false doctrine of their ecclesiasticall gouernours and drawne from God to their idols the other concerned their policy when as by their ciuill rulers they were moued to ioyne themselues in league and in neere friendshippe with idolatrous Nations whereby also they themselues were corrupted and seduced Now we are further to obserue that hee redoubleth the word pleade or contend whereby he implieth the importune impudency of the people which was such that their mouthes would not easily be stopped but still they would calumniate Gods iustice and truth and therefore with greater earnestnesse which is often expressed by such redoubled speeches he biddeth them to plead against their mother againe and againe and to lay the fault where it was not vpon God but vpon themselues As if he should haue said Doe not pleade and expostulate with mee in that your mother is diuorced and you reiected as an adulterous issue for the husband is not to be blamed for putting away an adulteresse but shee rather for her filthinesse and vnfaithfulnesse and therefore seeing your mother hath forsaken me and prostituted her selfe to idols acquit me of all wrong and iniury and contend and expostulate with her in that by her vnfaithfulnesse and vncleannesse she hath moued me iustly to diuorce her from me and to reiect you as being an adulterous issue of an adulterous mother The third thing to be considered is the diuorce it selfe betweene God and the Church of Israel expressed in these words for shee is not my wife neither am I her husband Which that we may vnderstand we must know what the mariage betweene them was namely a contract and mutuall stipulation on Gods part that he would be her Lord and husband to loue protect and prouide for her multiplying his gratious benefits from time to time as he should see most for her good on her part that shee would forsake all others and cleaue onely and wholly vnto the Lord louing obeying worshipping and performing all holy duties vnto him and finally keeping this her faith plighted vnto him inuiolable They are therefore said to be diuorced when as this contract is broken off and the couenants not performed as when the Lord not acknowledging her for his spouse doth cast her off and ceaseth to defend and prouide for her and when she withdrawing her loue from God and fixing it vpon idols breaketh her mariage faith refusing to worshippe and obey the Lord her true husband and prostituting her selfe by spirituall whoredome vnto false gods Now that the cause of this diuorce was not in the Lord but in the Church
of Israel appeareth by the order of the words where first it is said that she was not his wife and then that he was not her husband for the Lord did not forsake her before shee forsooke him hee did not deny to bee her husband before she refused to be his wife hee did not cease to performe his couenants which hee made with her of grace protection and preseruation before she withdrew her loue falsified her faith denied her seruice and obedience and went a whoring after strange gods And therefore there was no cause why for this diuorce they should expostulate with God and impute any fault vnto him but rather they were to lay the blame vpon themselues who by their spirituall fornications had broken off the mariage knot and had refused to be the Lords spouse so that hee was constrained to proclaime this diuorce because she had first refused him The like place vnto this we haue Esay 50. 1. Thus saith the Lord Where is the bill of your mothers diuorcement whom I haue cast off or who is the creditour vnto whom I haue solde you Behold for your iniquities are ye sold and because of your transgressions is your mother forsaken Where the Lord expostulateth with the Iews concerning the cause of their reiection and sheweth that the cause was not in him but in themselues and this he proueth by an olde rite and custome vnder the Law which was that those who were put away by the husband had a bill of diuorce giuen vnto them and that Deut. 24. 1. parents which were deeply indebted sold their children to satisfie their creditors as appeareth Exod. 21. 7. 2. King 4. 1. But I saith the Lord neuer put you away for if I did where Exod 21 7. 2. King 4. 1. is the bill of diuorcement neither did I sell you for where is the creditour to whom I stand indebted And therefore the fault is not in me but in your own iniquities and in the transgressions of your mother why you are sold and shee diuorced So Ier. 3. 8. Ezech. 16. Jer. 3 8 Ezech. 16. And this is the meaning of the diuorce which the Lord commandeth should be denounced The doctrines which The Law and the Gospell must be intermixed in the ministerie of the word hence arise are diuers First out of this mixture of Legall comminations with Euangelicall consolations Gods Ministers may learne spirituall discretion neither onely to thunder out the threatnings of the Law nor wholly to stand vpon Euangelicall promises but in their sermons to mixe the one with the other that whilest they beate downe the pride and presumption of secure hypocrites they doe not altogether exanimate deiect those who are truly humbled and contrariwise that whilest they comfort and raise vp Gods children who are afflicted in mind and deiected they doe not confirme proud hypocrites in their securitie and presumption Neither is this course profitable alone in respect of hypocrites and secure worldlings but also in respect of Gods deere children for being partly flesh and partlie spirit as in respect of their spirituall part they haue neede to heare the sweete comforts of the Gospell for the confirmation of their faith so had they in regard of the flesh neede to heare often of the threatnings of the Law to restraine them from sinne to beate downe pride presumption and securitie and to containe them in holy obedience Secondly we may obserue the nature of hypocrites who The nature of hypocrites to expostulate with God when they suffer the punishment due vnto their sinnes are ready to expostulate with God and to calumniate his iustice of crueltie as though their punishment were either altogether vndeserued or else at least farre greater then their sins To this purpose they vse all friuolous pretences to excuse their faults laying them of themselues vpon others yea rather then faile they will not sticke to accuse God that they may excuse themselues And therefore the Lord is faine oftentimes to expostulate the matter with them to cleare himselfe from all imputation of fault and to conuince them of their sinnes that they may be brought to true repentance An example hereof we haue in our first parents Gen. 3. 12. Gen. 3. 12. 4 19 Ier. 2. 35. Mal â— 8. 1. King 18. 17. Math. 25. 24. 13. In Caine Gen. 4. 13. In the Iewes Ier. 2. 35. Mal. 3. 8. In Ahab 1. King 18. 17. In the vnprofitable seruant Mat. 25. 24. 26. Thirdly we here learne when we suffer affliction or beare We must not murmure against God in our afflictions our punishment that we doe not murmure and expostulate with God as though he dealed more seuerely and rigorously with vs then we haue deserued but let vs descend into our selues and examine our owne hearts and consciences and so shall wee find that not the Lord but our selues are in fault that our punishment is farre lesse then our sinnes and that it is the great mercie of the Lord that we are not vtterlie consumed as the Church confesseth Lament 3. 22. And this Lament 3. 22. course must be taken of euery one of vs before we will euer be truely humbled and brought vnto God by vnfained repentance or before the Lord will euer bee mooued to pardon our sinnes or release our punishment For none will euer sorrow for those sinnes of which they thinke they are not guiltie there is none wil lay them to hart be humbled vnder the weight of them so long as they pretend excuses and seeke to put off their burthen from their owne to others shoulders and so long as wee content our selues with these fig-leaues we wil neuer looke after a better garment to hide our nakednesse Againe the Lord will neuer absolue vs before we condemne our selues he will not pardon our sinnes till we setting aside all excuses ingenuously and freely confesse them he will neuer case vs of this burthen whilest with false pretences we seeke to vnloade our selues neither will he euer make vs partakers of his mercy till we acknowledge that we haue deserued the extremity of his iustice as may appeare by the former examples Fourthly wee are to obserue that the children are commanded That particular men may expostulate with their mother the Church to expostulate not onely one with another but also with their mother the Church that so both the particular members and the whole Church in generall comming to a sight of their sinnes and condemning themselues for them they might bee brought to true repentance Whence wee learne what dutie is owed by children to their parents and by particular members to the whole body of the Church namely they are so to honour them that God bee not dishonoured so to excuse them that God bee not accused so to hide their faults from others that they doe not ignorantly foster them in themselues The Papists crie out vpon vs for discouering the nakednesse of their Church which
againe againe vpon the same point that at least by his importunity he might bring thē to repentance Whence we are to learne that it is not sufficient either in the publike ministery of the word or in priuate conference to reprehend and beate downe sinne once onely but considering how many shifts and deuices the hypocrisie of mans heart findeth to hide excuse and extenuate their sins and how soone they forget and cast behinde them the remembrance of their sinnes and Gods iudgements due vnto them it must not be thought much either of publike or priuate persons oftentimes to vse the same admonitions and reprehensions and to denounce againe and againe the same iudgements of God against the same sinnes which are not as yet forsaken by true repentance Secondly wee may obserue the infinite mercy of God who when his spouse the Church had innumerable times Gods mercy in inuiting the people to repentance committed spirituall whoredome with idols and professed her filthinesse like an impudent harlot openly to all the world yet laboureth to bring her to repentance that so hee might receiue her to grace and fouour againe for to this end he causeth her sinnes to be laid before her and the diuorce betweene him and her to be denounced not because he hated her or was delighted with her reiection and destruction but that she might forsake her idolatry which so impudently she professed and returne vnto him her Lord husband that so he might receiue her to grace and pardon her former wickednesse And therefore when we heare our sinnes sharply reproued and the iudgements of God denounced let vs not thinke that this is done for want of loue either in God or in his Ministers but to this end that wee should hereby bee brought to true repentance and so bee receiued into Gods grace and fauour Thirdly out of the metaphors and borrowed speeches here vsed we may obserue that the sinne of vncleannesse is Of the fornication of painted faces and naked breasts not onely committed in fact but that also there is a fornication of the face and an adultery of the breasts when as harlots with glancing and wanton lookes by painting of their faces and laying out of their breasts doe not onely by these signes testifie the adultery and vncleannesse of their hearts but also with these baits of lust indeuour to allure others to commit filthinesse and to inflame their hearts with the fire of vnlawfull concupiscence Whereby may appeare how common this sinne of adultery and vncleannesse is in our times wherein the signes and meanes thereof do so abound seeing not onely those who are harlots by profession but euen such as would be reputed pure virgins and chaste wiues shew these outward signes of their inward filthinesse and vse these baits to catch the foolish in the nets of vncleannes by painting their faces setting forth thēselues with adulterate beauty and by laying out their breasts after a whorish manner to be seene and touched for is it likely that those who lay thē out to the shew would haue them only seen Neither hath this corruption of manners entred into the court alone where wantonnesse and immodesty challenge vnto themselues a place by the right of prescription and long custome but it is crept also into the City and Country amongst those that should be modest virgins and graue matrons and examples of sobriety vnto others Euen here naturall beauty is hid with a painted vizard and naked breasts are laid out to the view if at least they may be called naked which are commonly couered with false colours or vncouered when as they are masked in a net But as there is no sin so vile which maketh not some kind of Apologie for it selfe so this against which I inueigh wanteth An excuse of vaine women answered not her excuses for whē those who are vain wanton in their attires haue their immodesty laid to their charge they are ready to say that whatsoeuer they seeme in shew yet their hearts are chaste and honest But to these I reply that if they haue the hearts of honest and chaste matrons what haue they to doe with the habit of an harlot why doe they Ezra 3 9. disguise themselues vnder the vizard of a false beauty vnlesse they meant to deceiue and allure why do they make shew of their wares vnlesse they would offer thē to sale why do they display the banners of lust vnlesse they meant to be at defiance with chastity and all honesty why doe they play the hypocrits by appearing that they are not if they be honest in deed why should they seeme harlots in shew if they be dishonest in shew and truth why doe they slander and disgrace the name of honesty and chastity by intitling themselues vnto it In a word if either they are pure virgins or chaste matrons and would haue others so to iudge of them let them take away their fornications from their face and their adulteries from betweene their breast But they further answer that though in their owne iudgement they like not of these practises yet they yeelde vnto A second excuse taken away frō those who paint their faces and discouer their breasts them in regard of the fashion because they must be like others of their sort and ranke To which I answere that if this be a fashion it is the fashion of harlots who first inuented it and most cōmonly practise it and therefore why should this moue any that are honest women to imbrace it not rather to detest it that we are commanded by God not to fashion our selues to the world nor to follow a multitude in that which is euill that if they will follow the fashion they must set themselues to worke wickednesse seeing no fashion is more common that those who for fashions sake are thus immodest and impudent would become farre worse if it were the fashion that those who professe themselues Christians should fashion themselues according to the example of those who are modest sober and religious and not of the wanton and lasciuious for otherwise they will plainely discouer themselues that their hearts are corrupt and wicked seeing they like and imbrace rather the fashion of prophane worldlings then of the faithfull and vertuous And lastly that if they sinne for company they are like for company sake to suffer the punishment of sinne in hell fire But they will say that they doe not thus adorne themselues A third excuse taken away either to shew their owne lust or to prouoke it in others but that their beautie which in it selfe is good and commendable may be liked and praised of the beholders To this I answer that vn◠si qua placet culta puellasat est graue Propert. lib. 1. eleg eleg 2. matrons are to thinke themselues beautifull enough when they please and content their husbands that by these wanton and lasciuious ornaments they doe not more commend
also alludeth to the state of the Israelites in the wildernesse who had no water but what the Lord brought out of a rocke in a miraculous manner Neither doth he onely aime at this bodilie thirst for want of water but also at the thirst of the soule for want of the water which floweth from the sanctuarie the word of God of which Amos speaketh Chap. 8. 11. 13. And of the Amos 8. 11. 13. water of life of which whosoeuer drinketh shall neuer more thirst euen the Spirit of God of which our Sauiour speaketh Ioh. 4. 14. 7. 38. 39. Ioh. 4. 14 7. 38. 39. The scope of the Prophet And so much for the meaning of the words wherein the Prophet aimeth at these foure things principally first hee setteth forth the admirable and infinite patience loue clemencie and bountie of God who when his spouse the Church of Israel had often and impudently plaied the harlot and for her whoredomes was diuorced from him yet he did not according to the iust custome of husbands in like cases take his gifts and rich benefits from her which he had bestowed on her but suffered her to inioy them still and this he implieth when as hee willeth her to repent lest he should spoile her noting thereby that as yet hee had not done it Secondly in these words he intimateth that if she would repent he was readie to forgiue her and to suffer her still to inioy his benefits for he had not as yet spoiled and stripped her as he iustly might and was loath to go about it and therfore he exhorteth her to turne from her sinnes that he might not be vrged to doe it in his iust displeasure Thirdly he laboureth to worke in her true repentance by forewarning her of an increase of punishment namelie that if that great punishment of diuorce and separation from God would not mooue them to turne from their sinnes hee was readie to inflict other punishments vpon them which though they were not so great as the former in their owne nature yet perhaps they were farre more grieuous in their opinion and apprehension For where hee willeth her to take away her sinnes lest hee spoiled her hee implieth that vnlesse she repented he would not content himselfe with that punishment of her diuorce but would most certainely spoile her of all the ornaments gifts and benefits which he had bestowed on her Fourthly because pride and true repentance will not stand together therefore he seeketh to humble her both by putting her in minde of her miserable and base estate wherein she was before hee aduanced her and by assuring her that if she did not humble herselfe forsake her sinnes and turne vnto him from her idols he would leaue her as hee found her depriue her of all his gifts and ourwhelme her with an vnsupportable load of woe and misery And these are the maine things at which the Prophet aimeth The Do ∣ ctrines in these words The doctrines which from hence are to be obserued are these First we may obserue what is the God denounceth his iudgments that we may repent cause why the Lord denounceth his iudgements against his people to wit that they may repent of their sinnes and that repenting they may escape punishment which his iustice vrgeth him to inflict vpon them continuing in their sins So he causeth the diuorce to be proclaimed that they may take away their adulteries and that repenting of them they might not be stripped of all the gifts and benefits which as yet they inioyed So that the end of Gods threatnings is that we may repent and of our repentance that wee may escape punishment and the end of one punishment is that making good vse of it we may escape an other Whence we may obserue that God euen in wrath remembreth mercy for hee threatneth that he may not punish and punisheth that he may not destroy he punisheth vnwillingly after a sort and therefore before hand he giueth warning that wee may escape it and hauing inflicted it he laboureth to apply it to our senselesse hearts that by our obstinacy wee doe not vrge his iustice to proceede in punishing And therefore let vs not by our stubburnnesse and impenitency make Gods end frustrate and turne mercy into iustice but when he threatneth let vs repent that we may escape punishment or at least let vs turne vnto him when he punisheth that we doe not moue him to deale more seuerely with vs. The second thing to be obserued is that after the Lord God doth not alwaies strip a people of al his benefits after he hath reiected them hath reiected a people hee doth not alwaies presently vpon the diuorce withdraw his gifts and benefits from them but leaueth them with them for a time to bee inioyed that this his loue patience and bounty may moue them to forsake their sinnes that so they may bee receiued into his former loue and fauour Whereby as wee haue occasion to admire and praise the indefatigable patience and infinite bountie of our gratious God so may we hereby be admonished not to iudge of Gods loue and fauour nor of our owne happinesse by outward benefits whether they be ciuill or spiritutuall as namely peace plenty a flourishing estate the word Sacraments c. seeing after the diuorce he vouchsafeth to the diuorced such benefits for a time as appeareth in this place The like example we haue in Caine who being banished Gods presence flourished in the world and in Saul who though hee were reiected yet the Lord suffered him a long time to inioy the Kingdome and in Ahab whose destruction was long determined before it was effected Thirdly we may obserue that because the Church of Israel did not repent vpon the hearing of the diuorce proclamed If one iudgement will not reclaime vs God will send another therefore the Lord threatneth an other punishment namely that he would strip and spoile them of all his gifts So that although in his loue and patience he doth not presently after he had diuorced them depriue them of his benefits but giueth them a time to make vse of his former punishment yet his iustice will not euer suffer him to winke at their sinnes but if his first iudgement will not reclaime them he will goe forward to a second which vsually is more grieuous then the first Notwithstanding in this he first denounceth the diuorce which is the greater punishment and after the withdrawing of his gifts which is the lesse for separation from God is infinitely a more heauy iudgement then to be depriued of all other happinesse And this hee doth because howsoeuer these things are in their owne nature yet to worldly men and prophane hypocrites the losse of God is more lightly esteemed then the losse of his gifts for so they may inioy their worldly glory riches and delights they can bee content to liue depriued of Gods fauour and to be diuorced from him And therefore the Lord
fitteth his speech to them shewing that if this heauy iudgement of separation from himselfe would not touch them with any sense of their misery hee had an other iudgement in store for them which hee knew they would feelingly apprehend to wit the withdrawing of his gifts and benefites from them which they farre better loued then himselfe Fourthly we may obserue that the abuse of Gods graces The abuse of Gods gifts moueth him to strip vs of them and benefits doth moue him iustly to spoile and strip vs of them as appeareth here in the example of the Israelites for therefore the Lord suffered them to inioy still his gifts which with a liberall hand hee had bestowed vpon them that his mercy and bounty might leade them to repentance and might mooue them with all earnestnesse to seeke reconciliation with him who had been so good and gratious a God vnto them but when as contrariwise they the rather forsooke the Lord impudently committed spirituall whoredome with their idols abusing Gods benefits as meanes to harten them in their sinne and spending their wealth vpon their false gods the Lord threatneth that if they would not speedily repent of these sinnes he would strippe them of his gifts rather then they should be thus abused If therefore we would haue Gods benefits continued vnto vs let vs take heede that wee doe not abuse them to pride wantonnesse forgetfulnesse of God insulting ouer our brethren or by mispending them vpon any euill vses to further vs in any sinne nay not onely this but also let vs be carefull to imploy them well to Gods glory the good of our brethren and for our owne furtherance in all vertue and godlinesse for though we doe not abuse them yet if with the vnprofitable seruant we hide them in a napkin and do not vse them the Lord will take his talent from vs and not onely strip vs of his gifts but also cast vs into vtter darkenesse where shall bee weeping and gnashing of teeth as appeareth Matth. 25. 30. Matth. 25. 30. God putteth vs in minde of our naturall basenesse to humble vs. Fiftly wee may obserue that in the Lords threatning whereby hee indeauoureth to bring the Church of Israel to repentance he putteth them in minde of their former basenesse miserie and nakednesse not onely to worke in their hearts a true loue and reuerent respect towards him who from such a contemptible condition had aduanced them to such high dignitie but also to beate downe their pride with which in respect of their present prosperitie they were puffed vp and to humble them with the remembrance of their owne naturall vilenesse As if a Prince hauing taken to wife a meane seruant and perceiuing her to waxe proud and insolent towards him and to neglect him who had aduanced her setting her loue vpon others should after this manner say vnto her There is no reason why thou shouldest bee so proud insolent for howsoeuer I haue now aduanced thee thou wast when I found thee poore base and beggarly especially considering that I who haue raised thee vp haue power in my hand to pull thee downe and to place thee in as base condition as thou wast in former times if thy preferments puffe thee vp in pride and moue thee in thy insolency to neglect and despise me who haue been the only cause of thine aduancement And hereby it may appeare how easily by Gods grace and bountie we are made insolent wanton and forgetfull of God how odious a vice this is in Gods sight in that he vseth such meanes to draw vs from it and that there is no better course to bring vs to repentance then by beating downe this our pride by calling to minde what we were before the Lord called vs and aduanced vs namely base poore and miserable destitute of all good and replenished with all euill Lastlie we may obserue the manifold miseries and calamities The miseries that God bringeth on those who forsake his true worship which the Lord bringeth vpon those who forsake his pure worship and seruice and giue themselues ouer to commit idolatrie for hee not onely diuorceth them from himselfe but also vnlesse they repent he strippeth them of all his gifts and benefits which he had bestowed vpon them he taketh from them the light of their vnderstanding and suffereth them to be deluded and infatuated in their owne imaginations as appeareth Rom. 1. 21. 22. 2. Thess 2. 11. Rom. 1. 21. 22. 2. Thes 2. 11. Matth. 21. 43. He taketh from them the sunshine of his word and suffereth them to walke in darkenesse and in the shadow of death he strippeth them of al his gifts both of bodie and mind leaueth them in their naturall nakednesse defiled with sin vglie and deformed he taketh from them the name of his seruants children and spouse and leaueth them as hee found them the slaues of Satan the children of wrath and heires of perdition He maketh them like a desert wildernesse barren of all grace and goodnesse and inhabited with their owne lusts corruptions and passions which like wild beasts torment and euen rent them in peeces yea he maketh whole cities and countries of idolaters waste and desolate exposing them to the common spoile of their conquering enemies as our Sauiour threatneth the Iewes Matth. 23. 38. In a word he depriueth their soules of all true ioy and sound Matth. 23. 38. comfort and letteth them perish in the extremitie of their want So that the end of idolaters who hauing knowne God and do renounce his pure worship and seruice is worse then their beginning For better had it been for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne out of it as the Apostle speaketh 2. Pet. 2. Pet. 2. 20. 21. Matth. 12. 45. 2. 20. 21. So Matth. 12. 45. ANd so much concerning the punishment of the adulterous mother the whole Synagogue Church of Israel In the next place he forewarneth her of the punishment of her children vers 4. And I wil haue no pity vpon her children Vers 4 for they be the children of fornications In which words are contained The exposition two things first the punishment secondly the cause thereof In the first we are to consider first against whom this punishment is threatned secondly the punishment it selfe The persons against whom this punishment is denounced are the children of the adulterous mother And I will haue no pitie vpon her children Whereas he saith And I will c. by this connexion he signifieth that vnlesse his adulterous spouse whom hee had diuorced would take away her fornications and adulteries by true repentance he would not content himselfe with her diuorce and spoile but hee would goe forward in his course of iust vengeance to inflict the like punishments vpon her children Where as by mother we are to vnderstand in generall the whole Synagogue Church of Israel
especially their magistrates superiors goueruours both ecclesiastical and ciuil so by the children we are to vnderstand the particular members of this Church especially subiects and inferiours For the Lord contenteth not himselfe with a generall denunciation of his heauy iudgements against the whole Church but he descendeth to particulars and specially applieth his threatnings to euery particular member of this body that so hee may bring the mother and the children the whole body and the seuerall parts superiours and inferiours vnto true repentance Superiours when as they consider that not onely they themselues shall haue the greatest measure of punishment inflicted on them because by their authority and example they haue bin the ringleaders vnto al wickednes but also that the poore people committed to their charge whom they ought as tenderly to loue as the kinde mother her deare children shal through their bad example and ill gouernment fall into the like sins so be made obnoxious to the like punishmēts So likewise inferiours may be drawne to repentance when as they consider that their following of the example of their superiours and obeying their authority in euil will not priuiledge them frō Gods iudgements but being partakers with thē in sin they shall also be partakers of their punishments And so much for the persons The punishment it selfe is that the Lord will haue no mercy or pittie vpon them not that the Lord will vtterly and absolutely exclude them from mercy but onely on this condition if they perseuered in their sinnes without repentance neither doth hee debarre them of all mercy in regard of their eternall saluation but in respect of their temporary reiection from being his people and children as may appeare by the latter part of the chapter The meaning therefore of these words is this that as he had denied to haue pitie vpon the mother and had diuorced her stripped her and made her like a wildernesse c. so neither would he haue any compassion of the children to to spare them but would bring vpon them the same punishments which he had denounced against their mother And this is the punishment here denounced The cause moouing the Lord to inflict it is expressed in these wordes For they bee the children of fornications In which words is contained a twofold cause of the childrens punishment the first because they are the children of fornications that is the issue of an adulterous mother or more plainely thus because they are members of an idolatrous Church who by their gouernours ciuill and ecclesiasticall are nuzled and nursed brought vp and instructed in idolatry and a false religion The first cause therefore why the Lord reiecteth the children is in the mother that is in the whole Church especially their gouernours and rulers both ecclesiasticall and ciuill because by the former they were taught not a true but a false and idolatrous religion and by the other were not restrained from idolatry and false worship and vrged to worship the true God after a true manner but rather by their example inticed and by their authority forced to forsake the true God and follow idols But here it may be demanded whether the sinne of the How God punisheth the sinnes of gouernours in the people gouernours is a iust cause to mooue the Lord to punish the subiects To which I answer that there are two sorts of punishments the first corporall and temporall the second spirituall and eternall In respect of temporall punishments it is iust with God to punish the sinnes of parents in children and of gouernours in the subiects because in respect of the whole body they are parts and members belonging vnto them as the chiefe and principall and therefore whilest the children and subiects suffer punishment the parents and gouernours are punished in them 2. Sam. 12. 14. 24. 12. 17. 2. Sam. 12. 14. 24. 12. 17. But in respect of spirituall and eternall punishments the Lord doth not inflict them vpon the children and subiects for the sinnes of the parents and gouernours positiuely vnlesse they likewise partake with them in their sinnes and follow their wicked example howsoeuer hee may iustly for Ezech. 18. their sins lay vpon them priuatiue punishments by withholding from them his grace and the gifts of his holy spirit which he is not bound to giue of which they being depriued runne into sinne and so make themselues obnoxious to positiue punishments Now these children of which the Prophet speaketh were not onely borne of an idolatrous mother but also they themselues liued and continued in that idolatry in which they were bred and instructed And this is the more principall cause why these children are punished because they liked and approued imbraced and liued in the idolatry of their mother for not simply to haue been the children and members of an idolatrous Church nor to haue been brought vp and instructed in her idolatries is a cause which moueth the Lord to reiect any if afterwards they hate and forsake the idolatry of their mother and loue and imbrace the pure and sincere worship of God The which was the state of many of Gods children in the common apostasie of the Israelites and is the state of many who haue come out of the spirituall Babylon being begotten vnto God by the immortall seede of his word But these of whom the Prophet speaketh had not onely in times past been but presently were the children of fornications they were not onely brought vp in idolatry but still they liked and liued in it and this he implieth when as he faith not that they had been but presently were the children of fornication And this is the meaning of these words The doctrines to be obserued out of them are these First wee may note that That particular application is necessary in the ministery of the word the Lord contenteth not himselfe with a generall denunciation of his iudgements against the whole Church of Israel but also applieth them specially to the particular members thereof The which example is to be imitated of Gods Ministers especially considering that such is the selfeloue pride hypocrisie and security of men that they will make no application of generall reprehensions and threatnings vnto themselues so long as they can shift them off and apply them vnto others An example hereof we haue in the secure Israelites Esa 28. 15. and in the Priests and Pharisies Matth. Esa 28. 15. Matth. 21. 41. 21. 41. yea Dauid himselfe made no vse of the generall parable for his humiliation till it was particularly applied 2. Sam. 12. 7. And therefore because that which is spoken to all is 2. Sam. 12. 7. spoken to none it hath been the custome of all Gods true Prophets and Ambassadours to make particular application of their general doctrines to the special vse of their own hearers so Nathan to Dauid 2. Sam. 12. 7. Peter to the Iewes 2. Sam. 12. 7. Acts 2. 23. Act. 2. 23. all
thereof that so we may cleare God and accuse our selues And likewise if we would haue the punishment remoued we must not vse euill meanes for the euill of sinne will not remooue the euill of punishment nay rather it will redouble it as being the chiefe cause thereof but if we would haue our punishment taken away let vs first take away our sinnes by vnfained repentance for if the cause bee remoued the effect will cease Secondly we here learne that the Church doth onely so The Church remaineth the spouse of Christ onely so long as she keepeth her mariage faith long remaine the spouse of God as she keepeth her mariage faith louing and obeying worshipping and seruing him aloue but if she plaieth the harlot either by forsaking the true God and worshipping idols or by so worshipping the true God as she worshippeth idols that is after an idolatrous maner not after the prescript rule of his word this causeth the Lord to diuorce her from him and to strip her of al his benenefits So that it is not sufficient for a Church that she hath been the spouse of Christ that she hath plighted he faith vnto him and worshipped him according to his word vnlesse she perseuere in her faithfulnesse loue and sincere and pure obedience for this was the estate of the Israelites who were diuorced for their apostasie So that the Church of Rome doth in vaine pretend her long continuance and succession of Bishops to prooue her selfe to be the spouse of Christ seeing they haue made an apostasie breaking their faith forsaking Gods pure worship and imbracing their owne will-worshippes and inuentions worshipping in stead of the true God their breaden god Saints Angels crosses crucifixes and images And therefore hauing plaied the harlots the mother together with the children they were long agoe diuorced from God and stripped of his spirituall benefits Thirdly we may obserue that after men haue forsaken the No moderation in idolatrie and wil-worship Lord and his pure worship and giuen themselues ouer to commit idolatrie they can containe themselues in no moderatiō but behaue themselues most shamefully infinitly multiplying their superstitions and kindes of idolatrie according to the varietie of euery mans inuention An example wherof we haue in the old Egyptians in the Gentiles Rom. 1. In the Papists at this day whose idolatries are manifold and their superstitions innumerable for they do not only make Idols but they also worship them by kneeling and praying vnto them offering vnto them incense and oblations consecrating vnto them Churches going on pilgrimage ascribing vnto them power to doe miracles and forgiue sins The consideration whereof should make vs most carefully to auoid all wil-worship and to restraine our selues vnto that worship which God hath reuealed in his word Fourthly wee may obserue the impudencie of idolaters The impudencie of idolaters and their resolued obstinacie in their sinnes for they do not only fall of ignorance and infirmitie nor content themselues with their idolatries in secret committed but like shamelesse harlots they make a trade and open profession of their sins not sticking openly to say that they will follow their louers An example whereof we haue in this place as also in the Papists who not only in secret but also in their Churches market places and open processions beare about their Idols and make open profession of their idolatrie and apostasie Fiftly wee may here obserue the palpable ignorance and The ignorāce and vnthankfulnes of idolaters wilfull blindnesse the grosse ingratitude and carnall worldlinesse of idolaters their ignorant blindnesse in ascribing their prosperitie and plentie vnto their sinne of worshipping Idols which is the cause of their miserie pouertie and nakednesse their vnthankfulnesse in attributing the praise of all those benefits which they enioy through the free mercie and bountie of God vnto their louers that is their Idols and false gods which are no causes of their blessings but of their punishments their carnall worldlinesse in that they make choice of their religion not for the loue of God and of his truth but for worldly benefits pleasures and preferments So the idolaters heere in their ignorance and vnthankfulnesse ascribe their riches and pleasures to their louers professing that therefore they will follow them because they were benefited by them Thus they ascribed their deliuerance out of Egypt to the golden Calfe Exod. 32. 4. and to their Calues in Dan and Bethel 1. King 12. 28. Thus the men of Iudah impudently Exod. 32. 4. 1. King 12. 28. and stubbornely refused to heare the word of the Lord by the mouth of Ieremie and stifly affirmed that they would doe sacrifice to the Queene of Heauen because whilest they committed this idolatrie they had plentie of victuals and were well and felt none euill c. Iere. 44. 17. 18. Iere. 44. 17. 18. 19. And thus many in these daies through their grosse ignorance and vnthankfulnesse approue and iustifie like and liue in the idolatrous religion of the Papists because whilest they worshipped the Queene of Heauen the Virgin Mary and their Saints and Images they had plentie of victuals and all things good cheape But as the Apostle saith of such Their end is damnation whose god is their bellie and whose glorie is to Phil. 3. 19. their shame which minde earthly things Philip. 3. 19. Thus also doe they offend who ascribe the benefits which they enioy not to the free mercie and bountie of God but to their owne wits industrie and labour sacrificing to their owne nets and burning incense vnto their yearne because by them their portion is fat and their meate plenteous as the Prophet Habacuc speaketh Hab. 1. 16. But most grieuously of all in Hab. 1. 16. this respect doe the Papists offend who rob and spoile the Lord of the praise of his gifts by ascribing almost euery particular benefit which they enioy to some Saint or Idoll as the peculiar patrone author and preseruer thereof vnto whom they pray and goe on pilgrimage when they stand in need of any of these benefits and vnto whom they offer oblations and praises when they abound with them Lastly as it is the nature and disposition of idolaters out Idolaters approue their religion by their prosperitie of their religion to seeke their gaine and profit and accordingly to esteeme that religion best and truest whereby they may reape vnto themselues the greatest haruest of worldly benefit so if they be put to the proouing and iustifying of their religion the maine argument which they commonly vse for this purpose is their worldly prosperitie and abundance of pleasures riches and preferments thinking themselues most approoued of God and their religion most true when they most abound in these worldly things This wee see in this place in the example of the Iewes in the time of Ieremie Iere. 44. 17. 18. And in the Papists at this day who Iere. 44. 17. approue their religion
confidence and carnall affiance whereby we trust and rest vpon rather the creature then vpon him our Creator and withall doth beate vs from those worldly hopes that we might flee vnto him for succour and rest vpon his promises and prouidence for our deliuerance And these are the doctrines which arise out of the former God doth not suffer his to remaine alwaies in their sinne and idolatrie part of this verse containing the first effect of the peoples afflictions Now out of the latter part wherein is shewed the second effect namely their forsaking their Idols and turning vnto the Lord these instructiōs are further to be obserued First we learne that howsoeuer those that belong to Gods election may for a time leaue Gods pure worship and follow Idols yea and be so blinded in their superstitions that when they are afflicted for their sinne they doe with more earnestnes embrace idolatrie yet the Lord will not so leaue them but at length he will open their eyes that they shal see their sinnes and sensiblie discerne that they are the causes of their punishments though for a time in their ignorance and superstition they preferre idolatrie before his true worship yet at last he illuminateth their iudgemēts so as they may see how much better it is to follow him then to follow idols to embrace his true religion reuealed in his word then to follow their owne inuention Examples hereof we haue in Abraham in the Israelites comming out of Egypt and in the time of the Iudges and in many at this day who haue forsaken the idolatries of the whore of Babylon and haue embraced Gods true religion Secondly we may obserue that as soone as they spie their As soone as the faithfull see their errors and sins they reforme and forsake them errors they do not go on further in them but they returne into the way of truth as soone as they see their sins they forsake them as being the causes of their miserie when they see the vainenes of their idols then they returne vnto the Lord their true husband neitheir is it enough to see our sins if wee continue in them nay rather this will redouble our punishment it is not sufficient to know truth and error vnlesse we Luk. 12. 47. embrace the one and forsake the other it will not profit vs to see our former grossenesse in following idols vnlesse Matth. 11. 21. hereby we be moued not only to forsake them but also to returne vnto our husband the Lord our God worshipping him according to his will So that here we learne what is the practise of true repentance it consisteth not in the knowledge only or acknowledgment of our sins for thus far did Pharaoh and Saul proceed thus did Iudas and thus do many worldlings repent but we must so see our sinnes as that with the sight of them wee bee exceedingly displeased with our selues we must so acknowledge them as that withall we vnfainedly bewaile them we must when we behold them also hate and detest them and not only forsake our sins but also returne vnto the Lord with full purpose of heart resoluing and endeuouring to serue and please him in holinesse and newnes of life Thirdly we may obserue the profit of afflictions when as The profit of afflictions they are sanctified vnto vs by Gods Spirit for whereas prosperitie maketh vs blind through pride self-selfe-loue and securitie so as we can neither see our sinnes nor Gods approaching iudgements aduersitie openeth our eyes and rectifieth the iudgement so as then we not only see our sins but are readie also to condemne our selues iustly to haue deserued those euils which we suffer yea and far greater if the Lord should enter into iudgement with vs for when as the light of nature our owne conscience and the written Word of God teach and conuict vs of this that God is the chiefe goodnes most gratious most mercifull and in his owne nature not apt and readie to hurt and punish any of his creatures but rather to extend his bountie multiply his benefits vpō all when we fall into miseries and calamities we must needs iustifie God in his iudgements and condemne our selues whō Lam. 3. 22. we know to be full of all corruption and wickednes An example whereof we haue in Iosephes brethren Gen. 42. 21. in Gen. 42. 21. the Israelites vnder the Iudges in Dauid Psal 51. 4. yea in Psal 51. 4. Exod. 10. 16. 17 Pharaoh himselfe Exod. 10. 16. 17. Where as prosperitie maketh vs dissolute and licentious in our waies affliction serueth in stead of a thornie hedge to stay vs from running on in the course of sinne to our perdition Whereas prosperitie maketh vs negligent in performing the duties of Gods worship and seruice miserie and affliction maketh men zealous forward and deuout according to that Esa 26. 16. O Lord in Esa 26. 16. trouble they haue visited thee they powred out a prayer when thy chastening was vpon them And because men at such times are most fit and readie to performe such duties therefore then the Lord especially requires them Psal 50. 15. Lastly whereas Psal 50. 15. prosperitie makes vs to forget God and to flee away from him affliction maketh vs to remember him and by true repentance to turne vnto him An example wee haue in this 2. Chron 33. 12. 13. place in the Israelites in the time of the Iudges in Manasses and the prodigall sonne Luke 15. Lastly wee may obserue the motiues perswading the The motiues which perswade the Church to turne vnto God Church to returne vnto God the first whereof is contained in the word husband for therein she gathereth vnto her selfe some assurance of his loue for although for her sinnes she was diuorced yet vpon her true repentance she might gather certaine hope that she should be pardoned and receiued into former grace seeing she had not to deale with an enemie or stranger and an ordinarie friend but with a most louing and gratious husband who was as readie to forgiue as she to aske forgiuenes Ierem. 3. 1. 12. 22. The second motiue Iere. 3 1. 12. 22 is the assurance of the bettering of her estate for she could speake by experience that her estate whilest she serued the Lord was much better then when she followed Idols and by the assurance of faith and hope she was assertained that repenting she should be receiued to grace and restored to her former state condition The like example we haue in the prodigall sonne who returned vnto God because hee knew him to be his gratious father and was assured that being reconciled vnto him hee should be deliuered out of his present miserie into a state of happinesse Where we may learne that true faith is the cause of vnfained repentance for vntill we haue some assurance of Gods loue and mercie in Christ wee flee from him as from a seuere Iudge but when
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
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
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
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
greatnesse and in respect of our owne base vilenesse and vnworthinesse Lastly the wiues ignorance of her husbands perfections 6. The Lord marrieth his Church in knowledge whereby shee neither knoweth nor acknowledgeth his excellencies and good parts and whereby as she is often ready to vnderualue his worthinesse so also with an ouerweening conceit to ouerprize the gifts and qualities of strangers is a notable meanes to alienate her mind from her husband as being vnworthie of her loue and to moue her to affect others so the ignorance of the spouse the Church of Gods excellencie mercie goodnes and all perfections is a chiefe cause that moueth her to leaue the Lord and to follow her louers for if she did but know the Lord she should need no other arguments to rauish her heart with his loue nor any further inducement to moue her to forsake all others and to embrace him alone with constant affection And therefore the Lord in the last place promiseth that he will eternize the mariage betweene him and his Church by illuminating her mind with a true knowledge of him whereupon it must necessarily follow that shee will preferre him aboue all idols and false gods seeing she clearely perceiueth that he infinitly excelleth them all in goodnesse perfection and all true worthinesse The like promise we haue Esay 54. 13. And all thy children shall be taught of the Lord Ier. 31. 34. And they shal teach Esay 54. 13. Jer. 31. 34. no more euery man his neighbour and euery man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. So Ioel. 2. 28. 29. which was accomplished Act. 2. 17. Joel 2. 28. Act 2. 17. Now this knowledge of which he here speaketh is not so much what Christ is in himselfe namely most infinite most mightie most wise c. but especially what he is vnto vs to wit a carefull head and a most louing husband who hath not only created vs but also redeemed vs with his precious blood shead and hereby obtained for vs the pardon of our sinnes reconciliation sanctification and eternall saluation who giueth vnto vs also all benefits spirituall and temporal and protecteth vs frō all dangers With which sauing knowledge whosoeuer are indued it is impossible they should forsake Christ their husband or preferre a strange loue before the loue of him who hath so dearely loued them And thus haue I shewed the meaning of the words and The Do ∣ ctrines the chiefe points contained in them In the next place wee are to consider of those doctrines which arise out of them both for our instruction and consolation And first out of Gods couenant is grounded vpon his vndeserued grace goodnesse this contract of mariage wee may obserue that the couenant of grace betweene God and his Church is grounded vpon Gods free mercie and vndeserued goodnesse without any condition of our owne workes and worthinesse Neither is it here said that hee would marrie the Church if she were iust holy faithfull and worthie his loue but hee absolutely promiseth without all conditions that hee will marrie her and being married will endow her with righteousnesse iudgement pardon of her sinnes faithfulnesse so that these are not the causes mouing the Lord to espouse the Church but because in his free loue he hath married her therefore hee will prosecute her with his loue and bestow all these graces and benefits vpon her But this most cleerely appeareth whereas hee saith hee will marrie her in benignitie and mercie for benignitie presupposeth the Churches want and pouertie and mercie presupposeth her miserie neither if she were rich in her selfe should she neede the Lords beneficence nor if she were in happie estate should she neede mercie and compassion Secondly wee may obserue that the Lord alone is the author of this spirituall mariage for when wee neither seeke nor desire it hee wooes vs and also inclines vs to grant his suite And therefore let the Lord haue the whole glorie of his owne worke and let not vs rob him of any part thereof by ascribing it to our owne free will merits or worthinesse Thirdly we here leanre what is the great dignitie and excellencie The dignitie of the faithfull of the Church and of euery faithfull man for howsoeuer they are basely esteemed of in the world and accounted the very ofscouring of al things yet in truth there is none equall with them in honour and worthinesse seeing it hath pleased the Lord of Lords and King of Kings to espouse them vnto himselfe When Saul offered Dauid his daughter in mariage hee thought it such an high degree of honour as he was altogether vnworthie of so that in sight of his owne meannesse he crieth out What am I and what is my life or the 1. Sam. 18. 18. familie of my father in Israel that I should be sonne in law to the King how much more then may we filled with rauishing wonder exclaime what are we dust and ashes miserable and wretched men that wee should be aduanced to this royall dignitie as to be the spouse of the glorious King of heauen and earth The vse which we are to make hereof is that if we are not We must desire the spirituall honour of the faithful as yet inuested with this honour we labour to attaine vnto it for if we doe as it is the nature of all men desire honour and preferment why doe wee follow a shadow and neglect the substance why doe we like children runne after the bubble of vaine and momentanie glorie and in the meane time neuer seeke after that superexcellent and eternall glorie of being espoused vnto God especially considering that worldly honour is vncertaine both in getting and in the keeping and seeing if wee labour after this honour of being married vnto God wee shall most surely attaine vnto it for the Lord himselfe publisheth and offereth this contract and there can no impediment hinder it vnlesse we our selues forbid the banes And secondly those that are aduanced alreadie vnto this height of honour must neuer forget to be truly thankfull vnto him who is the author of their aduancement when they deserued by their sinner ignominie and disgrace Fourthly wee may heere learne that the poorest faithfull The poorest faithfull man richer then the wealthiest worldling man is in better estate and possessed of more rich treasures then the wealthiest Mammonist in the world for they haue Christ himselfe and all his benefits they are true owners of the treasures of his righteousnesse and obedience yea and by vertue of this spirituall mariage they haue right and interest not only to all the temporall benefits of this life but they also haue the ioynter of Gods kingdome assured vnto them Fiftly being espoused to God let vs euer remembring this We ought to behaue our selues as it becommeth the spouse of Christ honourable aduancement
appeareth Ezech. 45. 11. and the Epha was almost a pottle lesse then our bushell whereby is signified first the slauish condition of the people in their captiuity for Barley was eaten onely of slaues and captiues and not of free women secondly their pouerty which is noted by the small quantitie of this course fare alotted vnto them as their onely sustenance for a long time so that their fare was both course and sparing thirdly here is imployed the Lords loue in that he gaue them some maintenance for the preseruation of life and but a sparing measure of course foode that hereby hee might humble and reclaime them The meaning then of this part of the vision is as the Prophet bought the adultresse so shall the people be bought and sould and liue like slaues and seruants as he bought her at a low base rate euen for halfe the price of a seruant so they shal be basely esteemed and meanly valued more like vassels and slaues then the spouse of God as he doth not giue vnto her Wheate but Barley and that in small quantitie so the Lord will afflict them with course dyet whereof they shall not eate vnto saciety but sparingly by measure as if the Lord should haue said seeing you haue abused your liberty vnto licentiousnes and when the reigne was laied on your owne necks haue runne away from me like vnrulie colts therefore I will bridle and curbe you in with captiuitie and make you to returne vnto mee seeing euery base trifle hath moued you to sell your selues to be slaues to sinne I will also cause you like slaues to be bought and sould at vile rates seeing you haue abused your honourable estate vnto which I called you namely to be my Church and people and haue thereby bene puffed vp in pride I will humble you with your enimies contemptible disdainefull vsage of you seeing your plentie and prosperitie hath made you to forget and neglect me I will rub your memorie with pouerty and want but yet I will not leaue you comfortlesse for I will not vtterly forsake you and suffer you to perish in your penurie but will allow vnto you some poore maintenance and by my hard vsage I will not destroy you but buy you that is reclaime and reduce you againe vnder my gouernment And this is the meaning of the words The instructions hence to be gathered are these First wee may obserue that the Lord approueth his loue to the people of Israell by Afflictions a signe of Gods loue those afflictions which hee layeth on them to the end that he may reclaime them from their sinnes For as there is no greater signe of Gods hatred and our rejection then when the Lord giueth vs ouer vnto our selues to doe what we list to prosper in our sinnes and without any checke to run forward in the wayes of wickednesse to our destruction so can there not be a more euident signe of his loue then when like a carefull father he correcteth vs that he may not disinherite vs and maketh the pleasures of sinne loathsome vnto vs by mingling them with the Wormewood of afflictions And hence it is that the Apostle sayth that whom the Lord loueth he chasteneth and he scourgeth euery sonne whom he receiueth Heb. 12. 6. Apoc. 3. 19. Heb. 12. 6. So Apoc. 3. 19. For the Lord aymeth not at our hurt and punishment but at our good and profit that we might be pertakers of his holinesse Heb. 12. 10. And Heb. 12. 10. when wee are iudged we are chastened of the Lord because wee should not be condemned of the world as it is 1. Cor. 11. 32. 1. Cor. 11. 32. The Lord bridleth vs with afflictions that we may not run headlong in the course of sinne and like a good scholemaister he correcteth vs that he may teach vs in his wayes and make vs more diligently apply our lessons And this Dauid well knew by his owne experience and therefore he sayth Psal 119. 67. Before I was afflicted I went astray but Psa 119. 67. 71 now haue I kept thy word And verse 71. It is good for me that I haue beene afflicted that I may learne thy statutes When our heauenly Physition dyeteth vs from the pleasures of sinne which we loue better then out meate and drincke giueth vs the bitter pils and loathsome potions of afflictions it is a signe that he intendeth the cure and that there is some hope of our recouery but when he letteth vs haue whasoeuer we lust after and letteth our appetite bee the onely rule of our diet it is a shrewde token that he hath giuen vs ouer as being a desperate cure when our father suffereth vs to goe on in all wicked and licentious courses it is a signe he neglecteth vs and meaneth to disinherite vs when our Lord and maister lets vs neglect all dueties without controlement and suffers vs to goe on in our stubbornenesse and disobedience without any reproofe or correction hee makes it manifest that his purpose is to turne vs out of his seruice and when he lets vs feed at will in the pleasant pastures of sinne it is more then probable that hee hath destinated vs to the slaughter The vse which we are to make hereof is first that wee The vses faint not in our afflictions imagining that they are signes of Gods hatred and our rejection but beare them with patience considering the Lord hereby sheweth his loue and care ouer vs especially let vs be not onely patient but also ioyfull and thankfull when the Lord crosseth vs in our sins and restraineth vs from going forward in any course of wickednesse for such afflictions are blessed which preserue vs from Gods eternall curse and that is a sweet chastisement which keepes vs from being condemned with the world Secondly seeing the Lord in loue correcteth vs that hee may reclaime vs from our sinnes let vs when we suffer any affliction labour to finde out our sinnes bewayle them and turne from them vnto the Lord by true repentance and then the same loue which moued the Lord to correct vs will also moue him when we are reformed to ease vs of our affliction neyther will he cause vs any longer to drink these bitter potions when hee hath already recouered vs of our health Thirdly wee learne to iudge charitably of those whom the Lord exerciseth with afflictions and not to imagine that because any are extraordinarily afflicted therefore they are more then ordinary sinners as the Iewes did Luke 13. 1. 2 Luk. 13. 1. 2. And the Barbarians Act. 28. 4. For then we shall condemne Act. 28. 4. the generation of Gods children Psal 73. 15. Yea euen the Son Psal 73. 15. of God himselfe as it is Esa 53. 3. 4. Esa 53. 3. 4. Secondly wee may here obserue what fearefull punishments The punnishment of Idolatrie the Lord inflicteth vpon those Idolaters whom hee purposeth to conuert and saue first
himselfe in marriage Now because this tedious captiuitie and confused anarchie should not be without comfort therefore the Lord giueth them some testimonie of his loue by assuring them that hee would as well waite for their true conuersion as they for his mercy and that in the meane time he would not reject them and make choyse of some other people to be his Church but would stay his choyse till vpon their true repentance hee might receiue them into his former loue and fauour And this is emphatically signified in these words And I wil be so vnto thee wher the Lord not doth explicate his meaning at large but like those whose mindes are exceedingly perturbed with griefe indignation or some singular commiseration he vseth this abrupt and broken speach as though it so much grieued him to deferre reconciliation and to withhould the outward testimonies of his loue from his people that he was not able to pronounce this his definitiue sentence at large but in these abrupt and broken speeches So that here is Iudgement mixed with Mercie Iudgement in that he with-houldeth from them the signes of his loue for a time Mercie in that he with-houldeth them not for euer Iudgement in that he would not as yet admit them to be his people Mercy in that for their sakes he wil make choyce of no other but expecteth their repentance that thereupon hee might be reconciled vnto them But against this there may be made two obiections first An answere to a two-fold obiection that this testimonie of Gods loue and hope of their future reconciliation will not stand with Gods former threatnings namely that hee would no more haue mercy vpon them Chap. 1. Ver. 6. That they should not be his people nor he their God Ver. 9. That hee had vtterly diuorced and rejected them Chap. 2. Ver. 2. And secondly that it will not stand with the euent seeing the Lord did neuer after espouse this whole people nor yet them alone Both which obiections are taken away with one answere namely that this Prophecie is not to be vnderstood of the whole body of the people but of the faithfull amongst them which belonged to Gods Election of which it is truely verified so as it may well stand with the former Prophecie and the future euent For though he rejected the whole body of this people yet he reserued a remnant according to the Election of grace Rom. 11. 5. whom after their repentance and conuersion he did espouse to him and for these hee reserued his grace so as he would not after the people were excluded from the outward couenant admit of any other neyther before the comming of Christ nor after he was come till he had called and reconciled them and so vpon occasion of their calling and conuersion hee called also and conuerted the elect Gentiles amongest whom they were scattered and to them both who only were the true Israelites according to the spirit he made good his promises of mercy and grace and this appeareth Math. 10. 5. 6. 15. 24. 26. Act. 13. 46. Mat. 10. 5 6. 15. 24 26. Act. 13. 46. And so much for the exposition of the words the doctrines which from hence arise are these First whereas the Lord saith that he will not presently be reconciled vnto the Length of affliction no signe of our rejection Church of Israell but she shall waite his pleasure and bee content to liue in an afflicted estate vntill hee saw fit time of giuing vnto her assurance of his loue and fauour hence we learne to arme our selues with patience when our afflictions are tediously continued and not desperately to cast aside all hope as though the length of our afflictions were a signe of our vtter rejection for as it appeareth in this place the Lord causeth the afflictions euen of those that belong to his Election to endure for a long time together and maketh them to wayte and expect till hee seeth the fit time for their deliuerance Examples hereof we haue in the captiuitie of Aegypt and Babilon in Dauid Iob and many others The vse hereof is that though our afflictions be of long We must waite vpon God for deliuerance frō our afflictions continuance we waite the Lords leasure and possesse our soules with patience and so in the end wee shal be assured of deliuerance An example hereof we haue in Dauid Psal 40. 1. I wated patiently for the Lord c. In the faithfull grieuously Psal 40. 1. and 123. 2. Esay 8. 17. afflicted Psal 123. 2. Esay 8. 17. in Iacob Gen. 49. 18. Which duety that we likewise may performe let vs consider first that the Lord inioyneth and requireth it at our hands Psal 37. 34. Wayte thou on the Lord and keepe his Psal 37. 34. way Secondly that the Lord wayteth vpon vs that hee may finde vs fit to receiue his mercy that is humbled in the sence and feeling of our owne misery and want and earnestly hungring after his grace Esa 30. 18. Yet therefore will the Lord Esay 30. 18. wait that he may haue mercy vpon you Seeing then the Lord wayteth on vs to shew mercy great reason haue we to wait that we may receiue mercy for waiting and attending better becommeth suiters then benefactors Thirdly let vs waite vpon the Lord because the holy Ghost commendeth it vnto vs as a good thing Lamen 3. 26 Lamen 3. 26. It is good to trust and to waite for the saluation of the Lord. Fourthly if being afflicted we doe not onely watch but also wayte in prayer it is a good argument to confirme our faith in this assurance that our prayers shall be heard and our petitions graunted and therefore the Church vseth this reason for the strengthening of her faith Esay 33. 2. O Lord Esa 33. 2 haue mercy vpon vs we haue wayted for thee And Mich 7. 7. Mich. 7. 7. she joyneth these two together I will wait for God my sauiour my God will heare Of this Dauid had experience Psa 40. 1. Psal 40. 1. I waited patiently for the Lord and hee inclined vnto mee and heard my cry Fiftly because our waiting and patient abiding the Lords leasure shall assuredly haue a good issue for he will not suffer those that wait vpon him to goe away ashamed Esay 49. 23. And howsoeuer the hope of the afflicted may bee Esa 49 23. deferred yet it shall not perish for euer Psal 9. 18. But those Psa 9. 18. that attend the Lords leasure in the end shall be exalted haue the land in possession Psal 37. 34. They shall be saued and deliuered Psal 37. 34. from all euill Pro. 20. 22. Yea they shall be eternally Pro. 20. 22 blessed Esay 30. 18. The Lord is the God of iudgement blessed Esa 30. 18. are all they that wait for him Howsoeuer therefore the hope of the afflicted being deferred is for the present bitter and irkesome yet
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
mind times of old wherein the Lord gaue vs sure testimonies of his loue and so from the immutabilitie of his loue mercy and goodnesse wee may receiue comfort So Dauid Psal 77. 11. Psal 77. 11. Secondly we may obserue how the Church behaueth her selfe when shee seemeth left and forsaken of God namely she sits downe like a desolate widdow and spendeth her time That we must not be carelesse and sencelesse in the time of affliction in mourning and lamentation whence we learne not to make light of this heauie affliction nor to walk vnder this waighty burthen with stiffe and stretched out necks but when God in the time of affliction seemeth to estrange and absent himselfe we must humble our soules with mourning and lamentation watch and waite for his returne and continually cry and call vpon him by hearty prayer desiring nothing in the world so much as that hee will hasten his comming and re-assure vs of his fauour And if we thus behaue our selues then shall we finde Gods promise verified Esa 54. 8. For a Esay 54. 8. little while haue I forsaken thee but with great compassion will I gather thee And by this meanes also shall we gather vnto our selues assurance that we are indeed espoused vnto God when as the Lord our husband hauing absented himselfe in some displeasure we doe not like strumpets rejoyce in his absence or if there be any little griefe seeke to put it off by haunting the company of vaine persons and by passing the time in sports and pastimes but like loyall and louing wiues bewayle his absence and displeasure taking delight in nothing till wee enjoy his loue againe in whom our soule delighteth Here therefore two extreames are to be auoyded for as we must not sincke and fall downe flat vnder the burthen of Gods displeasure so we must not stand vpright with stiffe and stretched out necks casting it aside without care or sorrow but we must take the middle course that is we must stoupe and buckle vnder our burthen as being weary of bearing it we must sit downe and mourne like a widdow forsaken and desolate delighting in nothing till wee feele and finde that God deligheth in vs and is reconciled vnto vs. An example hereof we haue in the Church Psal 137. 2. 3. Psal 237. 2. 3. Thirdly we are to obserue Gods wise mixture of Mercy and Iudgement that the Church might neyther be secure Gods wise mixture of Mercy and Iudgement and carelesse nor yet comfortlesse and without hope for whereas he saith that she shall sit mourning for many dayes herein is implyed that her afflictions should neyther bee very short nor very long First hee sheweth that they should not be very short for they should last for many dayes and then that they should not be very long for they should not last for many ages or many yeares but onely for many dayes He doth not reckon the time by minutes or houres for then they would haue beene secure and wretchlesse and so taking no care to arme themselues with patience they would haue beene altogether vnprepared when contrary to their hope their afflictions were tediously continued nor yet by yeares or ages least whilest he sought to arme them with patience he should disarme them of hope vvhich is our chiefe stay to keepe vs from sincking vnder affliction The vse which we are to make hereof is that vvhen vvee are in affliction vve doe neither expect present deliuerance nor yet imagine that God will forsake vs for euer For if our hopes be frustrate vve shall grow impatient and if vve haue no hope at all we shall grow desperate Fourthly vve may obserue that he saith the Israelits should That our afflictions are momentanie howsoeuer they seeme tedious to the flesh continue in their afflicted estate many dayes vvhereas in truth they continued diuers ages euen sixe hundred fourescore yeeres So hee saith that the Church of the Smirnians should haue tribulation for ten dayes Apoc. 2. 10. And that the Church should be fed in the vvildernesse of affliction a thousand two hundred and threescore dayes Chap. 11. 6. By vvhich computation hee teacheth vs how vve are to accompt of the time of affliction namely howsoeuer to the flesh it seeme long and tedious yet it is to be judged short momentanie in comparison of that eternall glory vvhich attendeth for vs after vve haue finished the short skirmish of afflictions When as therefore our troubles and crosses seeme so tedious as though they would neuer end let vs comfort our selues with this consideration that they are in truth but light short and momentanie in respect of that superexcellent and eternall waight of glorie which is reserued for vs. 2 Cor. 4. 17. 2 Cor. 4. 17. Fiftly whereas the Lord describing the widdowhood of the Church of Israell and the seperation betweene him and her doth after-wards expound himselfe and sheweth that it consisteth in the taking away of their King Magistrates The Magistracie and Ministerie signes of gods presence ciuill gouernment and the meanes of his publicke worship and seruice hence wee learne that Princes wisely ruling in the common wealth and godly and faithfull Ministers publickly executing their functions which concerne gods pure and sincere worship in the Church are notable signes representing vnto vs Gods owne presence So that where the Lord hath established a lawfull and vvise Magistracie and a godly learned and faithful Ministerie there himselfe is present ioyned in a neere communion with that church common-wealth where these are wanting from thence the Lord may be said to haue withdrawne himselfe and to haue made a seperation leauing such a people in the estate of an afflicted vviddow And this appeareth not onely in this but also in diuers other places of scripture For first for Kings and Magistrates they are said to be breathing and mortall gods and the children of the most high vvho in their gouernment after a more peculiar manner resemble their heauenly father Psal 82. 6. 7. In vvhose assemblies God standeth and Psal 82. 6. 7. judgeth righteous judgement ver 1. God standeth in the assemblie of gods he iudgeth among gods And for the ministery and publicke seruice of God vvee haue Christs promise That where two or three are gathered together in his name there is hee in the middest of them Mat. 18. 20. And howsoeuer Mat. 18. 20. being infinite he filleth heauen and earth vvith his presence yet after a more peculiar manner he walketh in the middest of the seauen golden candlestickes Apoc. 1. 13. that is he is present in his Church to rule defend and preserue it And hence it is that vvhen Dauid vvas banished from the Temple and debarred of the publike meanes of Gods worship hee complayneth that he vvas banished from Gods presence and cast Psal 42. 2. and 84. 1. 2. out of his sight Psal 42. 2. and 84. 1. 2. The vse hereof is first
word of the Lord ye Children of Israell Secondly the cause hereof which is a controuersie betweene the Lord of heauen and earth who is the party offended and both the plaintiffe and the judge and the Israelites who are the delinquents and parties offending For the Lord hath a controuersie with the inhabitants of the Land Thirdly the crimes whereof they are accused and conuicted which are the causes mouing the Lord to pursue them with his justice because there is no truth c. In the handling of which points I will obserue this order First I will expound the wordes Secondly obserue out of The order obserued in handling these verses them such instructions as they naturally offer vnto vs. Thirdly I will apply them to our owne times Concerning the First we are first to note the context and so come to shew the meaning of the words themselues In The context the former chapter the Lord vnder certaine types and Parables comforted those Israelits which were to be afflicted in a grieuous and tedious captiuitie by assuring them of his loue and that their miseries were but the chastisements of a louing father for their good and conuersion and not the punishments of an enemie for their hurt and destruction Now lest the secure Israelits of his owne times should take encouragement vnto them by the former doctrine of consolation to be moued thereby to continue in their impaenitencie hee sheweth that howsoeuer the Lord was purposed to be gracious vnto his elect Israelits in after ages yet he would in the meane time punish seuerely those haynous enormious sinnes as raigned amongst them vnlesse they preuented his judgements by their vnfained repentance And this is the context now let vs come to the meaning The peoples summons of the words Heare the word of the Lord ye children of Israell Wherein the Prophet summoneth the people to appeare before the Lord to answere vnto such things as should bee The exposition objected and laid to their charge For as judges before they suffer any to be accused or condemned doe cause their clarke or cryer to summon and call forth the partie to see what hee can answere for himselfe so doth the Lord take the same iudiciall course with sinners for the approouing of his righteous judgements that is hee citeth them before he accuseth them and accuseth them before hee condemneth them The which summons hee pronounceth sometimes immediately by himselfe as when he cited Adam to appeare before him Gen. 3. 9. in Paradise Gen. 3. 9. And thus hee summoneth men when as he speaketh vnto their harts consciences by his judgements and punishments And sometimes by his Ministers and that either men or Angels by men as by his Prophets ambassadors an example whereof we haue in this place the like whereof we haue Esa 1. 18. Ier. 2. 4. 5. Mich. 1. 2. Esay 1. 18. Iere. 2. 4. 5. Mich. 1. 2. and 6. 1. 2. 3. and 6. 1. 2. 3. c. By Angels either in this life when he maketh them his instruments and ministers of his afflictions judgements and punishments or at the end of the world when as the arch-Angell with the sound of his trumpet shall summon all men to appeare before the tribunall seate of Gods iudgement of which we may read Math. 24. 31. Mat. 24. 31. 1. Cor. 15 52. 1. Thes 4. 16. The drift of the summons 1 Cor. 15. 52. 1 Thes 4. 16. Now the maine drift of these summons is to moue the people to heare with greater reuerence care and conscience the reprehensions and comminations which after follow for howsoeuer they might haue some reason to neglect and contemne them if they regarded the Prophets person and the meanesse of his qualitie condition yet there was great cause why they should heare them not onely with reuerence but also with feare and trembling if they considered that he was but a cryer who summoned them in the name and at the appointment of the supreame judge of heauen earth and but a meane ambassador who deliuered vnto them not his owne words but the ambassage of his glorious and most mighty king from whom he is sent But let vs more specially consider of those arguments The arguments here vsed to moue attention which are contained in these summons proclaimed by the Lords Cryer whereby he moueth them to receiue his message with attention feare and reuerence The first is taken from the manner of his speach which is vsed when matters of great waight and importance follow and therefore is not to be hearkened vnto negligently or lightly to be regarded The second is taken from the person of him from whom this message is deliuered namely because it is Iehouah that speaketh vnto them who created them and continually preserued them who is al-sufficient to reward those who harken vnto him and almighty to punish those who neglect his word who had giuen vnto them many testimonies of his loue and multiplyed vpon them all his benefits aboue all other nations of the earth who did not reprehend and punish them for mallice to their persons or other sinister respects but that he might preserue them from vtter destruction if they would repent and forsake their sinnes or glorifie his justice in their punishments if by no meanes they would be reclaimed but obstinately persist in their sins after they had so often warning The third reason to moue them to heare and obey the voyce of the Lord summoning them by his Prophet is taken from their owne persons to whom the message is deliuered in that they were the people of Isel descended of the holy Patriarkes chosen amongst all other nations to be Gods peculiar Church and people with whom God had made a couenant and had on his part most absolutely performed it preseruing them from their enimies and multiplying vpon them all his benefits And this is the peoples summons where by they who had The controuersie between the Lord and the people of Israell a long time neglected the word of the Lord in the mouth of his Prophets were now cited to answere their contempt before the Tribunall seat of Gods Iudgement Now followeth the cause of this summons which is for the tryall of a controuersie betweene the Lord and the people of Israell For the Lord hath a Controuersie with the Inhabitants of the Land Where first we are to consider the nature of this controuersie and secondly the parties betweene whom it is controuerted Gods controuersies with a people are eyther verball or reall Verball when as by his word eyther immediately pronounced by himselfe as we may see in the example of Cain or by his Ministers he reproueth conuinceth and condemneth a people for their sinnes and threatneth his Iudgements due vnto them Reall when as a people notwithstanding Gods reprehensions and threatnings continuing in their impenitencie haue deserued punishments inflicted vpon them Of both which kindes of controuersies
reasoneth 2 Cor. 3. 6. 7. 8. 9. 2. Cor. 3. 6 7. The vse of this doctrine respecteth both Ministers and people the Ministers first for instruction that seeing the Lord hath aduanced them to such Honour and Dignitie they walke worthy this high calling thinking no paines too much which they shall take for the aduancement of Gods glory who hath so exceedingly honoured them Secondly for their consolation encouragement against all Consolation for Gods Ministers against contempt the miserie pouertie reproch contempt which they suffer in this life For though outwardly they are poore and destitute of all worldly pompe yet they are like the Kings daughter all glorious within though they are despised of men yet they are highly esteemed before God though the world esteemeth them as the very ofscouring of all things yet the Lord hath chosen them to be his chiefe Officers his Ambassadours his Stewards his Keepers of the inestimable Treasure of his Word and of his great seales the Sacraments of Baptisme and the Lords Supper The vse which concerneth the people is that they honour The people ought to reuerence Gods Ministers them whom God thus honoureth and that they behaue themselues towards their Ministers as it becommeth the rest of the familie to behaue themselues towards the steward or Treasurer the people towards the Ambassadour yea the children towards their fathers For looke what honor is done vnto them as being Gods Ambassadours that the Lord accounterh as done vnto himselfe whose person they sustain looke what disgrace and reproach is offred against them as being his Ministers the Lord esteemeth it as offred against himselfe and therefore will neuer let it goe vnpunished eyther in this life or in the life to come for if Dauid could not endure those insolent abuses which were by Hanun offered 2. Sam. 10. against his Ambassadours whom in loue and kindnesse he sent vnto him but reuenged them with the death and destruction of a great part of the people of Ammon how much lesse can the Lord endure that reproach injuries outrages should be offred against his Ambassadors and not reuenge these indignities which are not so much offred against men as in them against himselfe Fearefull examples hereof wee haue in the Scriptures as in the conspiracy of Corah and his associates whom the earth swallowed quick Numb 16. In Numb 6. 16. Ieroboam whose hand was withered vp for the contempt and violence which he offred against the Lords Prophet 1 Kin. 1. King 13. 13. In the two Captaines their fifties who were destroyed with fire from heauen because they came not to the Lords Prophet with that submissiue reuerence which beseemed them 2 King 1. 9. 10. 11. 12. In the fiftie two children 2. King 1. 9. 10 who were destroyed by Bears for scoffing at Elisha 2 Kin. 2 2. King 2. And the in people of Israell who because they mocked the messengers of God and despised their wordes and misvsed the Prophets therefore they were subjected to Gods heauie 2. Chro. 36. 16. 17. wrath and in the end vtterly destroyed 2 Chro. 36. 16. 17. The second thing to be obserued is the gorse ingratitude Our vngratefull abuse of Gods benefits of our corrupt natures whereby it commeth to passe that the more God multiplyeth his mercies the more ready we are to rebell against him and to prouoke his wrath by our sinnes for whereas Gods manifould benefits multiplyed vpon vs should make vs to humble our selues before him in that he hath made vs so deepely indebted to his infinite goodnesse we contrariwise abusing them make them serue as so many steps whereby we may ascend into the seate of pride whereas they should serue as so many common places to put vs in minde of Gods gracious goodnes towards vs we abusing them are made hereby more forgetfull of God as though now being throughly furnisht vve had no further neede of his helpe vvhereas they should serue as so many motiues to stirre vs vp to holy obedience that thereby vvee may glorifie God the author of all our good vve hereby grow more vndutifull like cockred children towards their Parents or pampred horses towards their maisters and are more ready to fall into the sinnes of pride voluptuousnesse loue of the world profanenesse and vtter neglect of religion and all religious dueties whereas the abundance of Gods blessings vvhich vve injoy should make vs to pittie and take compassion on those who want them they abused through our corruption doe make vs to disdaine contemne them furious and cruell in reuenge and insolent in offring wrongs and injuries And hence it is that the Lord doth so carefully vvarne the Israelites that when they did injoy all the blessings of Canaan they should not forget and rebell against him Deut. 6. 10. 11. 12. Into vvhich sinne they shamefully Deut. 6. 10. 11. Psal 62. 10. 1. Tim. 6. 17. fell notwithstanding they were thus admonished So Psal 62. 10. 1 Tim. 6. 17. Examples of this vngratefull abuse of Gods blessing we haue in Saul Ieroboam Naball Nebuchadnezzar Hos 10. 1. and 13. 6. the people of Israell but neuer vvas age more fruitfull of these examples neuer land more plentifull in these vngratefull presidents then this of ours wherein the more the blessings of God abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound likewise so that hard it is to finde a man bettered by Gods benefits or more zealous of Gods glory the more blessings they receiue from him but contrariwise the more they abound in honors riches peace health and all kind of prosperity the more they shew their profanenes irreligion worldlines and vtter neglect of all holy duties The vse of this doctrine is first that seeing through our corruption we are so apt to abuse Gods blessings we be made hereby more watchfull ouer our owne hearts when wee are in prosperitie that we be not ouertaken with this vnthankfulnesse and that wee bee no more earnest in begging these temporary benefits then in praying also for an holy vse of them that they may serue as helps and furtherances vnto vs in all holy and Christian dueties for if the more we abound in them the more we abound in sinne against God then doe they cease to bee blessings and benefits and become snares to intangle vs and thornes to choak in vs all vertue and godlinesse Secondly that we arme our selues with patience when as wee are not so much increased in these temporall benefits seeing the Lord herein respecteth the good of his children and with-holdeth worldly blessings from them because hee knoweth they would abuse them vnto sinne Thirdly that we be not vexed out of measure with impatiencie when as those of whom we haue best deserued doe shew themselues vngratefull to vs considering that wee continually shew our selues much more vnthankfull against God vnto whom we are
infinitely more indebted The third thing to be obserued is that the Lord condemneth Vngratefulnes condemned as a great sinne this vngratefull abuse of his blessings and benefits as a great sinne not onely in this but also in many other places So Esay 1. 2. 3. he condemneth it as a vice worse then brutish Esay 1. 2. 3. 5. 5. Esay 5. 5. he complaineth that when he had done what hee could for his vineyard yet still it brought forth wilde grapes so Ezech. 16. 16. 17. that the people abused his blessings Ezech. 16. 16. as meanes to further them in Idolatry So Hos 10. 1. Hos 10. 1. and 13. 6. and 13. 6. But as this sinne is in all men grieuous so it is in Gods Ministers most haynous both because the blessings which they injoy being extraordinary doe require extraordinarie thankfulnesse and also in that they are daylie informed out of Gods word both whence they haue these benefites and that the Lord for all onely requireth a thankfull heart wee hauing nothing else to returne vnto him Now this vnthankfull abuse of Gods benefits vnto sinne Ingratitude diuers wayes committed is committed diuers wayes First when as wee doe not acknowledge God the authour of the benefits which we injoy but ascribe them vnto some other things as vnto Idols an example vvhereof vvee haue in the Israelites Ierem. 44. 17. Ier. 44. 17. Hos 2. 5. 8. Hos 2. 5. 8. or vnto a mans owne wit power industrie and labour an example whereof vvee haue in the King of Ashur Esay 10. 13. and in Nebuchadnezzar Dan 4. 27. Esay 10. 13. Dan. 4. 27. Hab. 1. 16. and this is to sacrifice to our owne nets as is is Hab. 1. 16. Secondly when as knowing God to be the authour of the blessings which we enjoy we doe not praise him with thankfull hearts nor imploy his gifts to the aduancement of his glory which are the chiefe ends for which he hath bestowed them Psal 105. 45. Psal 105. 45. Lastly vvhen as vve abuse Gods blessings as meanes and motiues to with-draw vs from performing the dueties which God requireth of vs and to incite vs to the committing of the contrary vices As vvhen by Gods blessings vvee are made more slack and negligent in the dueties of his worship and seruice as those are who to maintaine state come not to the assemblies of Gods Saints to heare the Word and call vpon his name when as injoying prosperitie we be moued thereby to with-draw our hearts from God and to set them vpon the world when as honours make vs neglect him who hath aduanced vs when as riches like thorns choak in vs the seede of the word so as Gods spirituall graces cannot spring in vs when as injoying pleasures we wallow in these worldly delights and spend that precious time wholy in them which should bee bestowed in Gods seruice when as by worldly prosperitie we are made more proud insolent disdainefull impatient reuengefull cruell vnmercifull voluptuous spending we care not what vpon back belly and vpon the filthy lusts of the flesh And this is the chiefe and most vngratefull abuse of Gods benefits when as we doe not onely not glorifie him but dishonour and injure him in his owne gifts as if the poore Subject being inriched by his Prince should imploy his riches in furnishing himselfe for the seruice of the Princes enimie or as if the wife hauing from her husband abundance of all things should abuse his gifts for the hiring and rewarding of filthy adulterers as Ezech. 16. 16 17. 33. The ingratitude of this land it is Ezech. 16. 16. 17. 33. The vse of this doctrine serueth to conuince the greatest part of our land of this sinne of vnthankfulnesse seeing the more the Lord multiplyeth his benefits of peace prosperitie and abundance of all good things the more we multiply our sins abusing his grace vnto wantonnesse and his manifold blessings as arguments to continue vs in our impenitencie securitie and hardnesse of hart For are not those most colde in all dueties of religion who most abound with these benefites doe they not choake the seed of the Word in the most and make it vnfruitfull and in stead of louing and praysing God the more for his blessings doe not men hereby grovv louers of the world and forgetfull of God doe not those vvho abound most in wealth honours and pleasures imploy all to the dishonour of God and the seruice of sinne and sathan spending Gods gifts in pride excessiue brauerie surfetting drunkennesse and filthy lusts of the flesh so that the Lord may in our time justly take vp this complaint of England that the more he hath increased it in his benefits the more it hath sinned against him The last thing to be obserued is the punishment of this vngratefull abuse of Gods blessings and that is wheresoeuer The punishment of ingratitude Gods gifts are thus abused by any there he will strip them of them and not onely so but will also bring vpon them the contrarie euils as in this place because they abused their honour and aduancement hee doth not onely threaten to take it from them but to turne it into shame and reproach So he threatneth his vineyard that because in stead of the sweete grapes of righteousnesse it brought forth nothing but the sower grapes of sinne after he had bestowed all his cost and labour about it he would not onely abandon and let it alone but pull downe the hedge and lay it waste to be deuoured of the beasts of the field So when as the children Esay 5. of Israell were not moued by Gods benefits to loue and obedience but sinned and prouoked him with their rebellions he doth not onely with-draw his blessings but his wrath being inflamed against them he bringeth vpon them his fearefull judgements Wherevpon one maketh this conclusion Quantò maiora beneficia sunt hominibus constituta tantò grauiora peccantibus iudicia the greater benefits that Chryso super Math. wee receiue from God the greater shall bee our punishments if we abuse them vnto sinne Mat. 11. 21. Mat. 11. 21. The vse hereof is that seeing the Lord with a liberall hand That we must returne thankfulnes to God for his benefits hath sowen the seed of his benefits amongst vs wee returne vnto him the haruest of loue obedience and thankfulnesse otherwise if wee vnthankfully abuse Gods blessings vnto sinne the Lord will not onely strip vs of them but also bring vpon vs the contrary euils he vvill turne our peace into war our libertie into tharldome our health into sicknesse our plentie into penurie vvant our glory into shame and that vvhich vve most feare shall come vpon vs or else vvhich is worst of all if he continue these his gifts yet he vvill make them of blessings curses of benefits punishments by giuing vs ouer to our owne wayes and suffering vs to goe on as in
giuing them to vnderstand God judgeth vs according to our vsuall conuersation and not our extraordinarie actions that hee would not in examining and judging of them stand vpon their errours by-pathes and extraordinary actions but vpon their vsuall behauiour and vpon their ordinarie course in their life and conuersation From whence we learne that the Lord in the day of his visitation will not regard nor examine our sinnes to punish them nor our good actions to reward them if they be extraordinarie and extrauagant but will deale with vs according to our customable carriage of our selues and vsuall demeanure so that if our way and course of life wherein we walke be the way of holynesse and righteousnesse he justifieth and approueth of vs notwithstanding our many slips and fals in this way and errours by-pathes and digressions out of this way for not onely they are to be accounted blessed of God who sinne not seing thus the blessing should belong to none of the sonnes of Adam Christ excepted but they also are blessed Who haue not stood in the way of sinners nor sate in the seate of the scorners as it is Psal 1. 1. that is who haue not made Psal 1. 1. a custome and vsuall practise of sinne and wickednesse and the reason is because the Lord doth not judge vs as he findeth vs in some by-way where into we haue bene thrust with some violent or suddaine passion but according to that way wherein we walke with a constant purpose and setled resolution So it is saide that they are blessed who are vpright in their way and walke in the Law of the Lord Psal 119 1. Psal 119. 1. that is they are blessed notwithstanding all their infirmities and imperfections who in the vprightnesse of their harts desire to keepe a constant course in godlynesse and howsoeuer they often goe astray through errour and corruption yet make choise of Gods Law as the way wherein they desire to walke For if the Lord should marke what is done amisse who were able to abide it Psal 130. 3. If hee should Enter into iudgement with vs and examine our particular Psal 130. 3. faults none that liueth should be iustified in his sight Ps 143. 2. Psal 143. 2. But the Lord knoweth our weaknesse and accepteth of our desire and indeauours he doth not deale with vs after our sins nor rewards vs after our iniquities but as a father hath compassion on his children so hath the Lord compassion on them that feare him for he knoweth whereof we be made he remembreh that wee are but dust as it is Psal 103. 10. 13. 14. Psal 103. 10. 13. As therefore a louing father beareth with the infirmities of his childe when he seeth that he taketh good courses indeauoureth with an earnest desire to please him so the God pardoneth our infirmities when we haue good indeauours Lord much more accepteth of the imperfect obedience of his children when as he seeth that with vpright harts they desire to serue and please him couering their imperfections with Christs perfect righteousnesse and washing away their corruptions in his most precious blood so as in the day of judgement they shall not arise against them to their condemnation Although Dauid did make a fearefull digression out of the way of righteousnesse when as he committed murther and adulterie and numbred the people yet God did not judge him according to these particular slips because in the whole course of his life he kept the wayes of the Lord and hated all by-wayes of falshood and iniquitie as himselfe professeth Psal 18. 21. and 119. 104. Hee did not condemne Peter for digressing into the way of iniquitie Psal 18. 2. and 119. 104. when as he denied his maister because he did not voluntarily make choise of this way but was suddainely thrust into it by violent feare nor Paul because he sometimes did the euill Mat. 26. which he would not being taken captiue with the violence of sinne seeing he was in his generall course delighted in the Rom. 7. law of God and did earnestly striue against his corruptions So in like manner he judgeth the wicked according to their wayes and not according to their particular actions God respecteth not ague fits in religion neither doth hee respect their ague fits of Religion and justice when as generally in the course of their life they cast his lawes behind their backe and willingly walke in the wayes of wickednesse but judgeth them according to their wayes and the constant course of their conuersation So it is saide that the wicked should eate the fruite of their owne wayes Prou. 1. 31. And the Lord threatneth to visit Iacob Pro. 1. 31. according to his wayes Hos 12. 2. Though Pharaoh sometimes Hos 12. 2. confessed his sinne and justified God though Saul vttered many good speeches and performed many actions which might well haue beseemed a better man though Iehu in a fit shewed great zeale in suppressing idolatrie and in erecting Gods true worship though Ahab once humbled himselfe before God and by outward signes testified his repentance and though Herod hard Iohn the Baptist willingly and in many things yeelded obedience to his admonitions yet none of all these were approued by God because whatsoeuer their particular actions were yet they were wicked in their wayes that is in their life and conuersation The vse of this doctrine is that wee labour for vpright We must labour for vpright harts harts and constantly resolue to forsake all sinne and to imbrace all righteousnesse in our liues and conuersations and then if besides our purpose and desire we digresse out of the right way by falling into some sinne through infirmitie and the violence of our corruptions the Lord will spare vs as a father spareth his childe who desireth to please him as hee professeth Mal. 3. 17. Neither shall our imperfections and Mal. 3. 17. slips with-draw Gods loue or hinder our saluation because he doth not visite nor punish men according to their errours and slips but according to their wayes and ordinarie course of life Secondly it serueth for the terrour of hipocrites who securely God regardeth not the extrauagant good deeds of hipocrits goe on in the course of sinne thinking that God will be well pleased if at sometimes they make a shew of religion by going to the Church or giuing an almes to a poore man or by performing some other workes of justice mercy or liberalitie But such are to know that vnlesse they keepe a constant course in godlines and make the path of righteousnesse and holinesse their ordinary way all their particular good workes which are but as it were so many steppings aside out of their constant course of sinning will little profit them in the day of Gods visitation because they shall bee judged not according to their extrauagant good deedes but according to their wayes and ordinary conuersation
himselfe by vnlawfull means he got gods curse with his gaines euen the leprosie vpon himselfe and all his posteritie When Absolon would needs sit on the throne Ezek. 7. 10. before his time though hee purchased the crowne with his fathers head he was hanged in a tree When Haman would raise himselfe though it were with the ruine of all Gods Ester 7. 10. people he was raised indeed but it was vpon the Gallowes The vse hereof is that as wee are to desire nothing but We must waite on Gods blessing in the vse of lawfull meanes that which is good so wee are for the compassing of it to vse onely lawfull and good meanes wayting vpon Gods leasure and watching for his blessing vpon our honest indeauours and then we may vndoubtedly hope that if that which wee desire be good for vs to receiue the Lord will graunt it vnto vs according to his promises Psal 27. 14. Hope in the Lord be Psal 27. 14. strong and he shall comfort thine hart So Psal 37. 34. Waite on the Lord and keepe his way and he shal exalt thee that thou shalt Psal 37. 34. inherite the land Prou. 20. 22. Waite vpon the Lord and hee Pro. 20. 22. will saue thee But if we will preuent the Lord by our owne subtill meanes and take a speedier course for the compassing of our desires then hee hath prescribed vs namely by our crafty fetches and vnfaithfull and vnhonest dealing let vs rest assured that eyther the Lord will crosse all our deuises and frustrate all our wicked indeauours or if we obtaine by these meanes the things which we desire they are giuen vnto vs in Gods wrath and not in his loue and accordingly wee shall finde in the vse of them a curse and not a blessing ANd thus much concerning the sinnes and punishments both of the Priests and people Now whereas it might bee well wondred at that the people who professed themselues the people of God a chosen nation and more holy and religious then al others that these priests who boasted that they were the Priests of the Lord and had the Law and testimonies which they were dayly to reade study and publish vnto the people should be besotted with ignorance and corrupted with so many enormious crimes in the next words he rendreth the reason namely that they were become brutish in their sinnes because by wallowing themselues in brutish pleasures they were wholy infatuated and depriued of their vnderstandings This reason is expressed Verse 11. Verse 11 Whoredome and wine and new wine take away their heart As though hee should haue said it is no meruaile that these The expositiō Priests and people howsoeuer they make profession of religion are sottish in their sinnes and more like beasts then men seeing by addicting themselues wholy to brutish pleasures they haue lost the vse of common reason and haue no vnderstanding in any good thing But let vs more particularly set downe the meaning of the words By Whoredome and wine some vnderstand their Idolatry and delight in superstition but I rather take them in their literall sense First because they better so agree with the verse going before wherevpon they seeme to depend in the which they were condemned of voluptuousnes Secondly because howsoeuer Idolatry is vsually signified by whoredome yet delight in Superstition is not so fitly signified by wine Thirdly because I hold it alwayes best and safest to rest in the plaine and naturall meaning and not to runne to Allegories when such a sense agreeth with the Analogie of faith and with the circumstances of the place By Whoredome and Wine therefore wee are to vnderstand generally all voluptuous pleasures and more especially the sinne of vncleannesse and drunkennesse which aboue all other brutish pleasures rob men of their hearts and vnto which they were principally addicted as before hath beene shewed Neither are we so to take it as though Wine in it selfe were a stealer of harts seeing if it be moderately vsed it cheareth and refresheth the hart of man and maketh him more sit for Gods seruice to which end it was created but by Wine wee are here to vnderstand the excessiue abuse of Wine vnto drunkennesse which taketh away the hart and quite extinguisheth the light of reason Esay 28. 7. Esay 28. 7. It is further added vnto Wine New wine or sweete wine Pro. 23. 30. that by this repetion or rather addition he might amplyfie and more fully set forth their voluptuous excesse in drinking in that they mingled the new with the old or when they were glutted with the one vsed the other that so they might set an edge on their dulled appetites and wher their cloyed intemperance that thus they might gull it downe in greater abundance So that by this addition he chargeth them that not onely they were addicted to drunkennesse being ouertaken through the infirmitie of their nature but that they did voluntarily wallow in this sinne with delight and because they would vse it with greater pleasure they tryed new and wanton conclusions and did as it were set vp a schoole of riot and intemperance Where by the way he also tasketh their great ingratitude in that the better the Lord fed them the more they kicked against him the more liberally he multiplyed his benefits the more they abused them to wantonnesse voluptuousnesse and all beastly Epicurisme It is further said that Whoredome Wine and new Wine did take away their hart Where by hart wee are to vnderstand all the chiefe faculties of the soule as the vnderstanding and reason the will and affections so that through their voluptuousnesse their mindes were infatuated with blinde ignorance their wils with-drawne from all goodnesse and their affections become so brutish that they delighted in nothing but in beastly sensualitie And in this sense the hart is vsually taken in the scriptures for whereas man consisteth of two principall parts the body and the soule the body is vsually called the flesh the soule the hart So Psal 84. 2. My Psal 84. 2. hart and my flesh reioyce in the liuing God 1 Pet. 3. 4. Let the 1. Pet. 3. 4. hid man of the hart be vncorrupt Psal 16. 9. Wherefore my hart Psal 16. 9. is glad my tongue reioyceth my flesh also doth rest in hope Gen. 6. 5. and 8. 12. Gen. 6. 5. and 8. 21. And this is the meaning of the words the doctrines are The doctrine these First we may obserue that prosperitie and abundance The abuse of prosperitie through our corruption are the causes why men wallow themselues in voluptuous pleasures not in their owne nature for being so considered they are Gods good blessings and benefits but as through our corruption they are abused vnto sinne And this sheweth the poysonous contagion of our natures which so infecteth Gods creatures that of wholesome drinkes they become deadly potions of good euill and of blessings curses The
innumerable benefits serued but as so many arguments to aggrauate their sinnes to bring vpon them more fearefull punishments and to make their condemnation more horrible and grieuous as may plainely appeare by these places Math. 11. 21. Luke 13. 34. 35. Mat. 11. 21. Luk. 13. 34. Rom. 2. 4. 5. Rom. 2. 4. 5. By all which it appeareth that Gods benefits are not blessings Gods blessings abused doe aggrauate our sinnes vnto vs if we doe abuse them as motiues vnto sinne but rather they make our sinnes out of measure sinfull and our punishments more intollerable And of this the reason is most apparant for as it excuseth the neglect of dutie when the partie to whom it is to be performed is but a meere stranger and extenuateth the fault when as it is committed against an enimie so it doth much aggrauate it if he be a familiar acquaintance or neere friend vnto whom we are deepely indebted for many benefits if the wife do misdemeane her selfe towards a crabbed and perverse husband though it doth not altogether excuse her yet it extenuateth her fault but if she thus behaue her selfe towards a husband who is most kinde and louing and omitteth no good duty which can be required of him the world is ready to crie shame against such misbehauior If the seruant neglecteth his duty to such a maister as performeth no duty vnto him but defraudeth him of his wages and daily oppresseth him with new injuries although it will not justifie his doings yet it will lessen his faults but if this neglect be towards such a one as is louing and liberall it deserueth justly a sharper censure and more seuere punishment So if the Lord were vnto vs as a stranger or enimie a bitter husband or cruell maister we might haue som-what to say for the neglect of our duty but seeing he is most bountifull and benigne requiting euery dramme of loue with a pound of kindnesse and rewarding euery penny-worth of seruice with a talent of wages yea seeing he preuenteth vs with his free grace and beginneth and continueth and multiplyeth his benefits without any manner of our deserts if after all this we neglect our duties to such a God so gracious and infinite in mercy yea and contrariwise abuse his owne gifts to his dishonour and take occasion by his benefits the more to prouoke his wrath by our sinnes what judgements are too heauy what punishments too grieuous for such vnthankfull wretches The vse hereof serueth to teach vs not to content ous selues We must not content our selues with the priuiledges of Christians vnlesse we liue their liues with the priuileges of Christians vnlesse we liue the liues of Christians not to rest in Gods temporall benefits as being sufficient arguments of his loue or vndoubted pledges of our saluation vnlesse we haue also the grace giuen vs to imploy them to the aduancement of Gods glorie and to vse them to those good and holy ends for which God hath bestowed them For it will nothing avayle vs that we are chosen out of the rest of the world to be Gods peculiar people vnlesse as it becommeth the inheritance of God we be purged from our iniquities and be zealous of good workes it will Tit. 2. 14. not profit vs to be intertayned into Gods owne familie if we doe not behaue our selues as it becommeth his children and seruants nor to haue the couenant and the seales thereof the glorious Gospell of Iesus Christ and the Sacraments of Baptisme and the Lords supper vnlesse this couenant be as well written in our harts as in our bookes and be as fruitfully practized as it is faithfully deliuered In a word wee shall be neuer the better for the abundance of temporall benefits as peace plenty health libertie and the rest vnlesse as wee surpasse others in these priuiledges and pledges of Gods loue so also we doe excell them in loue towards God zeale thankfulnesse and holy obedience yea contrariwise if God haue sowen amongst vs the seeds of his mercies with a liberall hand expecting a fruitfull haruest of holynesse righteousnesse and we in stead hereof returne vnto him the taâ—es and cockle of sinne and wickednesse we shall bee but the nearer vnto a curse and his great bounty and innumerable benefits shall serue as so many arguments to aggrauate our sinnes and multiply our punishments That the Papists in vaine boast of the priuiledges of their Church Secondly it serueth to beate downe the glorious braggs of the Papists and sinagogue of Rome who boast themselues as being the peculiar people and Church of God vpon whom the Lord hath multiplyed manifold benefits spiritual temporal and in whose custody still remaine the treasure of Gods word and his seales the Sacraments but though it should be graunted vnto them that their Church in former times hath had these priuiledges and that yet there remaine some steps and prints of them this doth not any whit commend them or make their state the better yea rather it serueth to aggrauate their fearfull Apostasie their haynous rebellion and abhominable idolatrie in which they liue and perseuere notwithstanding the Lord hath formerly dealt so gratiously with them and presently doth not take that just vengeance of their sinnes which they long agoe deserued For howsoeuer the Lord hath caused the light of the Gospell to shine vnto them whereby he hath discouered the sottish grosenes of their idolatrie and superstitions yet they will not forsake their idols and turne to the liuing God Acts. 14. 15. who hath made heauen and earth but like vnto the Israelites here spoken of they worship their images of wood stone and daily commit more then heathenish idolatrie they consult with their idols in all their difficulties and dangers going on pilgrimage vnto them for their counsaile and direction they make vowes vnto them offer them oblations in euery high place that is in the innumerable temples which they haue erected for this purpose and they are so wholy seduced by the spirit of fornications that if any man gaine say them in these their wicked courses they are ready to pursue and persecute him with sword fire and fagot In a word they haue wholy corrupted Gods worship and seruice and are become more sottish in their superstitions and idolatrie then either the Turkes or Pagans So that if they will needes vaunt themselues of their titles that they are Gods people and Church and in their priuiledges which they haue aboue others they doe but glory in their shame seeing they are so many arguments to aggrauate their sinnes and vngratefull wickednesse in that they are worse then the Turkes and infidels in her idolatrie and superstition especially in this resspect that they haue had many singular meanes graunted them by God for their conversion and reformation which the other haue wanted and yet notwithstanding all Gods mercies persist in their apostacie and rebellion The second thing to be obserued is that
them to see their sinnes or bring them to repentance Where hee taketh away an objection vvhich might bee made by the hipocrites namely that it would not stand with the justice of God to deale so seuerely vvith the people for they had a good meaning in all their deuotions and if they fayled in the manner of vvorshipping God it was through ignorance and therefore to bee excused To which objection the Prophet seemeth to answere that they were ignorant indeede and by reason hereof they fell into all manner of sinne but their ignorance did not excuse their faults neyther was it selfe to bee excused seeing they contemned the meanes of knowledge and remayned ignorant because they would be ignorant and affected the darknesse of superstition more then the light of Gods truth The punishment denounced is that they shall fall that is because they are indocible and will not by any meanes bee informed in the right course therefore the Lord will giue them ouer to their owne blindnesse of minde that so they may goe on in their superstition and Idolatryes and remaine perplexed in their reprobate errours vntill at length they stumble and fall into the pit of vtter ruine and destruction And this is the meaning of the words The Doctrines The doctrines which arise out of them are these First we here learne that it is a fearefull judgement of God vpon eyther a Common wealth or familie when as hee suffereth sinne and wickednesse It is a fearefull judgement when God doth not restraine vs from sinne by his chastisements to abound and doth not restraine men by his punishments nor reclaime them by his corrections And contrariwise that it is a signe of Gods loue and fatherly care ouer those whom hee doth chastise with manifold afflictions for their sinnes that so hee may reclaime them from their euill wayes whereas if they should flourish in their wickednesse it would be a notable meanes to hearten them in their sinne and to make them securely to goe forward in their euill courses without euer calling themselues to a reckoning And this may appeare both by testimonies of Scripture by Examples and by Reason For the first the Apostle Paul sayeth that the Lord doth suffer with long patience Rom. 9. 22. the vessels of wrath prepared to destruction to shew his wrath and to make his power knowne that is hee suffereth them to goe on in their sinnes without punishment that when they abuse his patience and long suffering as incouragements in their wickednesse hee may haue just occasion to manifest his power and wrath in taking due vengeance on them So when the Israelites did goe on in their sinnes and would neyther bee reformed by his mercyes nor his judgements hee threatneth that hee will correct them no more Esay 1. 5. Wherevpon it would follow Esay 1. 5. that being left vnto themselues they would desperately and securely liue in sinne for when as God doth not visite men for their sinnes they goe forward in them as though they should neuer bee called to a reckoning as it appeareth Ecclesiast 8. 11. Because sentence against an euill worke is Eccles 8. 11. not executed speedely therefore the heart of the Children of men is fully set in them to doe euill So the Lord rendreth this reason why the people did not reuerence nor feare him nor remember him nor his word Esay 57. 11. Is it not saith Esay 57 11. hee because I hold my peace and that of long time therefore thou fearest not me But on the other side it is a notable signe of Gods mercy It is an notable signe of mercy when God correcteth vs for sinne and loue when as hee crosseth vs in our wicked courses and will not suffer vs to prosper in our sinnes that being by these afflictions discouraged in our euill wayes wee may returne backe and preuent his heauy judgements by true repentance To this purpose the Apostle sayth that when wee are iudged wee are chastened of the Lord that we should not be condemned with the world 1 Corinth 11. 32. And 1. Cor. 11. 32. therefore hee maketh it a signe of Gods loue and an argument of our adoption when as wee are chastened of the Apoc. 3. 21. Heb. 12. 6. 10. 11. Lord. Hebrew 12. 6. Whom the Lord loueth hee chasteneth and scourgeth euery sonne whom hee receiueth And on the other side concludeth that those who liue in sinne and are not chastised they are bastards and no sonnes For as impunitie causeth these to goe on in wickednesse to their destruction so affliction howsoeuer for the present it is not ioyous but grieuous yet it is profitable because it helpeth to mortifie our sinnes and bringeth forth the quiet fruit of righteousnesse vnto them which are thereby exercised as it is Hebrewes 12. verse 10. 11. This also appeareth by examples When the Sodomites The former doctrine confirmed by examples liued in their sinnes hee suffered them still to injoy their pleasures and abundance and neuer reclaymed them from their wickednesse by his chastisements but suffered them to continue in their sinnes till the cry of them ascended into heauen and called for that last and fearefull vengeance whereby they were vtterly destroyed So hee suffered the Cananites to possesse that pleasant land which flowed with Milke and Honie in great peace and securitie till the measure of their sinnes being full hee powred out vpon them the full Viols of his Wrath. So Diues liued in all pompous pleasures till Death brought him into hell torments And thus Iob doth at large describe the great prosperitie of the wicked euen to the time of their funerals Iob. 21. 7. to the 13. And Dauid often obserueth Iob. 21. 7. 8. how exceedingly the wicked flowrished in their wickednesse euen to their vtter destruction Psal 37. 35 and Psal 37. 35. 73. 3. 4. 5. 12. 73. 3. 4. 5. 12. c. But the case of Gods Children and Seruaunts is farre otherwise for vvhen they sinne the Lord doth chastise them for their amendment and will not suffer them to goe on in their sinnes to their destruction Wee read but of one sinne which Noah committed that is to say his sinne of drunkennesse and yet the Lord punished it by exposing him to the derision of his owne wicked sonne so wee read but of three crimes which holy Dauid fell into though hee were a King exposed to manifould tentations his adulterie murther and pride in numbring the people and yet the Lord suffered none of the three to goe vncorrected for hee punished his adulterie committed in secret with anothers mans wife by letting his sonne defile his concubines in the sight of all the people his murthering of his seruant with the death of his child and by not suffring the sword to depart from his house his numbring of the people by an exceeding plague and pestilence so that if Dauid a man according to Gods owne hart doe but step
a side out of the way of righteousnesse the Lord is readie to whip him into it againe by the scourge of afflictions and that not for want but in the abundance of his loue because hee should haue no incouragement to goe on in sinne which would bring him to destruction And this Dauid himselfe well knew and therefore saith that before hee was afflicted hee went astray but being afflicted hee kept Gods word Psal 119. 67. And therefore hee saith that it was good for him that hee had beene afflicted seeing hereby hee had Psal 119. 67. and 94. 12. learned Gods statutes verse 71. And Psalme 94. 12. Hee pronounceth them blessed whom God doth chastise and teach in his Law So the Lord telleth Dauid that if his sonne Salomon sinned hee would chasten him with the rod of men but his mercy should not depart from him 2 Sam. 7. 14. giuing vs to vnderstand that hee will not let his children escape 2. Sam. 7. 14. in their sinnes without correction and yet neuerthelesse remaineth mercifull vnto them Finally howsoeuer the gentiles were suffered to goe on in their idolatrie and to flowrish in their sinnes yet as soone as his owne people Israell did leaue his pure worship and follow Idols hee did seuerely punish them as appeareth Exod. 32. and in the History of the Iudges and Kings Exod. 32. Lastly this appeareth by cleare euidence of reason for The former doctrine prooued by reasons as impunitie is a manifest signe that God giueth men ouer to goe on in their sinnes to their destruction because he denyeth them the meanes whereby they might come to the sight of their sinne and vnto true sorrow for it so it is a good signe that God loueth vs as his Children when hee vseth vs like his Children that is correcteth vs for our faults and affordeth vnto vs the meanes whereby wee may bee reclaymed Wee are so blinded with carnall securitie and selfe loue that wee cannot see our transgressions and iniquities and afflictions are that sharpe but yet soueraigne water which helpeth to the recouery of our sight when as therefore the Lord denyeth to afflict vs liuing in sinne what doth he else but leaueth vs to our own naturall blindnesse to goe on in our sins till we fall into the pit of destruction They are those precious salues which serue to draw out the core of our corruptions and those wholesome though vnpleasant potions whereby wee are purged from our sinnes when as therefore the Lord afflicteth vs hee intendeth to cure and purge vs but when he with-holdeth these meanes his purpose is to let vs fester and rot in our sin and to let vs abound in these grose humours which will bring the sicknesse and death of the soule vnto vs they are those purging fires which purifie vs from the drosse of our corruptions and therefore when the Lord casteth vs into them his purpose is to make vs pure gold fit for his treasurie of eternall happinesse but when he letteth vs alone in the drosse of our sinnes his meaning is to let vs rust and canker and to cast vs away as refuse siluer The vse hereof serueth to confute the vaine bragges of The Papists confuted who glory in the outward pomp of their church the Papists who boast of the glory pompe riches and the flourishing estate of their Church vsing it as an argument of Gods loue towards them and of the truenesse of their Church and Religion that they are blessed with great prosperitie and on the other side objecting the crosse and manifold persecutions which the professours of the Gospell are subject vnto as a reproach to their Religion But seeing so many sinnes are not onely committed but also tollerated yea defended and countenanced in that Church their immunitie from afflictions and punishments can bee no signe of Gods Loue but rather that in his heauie displeasure hee hath giuen them ouer as a desperate cure and because by no meanes they vvill bee reclaymed from their Superstitions Idolatryes Adulteries and other enormious crimes that therefore they are giuen vp to a reprobate sense and to their owne filthy lusts that so committing sinne with greedinesse they may treasure vp against themselues wrath against the day of wrath and of the declaration of the iust iudgement of God And the like vse also may secure Worldlings make of this Doctrine who blesse themselues in their sinnes because they are not crossed in their euill courses seeing nothing ought to bee a greater terrour vnto them then this that the Lord leaueth them to themselues and with-holdeth from them this wholesome meanes of their amendement Lastly it serueth for the comfort of Gods Children when as they are sharply afflicted for their sinnes seeing this is no signe of Gods hatred and of their rejection but rather of his Loue and Fatherly care ouer them which causeth him to lay vpon them these chastisements that hereby they may bee reclaymed from their sinnes and not suffered to runne on in their euill courses to their destruction The second doctrine which wee here learne is that if If we dishonor God he will dishonour vs. wee doe neglect our dutie to GOD hee will make those who owe vs dutie to neglect this dutie when we most expect it and if wee dishonour him by our sinnes hee will cause vs to bee dishonoured and disgraced not onely by our enimies and strangers but also by our nearest and most familiar friends So because the people of Israell who professed themselues the spouse and children of God did by forsaking the Lord their husband and father and adhaeâ—ing vnto Idols grieuously dishonour his holy name the Lord layeth vpon them a proportionable punishment that their wiues and daughters should neglect to them all loue conjugall duties and filiall obedience whereby they should not onely inwardly bee vexed and grieued in their minds but also outwardly in their names be exposed to infamie and reproach The like example wee haue else where in the booke of God when Noah neglected the duty of temperance and sobriety towards God his wicked sonne C ham neglected the dutie of reuerence towards him When Elie was so indulgent towards his sonnes that hee would rather displease God by suffering them to dishonour his name then hee would displease his sonnes by giuing them due correction whereby they might haue beene reclaymed from their sinnes they neglected all dutie to their father contemned his holy admonitions and so brought shame and reproach vpon the whole familie For the Lord caused in one day not onely the glory to depart from Israell when the Arke was taken which chiefly redounded to the dishonour of Elie who then was the Iudge of Israell but also tooke away his sonnes which were to be the glory of his house and togeather with them the office of the Priesthood and so made him inglorious both in the Common-wealth Church and in his owne priuate familie The like may be sayd of Dauid who
because hee dishonoured GOD and caused his holy name to be blasphemed amongst the Gentiles by his sinnes of adulterie and murther as also by his indulgency towards his Children whom he not onely corrected not but not so much as reproued the Lord punished him not onely as hee was a King but also as hee was a Father by suffering both Children and Subjects to neglect their duetie and as both by the sword of the Children of Ammon and his owne vncleanesse hee had dishonoured God so the Lord vsed both the sword and filthines of his owne Children to his dishonour and disgrace For Ammon his Sonne defiled Thamar his Daughter and then Absalon murthered Ammon because his Father had not as hee ought duely punished his abhominable filthinesse And then againe when as justice was not executed against Absalon for his murther according to Gods Law hee liued to the dishonour of his Father who had not giuen glory to God by inflicting deserued punishments for sinne defiling his Concubines in the sight of the people and thrusting him for a time out of his kingdome with extreame perill of his life The vse of this Doctrine serueth first to teach vs that aboue all things wee labour in the performance of all holy Dueties to aduance the glory of Gods holy Name whereby it will come to passe that the Lord will bee carefull of our honour and reputation and so guide and direct by his holy Spirit all those who belong vnto vs that they shall performe all good Dueties vvhich may both credit and comfort vs. Whereas on the other side if wee dishonour God by neglecting such duties as hee requireth he will withdraw his spirit and giue ouer our inferiours to their owne vnnaturall stubbornesse and perversnesse and then they by neglecting all good duties will dishonour and disgrace vs. 1 Sam. 2. 30. 1 Sam. 2. 30. Secondly from hence wee learne whence originally Whence chieflie proceede all disorders in families proceede all disorders and enormious Crimes in families namely because the chiefe heads neglect their duety towards God and so dishonour his holy Name It is an vsuall complaint which soundeth in euery mans eares in these our dayes that children are vndutifull to parents stubborne and disobedient and that Seruants vvere neuer so negligent in performance of all dutyes towards their superiours and men wonders to see such a great difference betweene these times and those which went before But if wee would goe to the fountaine of these euils and finde out the core of all these corruptions wee shall finde that howsoeuer inferiours cannot be excused yet the fault is principally in the Superiours and gouernours Either because they neglect their dutie towards them from whom they expect dutie as by being like Elie indulgent not correcting the vices of their Children and so honouring them more then God or by being loose in their gouernment or lewde and scandalous in their example or finally because they doe not like Abraham instruct their familie in the wayes of the Lord themselues nor take care that they may be instructed by others and so liuing in ignorance and neglecting all duties which they owe to God it is no meruaile that they are vndutifull and disobedient to parents and gouernours seeing the loue and feare of God is the fountaine of all loue and dutie towards men Or if so be men can pleade not guiltie in all these inditements yet if they be arraigned at the barre of Gods iudgement and haue their owne consciences produced as witnesses against them they will bee forced to confesse that they haue ben exceeding negligent in performing all good duties towards God himselfe and through their coldnesse backwardnesse want of zeale and disobedience they haue beene wanting to God in the aduancement of his glorie and contrariwise haue dishonoured his name and scandalized their profession and therefore it is most just with God that hee exposeth them to shame and reproach by suffering their children and seruants to liue in such infamous sinnes and rebellious wickednesse as disgrace and discredite the whole familie without any inward restraint of his spirit or any outward stop by afflictions and punishments Thirdly whereas hee saith that this people who did Ignorance doth not free vs from the punishment of sinne not vnderstand that is who continued ignorant of God and his will should fall and bee ouerwhelmed with Gods judgements hence wee obserue that ignorance will not free vs from punishment but rather will make vs to bee swallowed vp of vengeance in the day of wrath For the better vnderstanding whereof wee are to consider what ignorance is lawfull and good and what is sinfull and wicked what ignorance excuseth and extenuateth sinne and mittigateth punishment and what doth aggrauate them Of diuers kinds of ignorance 1 Commendable ignorance And first wee are to know that there is a lawfull and commendable kinde of ignorance when as wee doe not presume to vnderstand aboue that which is meete to vnderstand but that wee doe vnderstand according to sobrietie as God hath dealt to euery man the measure of Faith as the Apostle speaketh Rom. 12. 3. And when as wee leaue the secret things Rom. 12. 3. not reuealed in Gods word to the Lord and earnestly labour to informe our selues in those things which are reuealed as it is Deut. 29. 29. not curiously prying into Gods hidden Deut. 29. 29. Mysteryes but rather drawing before them the curtaine of reuerent ignorance For example it is no sinne to bee ignorant of Gods secret will and counsaile and of his works before the Creation of the orders and degrees of the Angels or not to comprehend by a cleare and distinct knowledge the Mysterie of the Trinitie the hypostaticall Vnion of Christ two natures nor the Vnion betweene Christ and his Church seeing some of these are not manifestly reuealed but as it were in a darke Myrrour and some being infinite and incomprehensible can no more bee comprehended by our shallow vnderstanding then the whole world can bee grasped in a mans hand or the maine Ocean can be contained in a nut-shell The sinfull ignorance is of two kindes The first necessary Of sinfull and necessary ignorance the other voluntary and affected Necessary ignorance is eyther that darknesse of vnderstanding and blindnesse of minde deriued from our first Parents which is one of the branches of originall sinne or that actuall ignorance which continueth in vs after wee come to yeares when as we are depriued of the meanes of knowledge both which cannot bee excused much lesse defended in that wee are ignorant of those things which wee ought to know and that through our owne default as being guilty of the sinne of our first Parents for God in them indued vs with a cleare light of knowledge but wee in them did fall into sinne and thereby put out the light and defaced the image of God in our vnderstanding But howsoeuer this ignorance is the euill of
what agreement hath the Temple of God with idols Secondly because the Lord is not capable of any copartnership for whereas there are three sorts of men who can abide no sharing nor partnership a King in his kingdome a master in his familie a husband in his mariage bed the Lord is both our King master and husband Hee is a King yea a glorious King Psal 24. and last verse and he will not giue his Psal 24. 10. Esay 42. 8. glorie to another Esay 42. 8. and therefore he will rule vs alone by the scepter of his word or he will thrust vs from vnder his gouernment and giue vs ouer to be ruled by the tyrannie of Satan and our owne corrupt wils He is our master Malac. 1. 6. who requireth all our seruice or else will haue Malac. 1. 6. none of it at all because we cannot performe faithfull seruice to two masters especially being of a contratie disposition Matth. 6. 24. He is the husband of the Church Esa 54. 5. Matth. 6. 24. Esay 54. 5. yea a iealous husband who can endure no cotriuals in his loue and therefore if she will needs play the harlot with others the Lord will diuorce her from him as being altogether vnworthie to enioy his loue The vse of this doctrine serueth to admonish vs that wee Wee must make no mixture betweene Christs true religion and Popish superstition carefully beware of making a mixture betweene that true religion which we professe and Popish superstition that is the religion of Christ and the religion of Antichrist for seeing they match yea and far exceed euen the Gentiles themselues in their multitude of idols they hauing for euery day in the yeare for euery little village in a whole kingdome and for euery occasion and imployment a seuerall Saint to whom they giue diuine honor by praying vnto them by erecting statues images and temples for their honor by dedicating and setting apart holy daies for their seruice by making vowes and offering oblations vnto them seeing they worship the Idoll of the Masse and creepe to the crosse and to magnifie their owne merits extenuate the al-sufficient merits of Iesus Christ therefore it is as possible to reconcile truth and falshood light and darknesse God and Belial as Christian religion with Popish superstition And therfore let those whom God hath in mercie seuered from this Romish synagogue hearken to the Prophets admonitiō Come yee not at Gilgal nor go vp to Beth-auen and let those who are alreadie amongst them hearken to that voice which came downe from heauen Go out of her my people and bee not pantakers in her sinnes that yee receiue not of her plagues Apocal. Apoc. 18. 4. 18. 4. ANd thus much cōcerning the admonition Now follow the reasons wherby it is inforced the which are of two sorts the first are taken from their sinnes the other from their punishments Their sinnes are first generally propounded namely that they were vndutiful stubborne and rebellious vers 16. And then they are more specially expounded to wit that they had grieuously transgressed the first table by their grosse idolatrie vers 17. and the second also both by intemperancie against themselues and by their adultery and extorsion against their neighbours vers 18. Their punishments which should discourage Iuda from imitating their sinnes were two the first was captiuitie vers 16. the other ignominie and confusion vers 19. And these are the particular branches of this last part of the Chapter Now we will entreate of them as they lie in order Vers 16. For Israel is rebellious as an vnrulie heyfer now the Vers 16 Lord wil feed thē as a lambe in a large place In which words are The exposition contained two reasons to disswade Iuda frō associating thēselues in too neere familiaritie and friendship with the Israelites especially frō ioyning with them in their idolatrous worship The first whereof is taken from their sin the other from their punishment Their sinne is contained in these words For Israel is rebellious as an vnrulie heyfer The meaning is that the Israelites were exceedingly contumacious and stubborne and euen wanton in their rebellion and that they were become like out-lawes who had shaked off the yoke of Gods gouernment for so the word Sorerah which is heere translated rebellious is taken elsewhere as Deut. 21. 18. If any man haue a sonne that is Sorer stubborne and rebellious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 21. 18. that is to say who will not submit himselfe to his fathers gouernment c. Now this their rebellious stubbornnesse is in liuely manner expressed by a similitude taken from an vnruly heifer the which is here contracted but may be thus explicated as the heifer which is well fatted by running in a fruitfull pasture groweth in time so wanton that she contemneth her master shaketh off the yoke gaddeth abroad and skippeth ouer hedge and ditch into other pastures rather for wantonnesse then for hunger so the Israelites being fatted by Gods manifold benefits grew thereby so wanton and rebellious that they despised the Lord who sed them shooke off the yoke of his gouernment denying to submit themselues to be ruled by his holy word forsooke the Temple which was appointed by the Lord to be their pasture wherein hee would feede them with his word and Sacraments and broke into forbidden places euen the hils groues and idolatrous Temples where for wantonnesse and not for hunger they fedde themselues with the poysonous hemlocke of idolatrie and Heathenish superstition refusing in the meane time the wholesome food of their soules Gods pure and sincere worship whereby they should haue been fed to eternall life In which similitude diuers things are implied first that the Israelites were contumatious and rebellious against the Lord and that beyond all bounds and limits of humanitie and therefore they are compared in their rebellion not with reasonable men but with vnreasonable beasts to shew their stupiditie and brutishnes in this their sinne Secondly hee intimateth their audacious stubbornnesse whereby they were readie to resist God to his face in that he compareth them not to such beasts as shew their contempt of their master by their flight and running away but to a stubborne and vnruly heifer which will not only shake off the yoke but also put at her master with her hornes Thirdly here is implied their vnruly wantonnesse which would not suffer them to continue in one and the same Church with the Iewes as it were in one heard and one pasture but caused them after a wilde fashion to seuer themselues from the rest and to leape as it were ouer Gods fence to associate themselues with the Gentiles in their more then brutish idolatrie and damnable superstitions Lastly hee heere intimateth their wicked abuse of Gods blessings wherewith being as it were fatted and pampered to the full they did not only vngratefully forget and forsake the Lord but also rebelliously cast
Captiuitie vnder their enimies for when they will not serue the Lord who loueth them the Lord will make them serue their foes who hate them Secondly Ignominie and base contempt for those that dishonour God by their Idolatry and vnthankfulnesse the Lord will cause them to be dishonoured scorned and reproched Thirdly Pouerty and want for those that will not be thankfull to the Lord for his benefits nor imploy them to his glory he will depriue them of them and by their penury teach them to acknowledge him the author of them Those that forget God by reason of their fulnesse he will cause them through emptines and want to call him to their remembrance Where wee may note how the Lord fitteth his punishments to their sinnes because they refused to vse their liberty to gods glory in worshipping and seruing him but rather abused it to the seruice of sinne and Sathan the Lord made them Captiues and slaues to their enimies because they were not moued by that high degree of honour of being Gods peculiar people to giue glory vnto God but grew hereby proud and disdainfull the Lord deiecteth them into a baser estate then the vsuall condition of a seruant or Captiue because by their fulnesse and luxurious excesse in all dainties and delicatenesse they were growne wanton forgetfull of God and vnthankfull the Lord cureth their surfet by allotting them course and slender dyet And so much concerning the first part of their miserie consisting in the euils which they suffered The second part respecteth the good things whereof they were depriued which was their communion with God and the comfortable fruition of his presence also of the outward signes thereof both in the Ecclesiasticall and politicall gouernement and in his publike worship and seruice And this is set downe typically Verse 3. Where the Prophet continuing in the former Allegory or Parable compareth the depriuation of Gods presence and the outward signes thereof vnto the widdow-hood of the Adultresse And afterwards this Type is expounded Verse 4. THe Type is contained in these words And I said vnto Verse 3 her thou shalt abide with mee or rather thou shalt abide vnto me or waite for me many dayes thou shalt not play the Harlot and thou shalt be to no man and I will bee so vnto thee The which words are the speach of the Prophet vnto the Adultresse after that hee had bought her vnto him wherein he telleth her that howsoeuer in loue to her he had bought her yet considering that she was an Adultresse his purpose was for a time to keepe her single and seperate both from himselfe and all others that so he might make tryall whether indeed she did truely repent of her former wicked courses and so vpon sufficient experience of her reformation hee might take her againe to wife But let vs come to the words And I said vnto her that is after I the Prophet had bought the Adultresse in my vision I did likewise in vision say vnto her Thou shalt abide me The words are Thou shalt sit for me which in this phrase of speach haue this sence Thou shalt waite for me So Exod. Exod. 24. 14. 24. 14. the same phrase is vsed Sit for vs here that is tarry and waite for vs. The meaning is I will not marry thee presently but thou shalt wait my leasure for as yet thou art not fit to bee my spouse seeing thou art not cleansed from thy Adultries neyther as yet haue I had sufficient experience of thine vnfained repentance Where he alludeth to the rite in the old Law Deut. 21. 13. which required that those Deut. 21. 13. who had taken Captiues and desired to make them their wiues should not presently marry them but keepe them in their house a Moneth till they were after a Legall manner purged from their Gentillisme He further addeth Thou shalt not play the Harlot that is thou shalt not liue in thy adultries and vncleannesse with thy louers as thou hast done in former times but thou shalt wholy weane thy hart and affections from them that thou maiest fixe it wholy vpon me And thou shalt be to no other man or thou shalt be to no man that is thou shalt remaine like a desolate widdow and spend thy time in sorrow and mourning for many dayes without either louer or husband for neither will I my selfe bee married vnto thee neither will I suffer thee to marry with any other man but thou shalt abide single and solitarie till I see fit time to take thee to wife Now because it might seeme some wrong if the Prophet restraying this adultresse from all others should in the meane while reject her and make choyse of some other wife therefore to comfort her that she might beare her widdow-hood with greater patience he assureth her that in the meane time hee will make choyse of no other but remaine single and alone as well as she And this he signifieth in these words And I will be so vnto thee that is as thou shalt not come at mee nor match thy selfe with any other so I will neither joyne my selfe vnto thee as yet nor in the meane time reject thee vtterly and make choyse of any other but I will remaine single as well as thou that when thou hast giuen sufficient testimony of thine vnfayned repentance I may againe joyne thee vnto my selfe in marriage And this is the meaning of the words being vnderstood typically of the Prophet the adultresse which being fitted vnto the Lord and the Church of Israell which are the parties represented in this type by the Prophet and the Harlot doe signifie thus much that howsoeuer the Lord so loued this harlot the people of Israell that he tooke care of her conuersion and saluation and to this end vsed meanes that shee might forsake her idols spirituall whoredome yet so horrible and odious were her adultries and vnthankfulnesse in his sight that he would not be reconciled vnto her and admit her into the former communion of marriage till by many tryals much experience she had giuen assured testimony of her vnfayned repentance And therefore his purpose was to afflict her with a tedious captiuitie wherein hee would restraine himselfe from her haue no communion with her either in respect of politicall or ecclesiasticall gouernment for neither should she haue any form of a common wealth wherein hee should rule as their King nor of a Church wherein hee should bee worshipped as their God with such publike seruice as he required in his word and as he would restraine them of the publike meanes of his worship so also he would not suffer them to forsake him and to make choyse of other Gods and so to commit spirituall whoredome with their idols as they had done in former times but they should keepe themselues from idolatrie waiting the Lords leasure till in his sonne Iesus Christ he would be reconciled vnto them and againe contract them vnto