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
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 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
Christ their head In the last place this their felicity is amplified in these words for great is the day of Izreel The which words by others are otherwise translated and The exposition expounded Some reade them thus When as the great day of Izreel shall be or shall haue been some thus Although great shall be the day of Izreel Both vnderstanding by day of Izreel the day of the calamitie of the people when they were ouerthrowne in the valley of Izreel and so led captiue by their enemies According to which translation they make this to be the sense of the place that after this great destruction the Lord would cause this great deliuerance or although this great calamity should certainely befall them yet this should not hinder the performance of Gods promises concerning the prosperous estate of the Church vnder the gouernment of Christ their head But as I take it we are not to vnderstand here by this great day of Izreel the day of their great affliction and calamitie but the day of their great felicitie and happinesse not the day of their ouerthrow and captiuity but of their restoring and deliuerance out of their enemies hands for in the fift verse hee had spoken of this iudgement and now hee speaketh onely of mercie and deliuerance whereby hee would comfort Gods people who were deiected with the former threatnings as appeareth by that both which went before and that also which followeth Now it is called the great day because it should be a day wherein the Lord would shew the greatnesse of his mercy power wisedome and goodnesse in the deliuerance of his people and the destruction of their enemies and because it should bee a day of great reioycing and triumph to the Church when as they should be gathered together vnder their head and King Iesus Christ and by him bee deliuered out of the land of darkenesse and kingdome of Satan where they were inthralled and so ascend into the Kingdome of God the kingdome of grace first and afterwards the kingdome of eternall glory And it is called the day of Izreel because it is a day of their redemption and saluation so Luk. 19. 41. 44. Where by Izreel wee are to vnderstand the Luk. 19. 41. 44. seed and sonnes of God not as in the fourth verse the seede which God would scatter and disperse but which in the time of the great haruest he would reape and gather into his garners of grace and glory And this is the meaning of the wordes The doctrine which from hence ariseth is this Here we may obserue what What is the chiefe day of our reioycing we are to esteeme the day of our great reioycing and as it were our solemne festiuall not wherein wee attaine some worldly riches or temporary preferment or wherein we are freed from some corporall calamitie although in some measure we may lawfully reioyce in these respects but the day of our ioy and triumph is when as we are deliuered out of the bondage of Satan and are gathered into the Church of God and are ruled protected and gouerned by Christ our head seeing in this day wee are freed from the greatest euils and aduanced to the greatest dignities and preferments And therefore let vs say with the Prophet Dauid vpon an other occasion This is the day which the Lord hath made let vs reioyce and be glad in it Psal 118. 24. And that wee may shew Psal 118. 24. and testifie this our ioy and gladnesse let vs solemnly assemble together to praise Gods name and to render thanks to God as for all other his benefites so especially for this great worke of our deliuerance FINIS LETCVRES VPON THE SECOND CHAPTER OF THE PROPHECIE OF HOSEA THe argument of this chapter is like The argument vnto the former for herein the people of Israel are accused and sharply reproued for their sinnes of idolatrie and vnthankfulnesse towards God and withall Gods fearefull iudgements are denounced both against the whole Synagogue and Church of Israel and also against the particular members thereof With which threatnings lest the faithfull and true children of God should bee too much amased and beaten downe with excessiue griefe for the downefall of the Church hee raiseth them vp againe with sound comfort preaching vnto them the glad tidings of the Gospell wherein he foretelleth their reconciliation with God the espousals of the Church to her husband Iesus Christ and the manifold benefits which should accompanie this happie contract And this is the maine argument of this chapter Out of The analysis which we may obserue the parts thereof which are two first legall threatnings secondly Euangelical promises The first part beginneth vers 2. and continueth to the 14. Wherein is set downe both their sinne and punishment and these are intermixed one with another Their sinne is twofold first their idolatrie secondly their ignorant ingratitude which also consisteth of two branches first their ascribing of all the benefits which they inioyed to their idols vers 5. Secondly their not acknowledging God to be the author of them vers 8. Their idolatrie is set downe in the 2. 3. 4. and 5. verses Wherin is contained 1. a denunciation of a diuorce between God and the Church of Israel vers 2. And the cause thereof namely her spirituall whoredomes vers 5. The dinorce is first inioyned that it should be denounced and then the causes or ends of the denunciation are expressed which are two First that the Church of Israel taking notice of it might lay it to heart and be mooued thereby to repent of her spirituall whoredomes vers 2. And secondly that she repenting the Lord might not be mooued in his iust displeasure to punish neither her vers 3. nor her children vers 4. And this is the generall resolution of this chapter Now let vs come to the words themselues Vers 1. Say vnto your Verse 1 brethren Ammi and to your sisters Ruchamah In the last verse Exposition of the former chapter the Prophet had shewed that the faithfull which appertained to Gods election should be gathered together should set ouer themselues one head Iesus Christ and so becomming subiects of his kingdome and members of his bodie should by vertue of this vnion ascend out of the kingdome of sinne and satan into the kingdome of grace and glorie Now he exhorteth them to congratulate one another in respect of these great benefits receiued and with mutuall incouragements to stirre vp euerie man his neighbour and brother that with a godlie care and earnest desire and indeauour and with a liuely faith they would receiue and applie to themselues this grace of God and most mercifull benefits which in Christ are offered vnto them and not only so but being themselues made partakers of these inestimable benefits he exhorteth them not to rest contented with their owne happinesse but to labour that it may be communicated to their brethren and being escaped out of their
might bee releeued and deliuered out of his hands by their louers that is their false goods shewing that their ioyning with them should not hinder the course of his iudgements for so far was he from fearing their succouring of them that hee wuld inflict these his punishments vpon them euen in the presence of their idols neither should they be able to releeue or deliuer them out of his hands So that still he alludeth to the practise of insolent and impudent adulteresses who when their husbands threaten that for their whoredomes they will strip them of all the gifts which they haue bestowed on them they are readie to deterre them from such seuere courses by telling them that they haue friends in store who wil reuenge their wrongs and not suffer them to be so euill intreated vnto whom their husbands being men of spirit and courage will returne answere that they are so farre from fearing their louers that they will not sticke thus to vse them euen in their presence But let vs come to the words themselues in which is expressed first the time when he would inflict his punishmēts And now will I c. where he sheweth that because his patience and long-suffering had made her insolent and secure he would no longer make delayes but presently execute his iudgements vpon her and this hee doth to make her rouse vp her spirits and speedily to turne vnto him by true repentance Eccles 8. 11. Eccles 8. 11. Secondly hee setteth downe the punishment it selfe to wit that he would discouer her leaudnesse c. The word here vsed signifieth either foolishnes or filthines in the first sense it is taken 1. Sam. 25. 25. Psal 14. 1. Deut. 32. 6. in the latter Gen. 34. 7. Deut. 22. 21. If we vnderstand it in the former signification 1. Sam. 25. 25. Psal 14. 1. Deut. 32. 6. Gen. 34. 7. Deut. 22. 21. the meaning is that by stripping her of all his benefits he would shew that she had done foolishly in ascribing them to her louers seeing they were his gifts and in forsaking him a God most gratious and almightie that she might follow after her louers who had neither will nor abilitie to releeue her wants But the coherence with the former words is better if we vnderstand it in the latter signification for in the former verse the Lord threatneth that he would strip her of his benefits and namely of her clothes which he had giuen her to couer her nakednes and here hee sheweth that he would not strip her in a corner but euen in the sight of her louers that they might also behold and detest her abominable filthinesse And this interpretation I rather embrace then the other because it agreeth with the like places of Scripture as Ezech. 16. 37. Ier. 4. 30. Ezech. 16. 37. Jer. 4 30. Now this her punishment is aggrauated in that he saith he would strip her in the sight of her louers for as men are impatient of all disgraces so especially of those which are offered them in the presence of their most respected friends but they grow altogether intolerable when as their friends in whom they most trusted shall to their shame and reproch see their wretchednes and vncleane filthines and not be able to make any apologie for them or to defend them against the accuser But this the Lord threatneth should be the condition of the Church of Israel namely that hee would strip her of all his benefits and discouer her naturall filthines and vncleannes her pouertie miserie sinne and grosse corruptions and that in the sight of her louers that is when she depended vpon her idols and most assuredly hoped that they were present to helpe and releeue her Lastly because while they conceiued any hope of helpe in their idols they would easily neglect and contemne Gods threatnings hee taketh away from them this vaine confidence in these words And no man shall be able te deliuer her out of my hands as though he should say It may be she will hope when I haue taken from her my benefits that the sun starres planets and her other idols will supplie her wants it may be she may thinke that when I haue discouered her filthines her louers wil relieue her miseries but all in vaine for who amōgst the gods is able to help whē I who am almightie take in hād to punish her Wel may they behold her abominable filthines to her further griefe and disgrace but they shal only look vpō her not be able to afford her any relief And this is the meaning of these words Out of which we Punishments deferred shall be inflicted vnlesse wee preuent them by repētance may first learne that howsoeuer the Lord in his mercie doth long deferre our iustly deserued punishments as he did the Israelites of whom the Prophet speaketh here yet if his patience and long-suffering doe not moue vs to repentance the time will come that the Lord will say as he doth in this place And now I will discouer your leaudnesse c. For as there is a time for mercie so there is a time for iustice and though the Lord be slow to anger and vengeance and swift in the course of his grace and goodnes yet he goeth forward as surely and certainly in the way of iustice as in the way of mercie if wee doe not meet him in the way and turne his course by turning vnto him by vnfained repentance Examples hereof we haue in the old world in the Sodomites Cananites Israelites c. And therefore let vs seeke the Lord whilest he may be found c. Isay 55. 6. let vs take hold of the acceptable Esay 55. 6. time and day of saluation and whilest it is called to day let vs hearken vnto his voice and not harden our hearts Psal 95. 7. 8. For though the Lord now hide our sinnes vnder the vaile of his mercie blessings and benefits yet the time Psal 95. 7. 8. will come vnlesse we repent when as hee will strip vs and discouer our filthines c. Secondly we may obserue the the Lord oftentimes punisheth our vaine confidence in worldly things by making them God punisheth vaine confidēce in creatures by making them insufficient to helpe vneffectuall and insufficient to satisfie our desires in those things for which we most trusted in them that when they most abound and seeme to promise vs most assured helpe So heere hee strippeth the Israelites in the presence of their idols in whom they trusted for deliuerance and discouereth their filthines euen in their sight when as they seemed in regard of their presence to giue them the greatest hope of their assistance Thus he ouerthrew Pharaoh Senacherib Benhadad in the middest of their great armies Nebuchadnezer in his greatest pride and power Thus he destroyeth idolaters in the presence of their idols thus he maketh the couetous to feel the smart of his punishing hand when as their
faith and hope in any reasonable sort after so many yeares of instruction yea how many are there who if wee set aside the outward Ceremonies which are subiect to the sences can put no difference between the religion of Christ and Antichrist and howsoeuer in words they professe themselues such forward Protestants that they could be content to burne for their Religion yet in truth are not able to put a difference betweene the doctrine of our Church and refined Popery and as many amongst vs spit at the Diuels name and defie him in word and yet in their liues and conuersation remaine his vassals being at his beck to do him seruice so many shew an outward detestation of the Pope and poperie but yet their hatred extendeth no further then the name for eyther they exclayming against the Beast retaine his marke being not yet purged from the dregs of Poperie and Superstition or else remaine ignoraunt of Gods true Religion and so lye open as an easie pray to all Seducers And thus you see how small the number of those is who haue the knowledge of God in comparison of those innumerable numbers of ignorant persons which liue amongst vs. Now further if we make a diligent search among those who haue some knowledge and consider how many of this number haue onely an historical and speculatiue knowledge swimming in the braine whereby they are able to discourse of Religion and in the meane time make no vse of it for the sanctification of their hearts and affections or for the reformation of their liues and conuersation all which may truely be said to be without the true knowledge of God his religion for vvee are truely said to know so much onely in Christianitie as vvee make a fruitfull and profitable vse of for the purifying of our inward affections and for the bettring of our outward actions And if hauing set all these aside vvee then take a view of those that remaine who know God and his Trueth and liue according to their knowledge in holinesse and newnesse of Life wee shall finde the number so small that the Lord may iustly also in this respect contend vvith vs because there is no knowledge of God in the land And thus you see that if the Lord should summon vs to appeare before him should arraigne vs before the tribunall seate of judgement to answere for our selues in respect of these sinnes here laid to the Israelits charge wee also must needs plead guilty and put our selues wholy vpon the plea of mercy All which our sins are much aggrauated hereby Our sinnes are much aggrauated by gods mercies in that they are commited by the inhabitants of this land vpon which the Lord hath bestowed many more and farre greater benefits both temporall and spirituall then euer he bestowed vpon the people of Israell Secondly in that he hath by his omnipotent power and watchfull prouidence preserued vs in this land from the open violence and secret treasons of our malicious enimies especially from that more then barbarous conspiracie wherby the enimies of gods truth had plotted by one blast of gun-powder to blow vp the whole state ruine the Church and ouerturne the whole common-wealth which deliuerance is cause sufficient in it selfe alone to moue vs daily with incessant prayses to magnifie gods mercie and to shew our thankfulnesse by performing vnto him all holy duties Thirdly in that wee hauing bound our selues by couenant to our God that we would imbrace truth mercy and increase in his sauing knowledge yet neuerthelesse haue broken our couenant by vtter neglect of these holy duties Fourthly in that the Lord hauing giuen vnto vs singular meanes of attaining vnto these rich ornamentes of the soule namely his word printed read and preached amongst vs and the vse of his Sacraments yet we haue made no fruitfull vse of them but still remaine in our spirituall nakednesse Lastly in that these are not the sinnes of some few persons but generally of the inhabitants of the land which doe not hide themselues in some secret corners but walke boldly in the open streetes being priuiledged from both shame and punishment in respect of the multitude of offenders Seeing therefore we are guilty of the Israelits sinnes yea and haue aggrauated them by many circumstances what can we say for our selues why we should not bee subject to their punishments Seing there is no truth nor mercie nor knowledge of God in the land what can wee expect but that the Lord will contend with vs and that not in verball controuersies by the mouth of his ministers for though wee haue often heard them yet wee haue little regarded them but haue contemned their persons and dispised their threatnings neyther can we hope that he will any longer vse his his fatherly corrections and gentle chasticements for these hee hath often vsed in vaine as for example he hath diuers times summoned vs by famine sicknesse plague and pestilence daunger of enimies yea and of late laid the head of our whole state as it were vpon the block and lifted vp The gun-powder treason the fearefull axe of his feirce iudgement being ready to giue the mortall stroke and yet are we hereby nothing reclaimed from our sins nothing moued to the performance of any holy duties And therefore seeing neyther words nor chasticements are auaileable for our amendment and seeing after that the Lord hath repriued vs as it were from the blocke yet we remaine vnreformed what can wee further expect but that he should in his feirce wrath sweep vs away in an vniuersall deluge of his judgements vnles we seeke reconciliation and appease gods anger by speedy humiliation and vnfayned repentance ANd so much concerning the sinnes of omission whereof the people of Israell are here accused and conuicted now follow the sinnes of commission whereby they had positiuely and actually broken Gods commaundements vers 2. By swearing and lying killing stealing whoring Verse 2 they breake out and blood toucheth blood In the originall text these sins are expressed in the Infinitiue moode to note their The exposition continued act of sinning To sweare and lye kil steale whore is their vsuall custome or common fashion so that they do not onely sometimes fall into these sinnes through infirmitie but wilfully continue in them and make them as it were their ordinarie exercise and common practise The sinnes whereof they are here conuicted and condemned eyther immediately respect God and the breach of the first table or their neighbour and the breach of the second Table both which are first propounded and then intended and aggrauated The sinnes which respect God and the breach of the first Table are all comprised vnder this one particular of swearing the word here vsed may eyther signifie swearing or cursing and so is diuersly translated by diuers but seeing it was the purpose of the Lord in this place to set downe a briefe Epitome of the peoples
away in their sottish blindnesse into such grosse absurdities and more then childish fooleries because when God reuealeth his trueth vnto them they will not imbrace and loue it but rather loue their owne will-worship 1. Thes 2. 11. The neerer man draweth to idols the farther he goeth from God and follow the inuentions of their owne braine 1. Thes 2. 11. Lastly we may obserue that he saith whilst they committed spirituall whoredoms they departed from the Lord so that the neerer man draweth vnto idols the further hee goeth from God neither is it possible that any should truely worship both together as the Apostle sheweth 1. Cor. 10. 21. 2. Cor. 6. 14. 16. The Idolaters pretend that when they commit idolatry they worship God in the idoll But the Lord affirmeth that then they depart from him They say that they serue God when they vse their owne wil-worship and follow their owne waie But the Lord who acknowledgeth no worshippe but when we followe him in the waies of his Commandements saith that when wee walke in our owne waies we goe out of his way and cease to follow him wee forsake him who is our true husband and after a whorish manner prostitute our selues vnto idols Where by the way we may note the sottish folly of Idolaters The folly of Idalaters who leaue the Lord infinite in all perfections and worship a base creature forsake the Lord who is most wise mighty gracious and in euery respect absolutely good and betake themselues to the worship often times of stockes and stones who haue neither vnderstanding sense life nor motion neglect Gods seruice who hath both power and will to reward their seruice with eternall life and spend their time in the seruice of idols who haue neither ability nor will to doe them any good but rather will be the meanes to plunge them into euerlasting destruction ANd so much concerning the first part of this type or parable wherein the Lord inioyneth the mariage The second part followeth wherein is set downe the Prophets obedience verse 3. in these words So he went and tooke Gomer Verse 3 the daughter of Diblaim which conceiued and bare him a sonne In which wordes as the Lord had inioyned a typicall mariage so hee propoundeth typicall names fit for the purpose The exposition both of the harlot and her parentage that so the parable might in more liuely manner represent vnto them their sinne of idolatry It may be that the first word Gomer might be the name of some notorious and infamous harlot which liued in those times and it may be also that it was onely a fained and imaginary name inuented of purpose to decipher such a one as the Prophet here describeth for it signifieth a thing whole and intire or consummate complete perfect and accomplished Some vnderstand it in the first sense and thinke that thereby is signified and represented the whole body or nation of the Israelites whom the Lord had taken vnto himselfe in mariage Others in the latter signification imagine that it hath relation to the harlot signifying such an one either who was of perfect and accomplished beauty or such an one as was throughly furnished with lasciuious allurements and most expert in the art of venery or finally such an one as was most absolute consummate and fully replenished with all wickednesse and filthy vncleannesse The other name Diblaim some take to be a patronymick signifying the harlots country and not her kindred that she was an inhabitant of that waste and desolate wildernesse Diblam or Diblath of which mention is made Ezech. 6. 14. Ezech. 6. 14. Ier. 48. 22. Ier. 48. 22. and that she was called a daughter of Diblaim according to the like phrase of speech vsed in the Scripture as a daughter of Sion of Israel of Tyre and such like From which they gather the harlots disposition that she loued to frequent and to liue in desert and solitary places where she might with more secrecie and without controlement commit fornication with her louers and that hereby is resembled the conditions of the Synagogue of the Israelites who according to the custome of the Gentiles erected altars in groues woods and hilly places to the end they might commit spirituall whoredome with their idols as appeareth 2. King 17. 8 9 10 11. 2. King 17. 8 9 10 11. And further herehence they obserue the great mercy and goodnesse of God who vouchsafeth himselfe in mariage with his Church who before he aduanceth her to such honour and dignitie is of most obscure and base condition and like vnto this harlot here described as it is most fully and excellently set downe Ezech. 16. Ezech. 16. Others thinke it to be the name of her father whereby is signified two lumps or masses of dried figges from whence they gather that she was the daughter of pleasures deliciousnesse and effeminate daintinesse luxurious excesse and wanton delicatenesse being the father and nurse of lust and venery And so much for the meaning of the words The doctrines which from hence we gather are these The Do ∣ ctrines First we may obserue the infinite mercy of God towards Gods mercy towards his people this people who though they were fully replenished with all sinne and wickednesse though like filthy harlots they had forsaken him their true and most kinde husband and giuen themselues to commit spiritual whoredome with their idols and though they were complete and consummate in this their adultery yet still hee calleth them vnto him againe by his Prophets promising vpon their true repentance mercy and forgiuenesse so Ier. 3. 1. Jer. 3. 1. Idolatry must be auoided in the beginnings and occasions thereof Secondly we learne hence that as we are most carefully to flee all sinnes and to subdue them at the beginning before by custome continuance they haue increased in strength so especially we are to vse this care and watchfulnesse in auoyding this spirituall fornication and all meanes and occasions thereof For if wee once entertaine it with the least liking approbation we shall neuer or very hardly reclaime our selues till like common harlots we be complete and fully replenished with this spirituall filthinesse And therefore let vs stop our eares against those shamelesse and impudent men who in this light of the Gospell dare shew themselues to be patrons of images assuring our selues that if casting Gods Commandement behinde our backes which hath as well forbidden the making as the worshipping of idols we shall not stay here but shall shortly fall from idoll making to idoll worshipping We iustly account pandors and bawdes to bee odious and most abominable because they vse all their wit and indeuour to allure others to vncleannesse and to withdraw their hearts and affections from their owne husbands that they may place them vpon adulterers and surely no lesse abominable should these bawdes and pandors bee who imploy their wit and learning that they may allure
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
And if we his children should not liue together with him though he is a God yet he should not be a father sauing of his onely begotten sonne Iesus Christ seeing there is a mutuall relation betweene a father and children And thus much for the meaning of the words The doctrines The doctrines which arise out of them are diuers First we may obserue The largenes of Gods Church the amplitude and largenes of Gods Church in the time of the Gospell seeing it is not now confined within the borders of Canaan but extendeth it selfe ouer the whole earth to all nations and countries without any restraint or exception For in euery nation he that feareth God and worketh righteousnesse is accepted of him as it is Act. 10. 35. Act. 10. 35. Secondly we are to obserue that there first goeth an exclusion Our adoption and saluation is of Gods free grace from being Gods people before an admission to the being his sonnes by which order the Lord would signifie that our adoption and saluation commeth of his free grace and goodnesse and not of any worthinesse and merit in vs the Israelites were so wicked that they were thrust out of Gods seruice and the Gentiles so prophane and sinfull that they were altogether vnworthie to be admitted into it and therfore both farre from meriting any thing but death and condemnation and yet such was Gods infinit mercie that when they were in this case vnworthy of the least glimpse of his fauour he caused the bright beames of his loue with full raies to shine on both by the death of his sonne reconciling them vnto himselfe who before were strangers and enemies And this the Apostle notablie sheweth Rom. 3. 23. There is saith he Rom. 3 23. 24. no difference namely betweene Iew and Gentile for all haue sinned and are depriued of the glorie of God 24. And are iustified freely by his grace through the redemptiō that is in Christ Iesus If the Israelites had still been retained in the couenant of workes they would haue ascribed their saluation to their workes and worthinesse God therefore when they had many times broken this couenant excluded them out of it that so they might be receiued into the couenant of grace and learne to attribute their saluation not to their legall obedience but to the free mercie and vndeserued grace of God Thirdly we learne what is the instrument and means wherby The ministery of the word the instrument of our adoption we become the sons of God not by our own works or any thing which we could do but by the ministery of the word and preaching of the Gospel which being made effectual by the inward operation of Gods spirit begetteth true faith whereby we lay hold vpon Christ and are ingrafted into his mystical body and so in him who is the naturall son of God we become the sons of God by adoption grace The consideration wherof should moue vs highly to esteem this pretious pearle and with all care and conscience to receiue and lay it vp in our hearts seeing it is the only ordinarie meanes whereby we become the adopted sons of God and heires of euerlasting life If therfore we highly value the means of our worldly aduancement to some momentany patrimony how should we esteeme of the preaching of the Gospell which intitleth vs to this dignitie of being the sonnes of the euerliuing God and heires of his glorious kingdome And if this estimate were made by all then would neither the people for small occasions refraine from hearing the word preached neither would the Ministers of the Gospell for their worldly ease and pleasure liue idly and vnprofitable in their Ministerie nor for any inconueniences sinne onely excepted leaue their callings and desist from preaching Christ crucified seeing it is the onely ordinarie meanes of the saluation of soules and of adopting men to be the children of God Fourthly we may obserue vnto what dignitie and high degree of excellencie we are exalted in the new couenant vnder the kingdome of Iesus Christ when as we are admitted not only the people and seruants but the sonnes and heires of the glorious King of heauen and earth The which prerogatiue is not now appropriated to the Iewes but common vnto al nations and all sorts of men who receiue Christ by a liuely faith Ioh. 1. 12. As many as receiued him to them John 1. 12. 2. Cor. 6. 18. he gaue right to be the sonnes of God 2. Cor. 6. 18. I will bee a father vnto you and yee shall be my sonnes and daughters saith the Lord almightie Gal. 3. 26. Ye are all the sonnes of God by Gal. 3. 26. 4. 6. faith in Christ Iesus Chap. 4. 6. Where we may note the infinite mercie of God who taketh God taketh occasion of mens sinnes to shew his goodnesse occasion euen of mens sinnes and his owne punishments to shew and extend vnto them his bountie and goodnesse for he reiected the people of Israel out of the couenant of workes that he might receiue them into his couenant of grace hee casteth them off from being his people that he might entertaine them to be his sons and not them alone but together with them the Gentiles also And for this purpose he scattereth them amongst the Gentiles that by occasion of calling them vnto the kingdome of Christ by whom the lost sheep of the house of Israel were to be gathered together he might with them call the Gentiles likewise for the Israelites by a certaine right in regard of Gods promises made to their forefathers were to haue the first ofter of Gods mercies and in the first place to bee called into the couenant of grace and therefore God in his infinite wisedome and mercie scattereth them amongst all nations that vpon the occasion of their calling hee might call the Gentiles together with them Whereby the infinitnesse of Gods bountie and his vnsearchable Gods mercy in iudgement wisedome appeareth hee executeth his punishments that he may inlarge his mercies hee abaseth his people that he may exalt thē to higher dignitie he diminisheth the number of his Church that hee may the more increase their multitude and like the good husbandman he scattereth his seed the naturall sons of Iacob ouer the face of the whole earth that they may multiplie and returne vnto him with great increase the Gentiles being added vnto them He shutteth them out of the couenant of works that he may receiue them into the couenant of grace and denieth them to be his people and seruants that he may make them his sons and heires In a word he shutteth all both Iewes and Gentiles in vnbeleefe and in the state of condemnation that hee may haue mercie on all and deriue vnto them eternall saluation Rom. 11. 32. And therefore we haue iust occasion to Rom. 11. 32. 33 exclaime with the Apostle vers 33. O the deepenes of the riches both of the
of Gods couenant but were as yet in about the sheepfold as appeareth Luk. 1. 68. 7. 16. and then the Israelites who by a certaine kind of right in regard of Gods promises made to their forefathers were to be gathered together and added to the Church and lastly the Gentiles who by occasion of their calling were together called with them as appeareth Rom. 1. 16. The time when they should be gathered was not present but to come and this is signified by the future tense here vsed that is not in the time of the Law but of the Gospell when the true Messias should be exhibited The person by whom this vnion should be made was not themselues who rather were ready more and more to wander and go astray but Iesus Christ their great and onely true shepheard and therefore he saith not that they should assemble themselues but that they should be gathered together namely by another that is Christ so Esai 11. 12. Hee shall set vp a signe to the Nations and assemble the dispersed Esay 11. 12. Israel and gather the dispersed Iuda from the foure corners of the world Iohn 10. 16. Other sheepe I haue also which Ioh. 10. 16. 11. 52. Eph. 2. 14. are not of this fold them also must I bring c. Iohn 11. 52. Eph. 2. 14. The meritorious cause of this vnion is the death and merits of Christ whereby both Iewes and Gentiles were reconciled vnto God and made his Church and family For he therefore died that by his death he might gather together in one the children of God which were scattered Iohn 11. 52. Iohn 11. 52. And Christ saith that if he were lift vp from the earth that is crucified he would draw all men vnto him so Eph. 2. 13. Eph. 2. 13. The meanes are either externall or internall Externall the preaching of the Gospell whereby we are called to the knowledge of Christ and the mystery of our redemption wrought by him Eph. 4. 11 12. He therefore gaue some to be Apostles and some Prophets c. for the gathering together of Eph. 4. 11 12. the Saints Internall on Christs part is his holy Spirit on our part a true and liuely faith whereby we all are vnited vnto Christ our head and one with another as fellow members of the same body The manner of this collection is either spirituall or corporall and locall the spirituall vnion or gathering together is the communion of all the Saints when as they are vnited and knit together in one mysticall body in one spirit in one hope one Lord one faith one baptisme one God and Father as the Apostle speaketh Eph. 4. 4 5 6. And this vnion and collection Eph. 4. 4 5 6. is not hindered by distance of place seeing the spirit of God which is the bond of this vnion filleth all places and vniteth the faithfull of all countries and nations into one body whereof Christ is the head And this collection is here principally vnderstood The other is corporall and locall when as the Saints of God vnited in that spirituall vnion are also gathered together in the same place country and congregation the which of all the faithfull is exceedingly to be desired for the mutuall comfort and edification one of another which commeth vnto all them who being vnited by the same spirit and faith are also knit together in the same company and fellowshippe The Do ∣ ctrines And this is the meaning of these words The doctrines which arise from them are these First whereas the promises That we ought not to maligne the people of the Iewes of God concerning the gathering together of his Church are made both to the Iewes Israelites and Gentiles and vnto the Iewes in the first place Hence we learne to lay aside that antient enmity which is in worldly men towards that Nation and to loue those which are conuerted to the faith as brethren and likewise to pray for those which are not yet called that they may be added to the Church The malice of men towards this nation hath bin such that it is growne into a prouerbiall speech to hate one as they hate a Iew the which howsoeuer it is a iust iudgement of God vpon the Iewes for their obstinacy in their infidelity and vnthankfulnesse yet it is a sinne in them seeing this people haue in diuers respects deserued well at our hands in that they were for a long time together faithfull treasurers of Gods diuine oracles the Law and Prophets in that they were our mother Church vnto which wee were added from whom we haue receiued our light and knowledge and in that by their fall saluation is come vnto vs Gentiles Rom. 11. 11. And therefore Rom. 11. 11. let vs not boast our selues against the naturall branches who were branches of the wild Oliue tree For if God spared not them let vs take heede lest he also spare not vs Rom. 11. 21. Yea but will some say they crucified the Lord of life Rom. 11. 21. and therefore deserue to be hated of all I answer that we are rather to turne the edge of this hatred against our owne sinnes which were the principall cause of Christs death whereof they were but instruments and as it were our executioners Besides God in his exceeding mercy and goodnesse hath turned this their cruell fact to our exceeding good euen to the redemption and saluation of our bodies and soules and therefore if this were a sufficient cause to appease Iosephs anger towards his brethren because God turned their malice to all their good euen the aduancement of Ioseph Gen. 50. 20. and presetuation of their whole family then surely the like reason should pacifie our wrath towards our elder brethren the Iewes seeing God hath in his infinite goodnesse made their hatred and rage a meanes of our redemption and eternall saluation by Christs death and bloodshed Secondly we here obserue who is the chiefe and principall Christ principally gathereth vs into the Church cause of our gathering together into the Church namely our Sauiour Christ for we were like wandring sheep gone astray in the wildernesse of the world continually vnder the power and at the command of the spirituall wolfe Satan who at pleasure might pray vpon vs notwithstanding any resistance we were able to make out of which dangers we could by no meanes quit our selues seeing the eyes of our mindes were so blinded with ignorance that we could not finde the way to our sheepfold the Church of God where onely is safety and security nay rather we were ready more and more to wander and lose our selues in the Labyrinth of our owne errors and though we had got some smal glimpse of the right way yet we were so intangled in the brires of our sinnes and corruptions that we could not haue trauailed in it And in this fearefull condition we remained till Christ our good shepheard came to seeke vs and
miserable seruitude into the glorious libertie of the sonnes of God he mooueth them to perswade others to participate of their freedome and being conuerted to the faith and added to the Church themselues he stirreth them vp to labour for the conuersion of others and consequently for the propagation of the Gospell and kingdome of Iesus Christ So that as I take it this verse is as it were an appendix or consectarie vnto the two former containing in it a dutie which those that were conuerted added vnto the Church ought to performe to their neighbours and brethren both according to the spirit and also according to the flesh namely that being themselues ascended out of the vallie of darkenesse into the mountaine of God they should by their exhortations and incouragements congratulate these benefits one with another vpon whom they were bestowed and mooue others to ascend with them The which dutie the Prophets Esay and Micha foretell should be performed of the faithfull in the time of the Gospell as appeareth Esa 2. 2. 3. Mich. 4. 1. 2. And therefore seeing this verse dependeth Esa 2. 2. 3. Mich. 4. 1. 2. vpon the former containing in it a consequent dutie of those gratious benefits which through Christ God bestoweth vpon the faithfull I thinke it may well bee referred and adioyned to the former chapter But let vs come to the words themselues wherein two things are to be considered first the parties to whom this dutie is inioyned secondly the dutie which by them is to bee performed The parties who must speake to their brethren are those of whom he had spoken in the former verse namely such as were gathered into the Church vnited vnto Christ and had ascended out of the land of darkenesse into the kingdome of grace they being ascended themselues must perswade their brethren to ascend with them For before our selues are called vnited vnto Christ iustified and sanctified we neither can nor wil exhort others to participate of these benefits because wee haue had no tast nor feeling of them nay rather wee are readie to draw others from ascending to the mountaine of God into the land of darkenesse that together with vs they may haue the fruition of the pleasures of sin and wallow in the filthie puddle of worldly delightes which we deeme the greatest happinesse because we haue had no sense nor rellish of better things But when once our minds are inlightned and wee discerne that the pleasures of sinne are in themselues base and vaine and also in the end bring death and vtter destruction and withall perceiue the excellencie of Gods spirituall benefits which hee bestoweth vpon the faithful and haue our selues attained vnto some assurance of them then doe wee not onely for our owne part contemne those things which wee so highlie prised in former times but also perswade others to scorne and loath them then doe we not onely our selues inioy our heauenly happinesse but exhort others to congratulate our ioy who alreadie are partakers of it and to perswade those who haue not as yet tasted of it that they will labour to attaine vnto it The dutie which by these is to be performed is that they speake vnto their brethren that is that they would exhort and stirre them vp either to begin to ascend into the kingdome if they haue not yet ascended or if they haue to congratulate with them in this great happinesse and so with mutuall incouragements to moue one another with all care alacritie and diligence more and more to ascend out of the land of darkenesse and to adioyne themselues more firmelie and neerely vnto the kingdome of Christ In which dutie of exhortation and incouragement we are to consider two things first the persons to whom it is directed and secondly the matter of the speech it selfe The persons are their brethren and sisters that is all that belong to Gods election whether they bee called alreadie or to bee called for these are to be exhorted that they ascend the other to be incouraged in their course that with alacritie they may more and more ascend And because none preciselie knoweth who amōgst those who are not yet called belong to the election of God therefore all our neighbors acquaintance are to bee exhorted and inuited that they would ascend with vs. And to this dutie we are bound by the law of charitie whether wee respect our loue towards God or towards our neighbours for our loue towards God bindeth vs to seeke the aduancement of his glory by the inlarging of his kingdome the which we doe when as by our exhortations and holy example we gaine men to Christ Againe we ought to loue our brethren as our selues which if wee doe then being escaped out of the kingdome of Satan and ascended into the Kingdome of God we will vse all our care and indeuour that they likewise may bee deliuered and ascend with vs. And this is done either when one priuate man doth exhort perswade and incourage an other both by word and holy example of life to become a true member of the Kingdome of Christ or when Gods Ministers by their publike preaching performe this duty which is of all other meanes most effectuall as being Gods owne ordinance instituted for the gathering together of the Saints and Ephes 4. 11. 22 Rom. 1. 16. his strong power vnto saluation to euery one that beleeueth But howsoeuer all men are to be inuited and exhorted to ascend into the Kingdom of Christ yet this is effectuall onely to those who are indeed brethren and sisters that is such as belong to Gods election whether they be called or not called Neither doth it hence follow that because others are called in the ministery of the word Ammi and Ruchamah that is the people of God who haue obtained mercy that the word of God should be false or they deluded seeing there is no cause in the word why indeed they should not be the people of God and partakers of his mercy but in themselues namely their owne infidelity for if they would beleeue this speech of the Gospell they should in truth be Gods people whereas not beleeuing they lose this title and dignity and so as much as in them giue God the lie as the Apostle speaketh 1 Iohn 5. 10. But God is true of his word 1. Iohn 5. 10. for the voyce of the Gospell is generall and indefinite and neuer particularly applied but by the faith of the hearer and therefore being deliuered to a multitude though many reiect it yet of some amongst them it may be said that they are the people of God namely those who receiue it by a liuely faith And so much for the persons who are to be exhorted The matter of the speech which containeth in it the maine arguments whereby the exhortation is enforced is in these two words Ammi Ruchamah that is ye are my people ye haue obtained mercy or O ye my people O thou who hast
his Spirit he openeth them and inclineth their hearts to beleeue and imbrace it lest wee should ascribe the whole praise of our conuersion vnto the ministery of man which is principally due to his holy spirit who is the chiefe cause thereof As therefore the poole of Bethesda did not at all times cure diseases but onely when the Angell descended and infused vertue into the water and yet neuerthelesse the people at all times watched that they might be readie to put in their friends when the opportune time came so these riuers and streames of the Gospell which runne from the sanctuarie haue not alwaies vertue and power in them to heale our diseases and sores of sinne but then onely when the spirit of God descendeth and by his secret working infuseth vertue thereunto and therefore wee are continuallie to watch for this time in the meane while vsing the meanes continually appointed by God to this purpose Neither doth he determine the presence before whom or the place where this dutie must bee performed but indefinitely and absolutely hee inioyneth vs to speake vnto our brethren and sisters Whence we learne that there is no presence or place exempted from this dutie but wee are to exhort all in all places to come vnto Christ and to leaue the kingdome of darkenesse publickly in the ministerie of the word and in priuat conferences at home and abroad in the congregation and in our chambers as occasion shall be offered for gaining our brethrē vnto Christs kingdom For as the spirit of God is restrained to no time so neither to any place but he conuerteth both when he will and also where he will The sixth thing to be obserued is the change of the names Great difference betweene the effects of the law and the Gospell Lo-ammi into Ammi and Lo-ruchamah into Ruchamah wherby is signified that there is a great change in the time of the Gospell from the state of things vnder the law for those whom the law scattered the Gospell gathereth those whom the law made strangers and enemies the Gospell maketh subiects and friends those whom the law debarred of mercy are by the Gospel receiued to mercy those whō the law condemned the Gospel iustifieth and saueth so that now enmity is turned into frendship iudgement into mercy death and condemnation into life and eternal saluation in by Christ our Sauiour The consideration whereof as it should fill our harts with sound comfort so also with true thankfulnes and our mouthes also with Gods praises who hath caused this happy change turned our griefe and sorrow into ioy gladnes Lastly whereas God inioyneth vs to inuite others vnto Mans miserie the lawes impotencie and Christs sufficiencie Christ by calling them Ruchamah that is such as haue obtained mercie he herein includeth their miserie the lawes impotencie in freeing them from it that through Gods mercie and Christs merits alone we haue saluation For the first it is include in the word mercie for mercie doth presuppose miserie both in respect of our sinnes and also the punishment which for them was due vnto vs and the lawes impotencie for if we could haue obtained saluation by the law then should wee not haue needed mercie because wee should haue been saued by our owne merits and lastlie that we haue not saluation of or by our selues but in Christ and for his merits for when God was displeased there must be some meanes to pacifie him when wee had excluded our selues from Gods mercie there must be some other way to recouer it which could not be any meanes of our owne for wee in stead of pacifying God for our old sinnes were continually readie to anger him with new and in stead of mercie wee by our new transgressions heaped vpon our selues new punishments and therefore in Christ alone Gods mercie is obtained who hath satisfied his iustice and appeased his wrath by discharging our debt bearing our sins and suffering that punishment which wee by them had most iustly deserued ANd so much for the consequent dutie to bee performed of the faithfull after themselues are made partakers of the Euangelicall benefits In the next place the Prophet returneth to the legall threatnings in these words Vers 2. Pleade or contend with your mother pleade with her Vers 2 for she is not my wife or as the word is sometimes taken that shee is not my wife neither am I her husband but let her take away or that shee may take away her fornications out of her sight and her adulteries from betweene her breasts Where the Lord commandeth that a diuorce should be proclaimed betweene him and the Israelites and withall sheweth the cause or end of this denunciation namely that they might repent and turne from their spirituall whoredomes But let vs come to the exposition of the words and after Exposition obserue the doctrines which arise out of them Plead with your mother These wordes may seeeme to contradict the former for there the Lord promiseth that he would gather his Church and vnite them vnto Christ that he might be her head she his members he her husband and she his spouse and now presently he threatneth that he wil giue her a bil of diuorce and break off the mariage between them But we are to know that the former words were an Euangelical promise which was not presently to be performed but in the time of the Gospel after the cōming of Christ but in the meane time because the Israelites were not terrified with the former threatnings nor allured to repētance by Gods gracious promises therfore hauing by y◠former consolations comforted Gods children amongst them who were truely humbled now hee beginneth againe to thunder out Gods threatnings against the obdurate and impenitent shewing that notwithstanding God would extend such mercie to the faithfull in the time of the Gospell yet this should bee no priuiledge to exempt them who liued in impenitencie from Gods iudgements but hee would for their sinnes certainely reiect them vnlesse they speedelie repented of them And this is vsuall with the Prophets to intermixe mercie with iudgements consolations with threatnings that neither the humbled may despaire nor the obdurate and impenitent presume as also to mingle their prophecies which concerned the present time with those which concerned the kingdome of the Messias in the time of Gospell for as their maine end was to point at Christ that at his comming their prophecies being fulfilled in him he might be receiued so they were not to neglect their present auditorie but by shewing their sinnes and Gods iudgements to bring them to God by true repentance And if this bee obserued it will giue great light to the vnderstanding of them whereas contrariwise the not obseruing hereof causeth great confusion and obscuritie But let vs come to the words themselues Plead with your mother c. Where we are to consider who they are whom the Lord commandeth to plead as children secondly who this
he will turne vnto vs his gratious countenance and whilest wee are in the confines of Gods kingdome the Church militant let vs patiently beare our crosse remembring that ere long wee shall haue full possession of our heauenly Canaan where we shall enioy a perpetuall rest from all troubles and be fully replenished with all ioy and happinesse Thirdly we here learne that the Lord bestoweth his temporall Gods temporall benefits are to the faithful earnest penies of those which are eternall benefits corporall and spiritual vpon the faithfull not only for their present vse and comfort but also for the confirming and increasing of their faith and hope in the assurance of farre more excellent gifts euen the vnualuable treasures of his eternall kingdome for hee giueth the valley of Achor for the doore of hope that is the benefits of this life that they may be pledges and earnest penies to assure vs of all his benefits belonging to the life to come The which as it may be vnderstood of all Gods gifts bestowed vpon the faithfull so especially of the inward graces of Gods sanctifying Spirit namely charitie zeale patience humilitie loue to the Gospell sanctification of life and the rest so that whosoeuer finde themselues indued therewith they may be assured that they haue so many pledges and earnest penies of their eternall happinesse and that it is not possible that their hope should become void and frustrate which the Lord hath confirmed with so many seales The consideration whereof should make vs to labour aboue all things for these spiritual gifts and graces whereby this doore of hope may be opened vnto vs and wee confirmed in the assurance of our election and saluation vnto which dutie the Apostle exhorteth vs 2. Pet. 1. 10. especially let vs by all meanes seeke to obtaine 2. Pet. 1. 10. the gift of Gods Spirit which giueth vnto vs an assured testimonie that wee are his children and heires of eternall life Rom. 8. 16. 17. sealeth vp this assurance in our harts and consciences Rom. 8. 16. 17. Eph. 1. 13. Eph. 1. 13. and also is the pledge and earnest penie of our heauenly inheritance 2. Cor. 1. 22. 2. Cor. 1. 22. We must meditate vpon Gods blessings new and old to increase our thankfulnes Fourthly whereas the Lord making new promises doth shadow them out vnder the allegorie of ancient benefits to the end that our assurance of future blessings by experience of his former goodnesse and truth may be ratified and confirmed and that in remembrance of pasted benefits in the fruition of his present blessings and in assured hope of his future goodnesse wee may be stirred vp to true thankfulnesse and obedience let vs learne hereby seeing we stand in need of all these helpes to make this profitable vse of them that is first let vs call to minde Gods mercies of old of which our selues haue had experience as also his goodnesse truth and power which he hath shewed towards others in preseruing sustaining and defending them and so shall we with greater affiance and confidence depend vpon his neuer failing promises and all ruling prouidence in the middest of all extremities And secondly let vs not only thinke vpon those benefits which we presently enioy but let them serue also to call to our remembrance Gods former goodnes towards vs as also those more excellent blessings and rich treasures of his heauenly kingdome wherof all these are but pledges and earnest penies that so this threefold cable of Gods gratious benefits being as it were twisted together in our memories may more strongly draw vs to true thankfulnes and obedience and that this infinite flame of his loue towards vs may at least kindle in our hearts some sparks of loue towards him againe And these are the doctrines to be obserued out of the benefits Whosoeuer haue part in spirituall blessings are filled also with ioy gladnesse and thankfulnesse here promised Now out of the Churches dutie wee may further obserue that whosoeuer are made partakers of the former benefits they are also hereby filled with ioy and gladnes the which they expresse by singing Gods praises not only with the voice but also with the heart and by glorifying Gods name not only with verball thankfulnes but also with the fruits of holy obedience in the whole course of their liues for as certainly as God promiseth our reconciliation conuersion and all other his benefits so doth hee likewise promise that those that are possessed of them shall laud and magnifie his name And therefore whosoeuer haue not this inward ioy gladnes in their harts nor expresse the same by lauding and magnifying Gods name it is certaine they haue no true taste of Gods spirituall benefits For this inward fire of ioy and thankfulnes will not be smothered in the heart but the flame thereof wil burst out into praises and thanksgiuing Now because euery one may say that he is filled with inward ioy and may faine and straine out a verball thankfulnes therefore we must labour to approue them by our outward actions and a continuall course of holy obedience to be true and sincere and so they will giue vs assurance that we haue indeed our part in al the former benefits which otherwise we cannot haue seeing the Lord giueth the one as well as the other and to this end bestoweth his benefits that we may glorifie his name by thankfulnes and obedience as appeareth 1. Pet. 2. 9. 1. Cor. 6. 20. 1. Pet. 2. 9. 1. Cor. 6. 20. We must not deferre our thankfulnesse Secondly we may obserue that this our thankfulnesse is not to be deferred but presently to be expressed euen whilest we are in the vineyards that is whilest our hearts are replenished with ioy in regard of the comfortable vse of Gods present benefits and our assured hope of those greater mercies in the time to come for negligent delaies cause forgetfulnes which is also the mother of the grossest kinde of vnthankfulnes But contrariwise then will our praises and thanksgiuings be most zealous and feruent when they issue from a hart presently inflamed with the ioyful sense of Gods benefits An example hereof we haue in Dauid 2. Sam. 7. 18. 2 Sam. 7. 8. Exod. 15. 1. Luk. 1. 46. in the Israelites Exod. 15. 1. in the Virgin Marie Luk. 1. 46. Thirdly we may here obserue that as the ioy so the praises The praises of the faithfull must not be slight but great and feruent Esay 9. 3. and thanksgiuings of Gods people are not slight and ordinarie but exceeding great and feruent not only like vnto the ioy in haruest that is in the fruition of Gods common benefits but like the ioy wherewith men reioyce after some famous victory obtained against their enemies yea and such enemies as haue in former times held them in most seruile and slauish seruitude for this was the ioy of the Israelites vnto which the Prophet compareth here the ioy and
himselfe in marriage Now because this tedious captiuitie and confused anarchie should not be without comfort therefore the Lord giueth them some testimonie of his loue by assuring them that hee would as well waite for their true conuersion as they for his mercy and that in the meane time he would not reject them and make choyse of some other people to be his Church but would stay his choyse till vpon their true repentance hee might receiue them into his former loue and fauour And this is emphatically signified in these words And I wil be so vnto thee wher the Lord not doth explicate his meaning at large but like those whose mindes are exceedingly perturbed with griefe indignation or some singular commiseration he vseth this abrupt and broken speach as though it so much grieued him to deferre reconciliation and to withhould the outward testimonies of his loue from his people that he was not able to pronounce this his definitiue sentence at large but in these abrupt and broken speeches So that here is Iudgement mixed with Mercie Iudgement in that he with-houldeth from them the signes of his loue for a time Mercie in that he with-houldeth them not for euer Iudgement in that he would not as yet admit them to be his people Mercy in that for their sakes he wil make choyce of no other but expecteth their repentance that thereupon hee might be reconciled vnto them But against this there may be made two obiections first An answere to a two-fold obiection that this testimonie of Gods loue and hope of their future reconciliation will not stand with Gods former threatnings namely that hee would no more haue mercy vpon them Chap. 1. Ver. 6. That they should not be his people nor he their God Ver. 9. That hee had vtterly diuorced and rejected them Chap. 2. Ver. 2. And secondly that it will not stand with the euent seeing the Lord did neuer after espouse this whole people nor yet them alone Both which obiections are taken away with one answere namely that this Prophecie is not to be vnderstood of the whole body of the people but of the faithfull amongst them which belonged to Gods Election of which it is truely verified so as it may well stand with the former Prophecie and the future euent For though he rejected the whole body of this people yet he reserued a remnant according to the Election of grace Rom. 11. 5. whom after their repentance and conuersion he did espouse to him and for these hee reserued his grace so as he would not after the people were excluded from the outward couenant admit of any other neyther before the comming of Christ nor after he was come till he had called and reconciled them and so vpon occasion of their calling and conuersion hee called also and conuerted the elect Gentiles amongest whom they were scattered and to them both who only were the true Israelites according to the spirit he made good his promises of mercy and grace and this appeareth Math. 10. 5. 6. 15. 24. 26. Act. 13. 46. Mat. 10. 5 6. 15. 24 26. Act. 13. 46. And so much for the exposition of the words the doctrines which from hence arise are these First whereas the Lord saith that he will not presently be reconciled vnto the Length of affliction no signe of our rejection Church of Israell but she shall waite his pleasure and bee content to liue in an afflicted estate vntill hee saw fit time of giuing vnto her assurance of his loue and fauour hence we learne to arme our selues with patience when our afflictions are tediously continued and not desperately to cast aside all hope as though the length of our afflictions were a signe of our vtter rejection for as it appeareth in this place the Lord causeth the afflictions euen of those that belong to his Election to endure for a long time together and maketh them to wayte and expect till hee seeth the fit time for their deliuerance Examples hereof we haue in the captiuitie of Aegypt and Babilon in Dauid Iob and many others The vse hereof is that though our afflictions be of long We must waite vpon God for deliuerance frō our afflictions continuance we waite the Lords leasure and possesse our soules with patience and so in the end wee shal be assured of deliuerance An example hereof we haue in Dauid Psal 40. 1. I wated patiently for the Lord c. In the faithfull grieuously Psal 40. 1. and 123. 2. Esay 8. 17. afflicted Psal 123. 2. Esay 8. 17. in Iacob Gen. 49. 18. Which duety that we likewise may performe let vs consider first that the Lord inioyneth and requireth it at our hands Psal 37. 34. Wayte thou on the Lord and keepe his Psal 37. 34. way Secondly that the Lord wayteth vpon vs that hee may finde vs fit to receiue his mercy that is humbled in the sence and feeling of our owne misery and want and earnestly hungring after his grace Esa 30. 18. Yet therefore will the Lord Esay 30. 18. wait that he may haue mercy vpon you Seeing then the Lord wayteth on vs to shew mercy great reason haue we to wait that we may receiue mercy for waiting and attending better becommeth suiters then benefactors Thirdly let vs waite vpon the Lord because the holy Ghost commendeth it vnto vs as a good thing Lamen 3. 26 Lamen 3. 26. It is good to trust and to waite for the saluation of the Lord. Fourthly if being afflicted we doe not onely watch but also wayte in prayer it is a good argument to confirme our faith in this assurance that our prayers shall be heard and our petitions graunted and therefore the Church vseth this reason for the strengthening of her faith Esay 33. 2. O Lord Esa 33. 2 haue mercy vpon vs we haue wayted for thee And Mich 7. 7. Mich. 7. 7. she joyneth these two together I will wait for God my sauiour my God will heare Of this Dauid had experience Psa 40. 1. Psal 40. 1. I waited patiently for the Lord and hee inclined vnto mee and heard my cry Fiftly because our waiting and patient abiding the Lords leasure shall assuredly haue a good issue for he will not suffer those that wait vpon him to goe away ashamed Esay 49. 23. And howsoeuer the hope of the afflicted may bee Esa 49 23. deferred yet it shall not perish for euer Psal 9. 18. But those Psa 9. 18. that attend the Lords leasure in the end shall be exalted haue the land in possession Psal 37. 34. They shall be saued and deliuered Psal 37. 34. from all euill Pro. 20. 22. Yea they shall be eternally Pro. 20. 22 blessed Esay 30. 18. The Lord is the God of iudgement blessed Esa 30. 18. are all they that wait for him Howsoeuer therefore the hope of the afflicted being deferred is for the present bitter and irkesome yet
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
hereby hee implyeth when he saith there was no simplicitie in the land that it was full of hipocrisie and dissimulation and when he affirmeth that there was no veritie he implyeth that there was lying and when he accuseth them to be without truth or justice in their actions he intimateth also that they were full of all manner of fraud and deceit The second sinne whereof he accuseth them is that they The second sinne that they wanted mercy were without mercie the word signifieth either benignitie or beneficence and in the former signification it is referred to the minde and hart and so is called mercy and compassion and in the latter to the words and works and then it is called beneficence and comprehendeth in it all workes of charitie and christianitie as when in our words we are ready to help and benefit our brethren by exhortation counsaile consolation admonition and reprehension and in our workes by defending them with all our power and relieuing them with our riches Whereas therefore he chargeth them to be without mercy his meaning is that they were destitute of all these vertues and neglected all these christian duties and contrariwise he implyeth that their minds were full of malice and cruelty their words rotten and vnsauorie their workes replenished with oppression violence and barbarous inhumanitie And these were the sinnes which respected their neighbours and the breach of the second table their sinnes which immediately respected God are all comprehended in this that there was no knowledge of God in the land vnder The third sin no knowledge of God which particular he compriseth the neglect of all the duties injoyned in the first table and of all religion piety for as from the true sauing knowledge of God as from the root of all graces there springeth Faith affiance hope loue the feare of God obedience and all true worship of God so contrariwise ignorance is the roote of all impietie infidelity diffidence presumption despaire hatred of God contempt disobedience superstition idolatrie And therefore whereas he chargeth them that they were without the knowledge of God he necessarily implyeth that they were vtterly destitute of all grace piety and all true religion and guilty of the breach of all the commandements of the first table for where the roote is dead there the braunches must needes perish Now these their sinnes are aggrauated in that hee saith that there was no veritie mercy nor knowledge of God in the Land First in that it was a Land which God in great mercy had bestowed vpon them to the end that therin they should worship and serue him a land wherein he had protected and preserued them a land wherein he had plentifully afforded vnto them the meanes of attaining these graces of truth mercy and knowledge namely his Word and Sacraments Secondly in that this impietie and neglect of Religion did not onely lurke in some few corners but ouerspread the whole land neyther were there onely some few men tainted with these vices and corruptions but generally the whole body of the people So that they did not onely hide these sinnes as being ashamed of them but being come to bee as it were a common fashion they impudently professed and defended them And so much for the meaning of this first Verse the That the Lord himselfe will contend with those who contemne the ministerie of his Prophets doctrines which are to be obserued are these First we here learne that if Gods Prophets haue long contended vvith a people in Gods cause as his aduocates and doe not preuaile with them by causing them to humble themselues before him by true repentance then the Lord will take his cause into his owne hands and ceasing to contend with them any longer by his word and spirit will prosecute his controuersie with them by afflictions and punishments and if hauing often sent his Ambassadours with reasonable conditions of peace men neglect them and refuse to hearken vnto their ambassage then will this powerfull king march against them with an armie of his judgements and neuer cease encountring them with his plagues till he hath eyther humbled or destroyed them And this appeareth in this place as also Gen. 6. 3. In the example of the Iewes led captiue into Babilon Gen. 6. 3. and afterwards destroyed by the Romaines So that God first dealeth with men by his word and then if this will not preuaile by his chastisements and lastly if these will not reforme them by his destroying plagues and punishments Would we therefore escape his corrections then let vs suffer our selues to be reformed by his word would we not be destroyed by his fearefull punishments then let vs labour to profit by his gentle chastisements The vse hereof serueth for the comfort of Gods faithfull A comfort for Gods ministers Ministers when their persons are disgraced and contemned and their Ministerie neglected and dirided by wicked men then they are to remember that they being the Lords aduocates to pleade his cause against an impenitent people are sure to be strongly backed by the Lords own power wherby those shall be brought vnder who would not submit them selues to be ruled by the scepter of the word Secondly it serueth for the terrour of all those scoffers A terror for contemners of Gods word and desperate wicked men who contemne and deride those threatnings which they heare denounced in the ministerie of the word against them for their sinnes for let such know that if they will not be reclaimed from their wicked courses by the ministery of Gods Prophets the Lord himselfe will follow his owne cause and ceasing any longer to contend with them with his word and spirit he will prosecute them by his judgements and punishments The second thing to be obserued is Gods judiciall course The just administration of Gods iudgements of proceeding in the execution of his Iudgements although being infinite in wisedome power and justice he might sodainely inflict his punishments vpon sinners as soone as they haue offended yet first to approue the justnes of his judgements hee doth in the Ministery of his word summon them before his seate of Iustice arraigne and conuince them that so they may be moued to sue for a pardon by turning vnto God by true repentance hereby preuent deserued punishments So he sent Noah to the old world before he brought the Deluge Lot to Sodome before he destroyed it with fire and brimstone Moyses to Pharaoh before he drowned him in the red sea The Prophets to the Iewes and Israelites before he brought them into Captiuitie and our Sauiour Christ and his Disciples before their vtter destruction and desolation All which as it serueth to commend Gods mercifull justice so also to condemne the hardnes of mens harts and to leaue them without excuse who will not after so manifold warnings turne from their sinnes by vnfained repentance that so they might escape these fearefull punishments Thirdly
deeds which are open and manifest And this is the meaning of the words the doctrines The doctrines Gods vnpertiall proceeding in the administration of his iudgements which arise out of them are these First wee may obserue Gods vpright and vnpartiall proceeding in the administation and execution of his judgements and punishments whereby without any respect or acceptation of persons callings or degree he rendreth vnto euerie one according to their deserts as in this place howsoeuer the Priests farre excelled the common people in place dignitie and authoritie yet because they were a like sinfull he putteth no difference between them in their punishments When the whole world rebelled against him without any respect of persons state or condition he ouer whelmed them all with a generall deluge When Pharaoh resisted his commaundement he found no more fauour then the basest of his people When Nebuchadnezzar would needs be his riuall in his glorie it was not his Monarchie could keepe him from feeding and lodging amongst the brute beasts All Ahabs royalty power and authoritie could not priuiledge neither him nor Iesabell from hauing their blood licked by the dogges In a word there was neuer any so great and mightie who had any fauour at Gods hand for their power and mightinesse but if they as grieuously sinned they also were as grieuously punished as the poorest and most abject The curse of the law is denounced indifferently against all who transgresse it Deut. 27. 26. Tophet is prepared of old not onely for poore Deut. 27. 26. Esay 30. 33. Ezech. 18. 20. wicked men but also for the wicked King Esay 30. 33. And without all respect of persons the soule that sinneth must dye Ezech. 18. 20. The reason is because they are all alike the workmanship of his hands and therefore as the potter is no more beholding to his pots which are more curiouslie wrought then to those which are made for the basest vse so the Lord is no more bound to men of greatest dignitie then to those of meanest condition seeing all are his creatures alike and what they haue they haue receiued from him This reason Elihu rendreth he accepteth not saith he the person of Princes and regardeth not the rich more then the poore for they be all the worke of his hands Iob. 34. 19. Againe in respect Iob. 34. 19. of Gods infinte Majestie all are alike and in respect of his soueraigne authoritie all are equally his poore vassals vnto whom he hath giuen his Law from the obedience whereof none are exempted more then other nor yet from the punishment therein denounced if they transgresse it Yea so far is God from sparing the great rich and mighty that these of all other shall receiue the greatest measure of punishment First because they haue more vnthankfully abused his rich mercies as meanes to further them in their sins which should haue serued as so many arguments to moue them to obedience then because being aduanced aboue others in place dignitie and authoritie their sinnes tend more to the dishonour of God and hurt of their neighbours then the sinnes of those who are in meane estate because they are examplary and scandalous inticing and drawing inferiours to imitate their wicked practises so that seldome do these high Cedars fall but they beate downe many of the lower shrubs that stand about them The vses of this doctrine eyther concerne all men in generall Gods vprightnesse should moue vs to mortifie our sinnes or more especially respect those who are of higher place and condition the vse which concernes all men is first that seeing the Lord who is to be their judge judgeth vprightly without respect of persons they be hereby moued to labour in the mortifying of their corruptions in the cleansing of their soules from sin that so they may appeare righteous before him and thereby escape the seueritie of his justice And this vse Moses maketh Deut. 10. 16. Circumcise Deu. 10. 16. therefore the foreskinne of your hearts and harden your necks no more 17. For the Lord your God is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward The second vse is that wee shake off securitie whereby Gods justice should make vs to shake off security men carelesly goe forward in their sinnes as though God would neuer call them to reckoning or though he did yet were so mercifull that no place will be left for his justice such are to know that as God is infinite in mercy so also hee is infinite in justice and therefore will execute his righteous judgements according to their workes good or euill without respect of any mans person so that it behoueth euery one carefully to watch ouer their owne wayes and to tremble with feare before Gods majestie when as they finde that they liue in any knowne sinne without repentance And this vse is made by the Apostle 1 Pet. 1. 17. And if ye call him 1 Pet. 1. 17. father which without respect of persons iudgeth according to euerie mans worke passe the time of your dwelling here in feare The third generall vse is that we doe not offer wrongs God a just reuenger of wrongs and injuries against our neighbours for though we can carry the matter so cunningly that they can get no aduantage against vs before the judgement seate of men yet when God the vpright Iudge shall come in his visitation he will without respect of person reuenge the wrongs of the injured and pay euery one by that measure wherewith they haue measured vnto others And this vse also the Apostle maketh diswading men from behauing themselues injuriously to others because hee that doth wrong shall receiue for the wrong which hee hath done there being no respect of persons with GOD. Col. 3. 25. Col. 3. 25. The vse which concerneth Superiours first respecteth God punisheth the mighty as well as the weake those who excell others in power and riches that they bee not hereby enbouldened to bee insolent in offring injuryes or cruell in oppressing the poore and weake knowing that there is a superiour power vnto theirs who nought respecteth their wealth and might for hee regardeth not bribes nor feareth the face of the Prince more then the basest subject who one day will goe his circuit and visitation and summon all to appeare at his Assises and will haue the causes of the weake and needy without partialitie tryed before him For hee accepteth not the persons of Princes and regardeth not the rich more then the poore because they be all alike the work of his hands as it is Iob. 34. 19. Iob. 34. 19. Secondly it respecteth superiours in authoritie as Magistrates Magistrates must execute righteous judgement and maisters of families that they be hereby moued not to abuse their authoritie which God hath put into their hands to his dishonour and the hurt of their neighbour As first
yeare of Ezechias wherein the Israelites were led captiue into Assiria by Salmanaser was 680. yeares Thirdly he implyeth the sorrow and mourning of the people by this phrase of sitting which vsually in the Scriptures is ascribed to those who are in griefe and heauinesse for not knowing which way to ease themselues nor hauing any appetite when they are oppressed with sorrow to go about any thing they sit down bewaile their miserie So it is said of Iobs friends that they sate downe to mourne with him when they could not help him Iob. 2. 13. Of Nehemiah that Iob. 2. 13. he sate downe and wept and mourned for certaine dayes Nehe. Nehe. 1. 4. 1. 4. Of Ierusalem that she sate solitarie like a widdow mourning and lamenting her afflictions Lamen 1. 1. 2. And Babilon Lamen 1. 1. 2. sayeth of her selfe that shee would not sit as a Widdow Esa 47. 8. Esay 47. 8. Fourthly hee sheweth wherein her widdow-hood consisteth namely in being depriued of the outward signes of her communion with God both in regard of Ciuill and Ecclesiasticall gouernement and of the meanes of Gods pure and publike worship as also in being restrained from worshipping and seruing Idols false Gods All which are expressed in these particulars Without a King and without a Prince that is without any Magistrate of their owne nation or any publike forme of gouernement whereby Gods presence is represented in the common wealth And without an Offring that is they should not offer Sacrifices and Oblations for neyther was it lawfull to erect an Altar or offer a Deut. 12. 13. 14. Sacrifice any where sauing at Ierusalem the place appointed for Gods publike worship And without an Image namely made to represent Gods presence such as were the Images erected by Ieroboam in Dan and Bethell 1 King 12. 28 29. 1 King 12. 28. and those spoken of 2 King 17. 10. And without an Ephod 2 King 17. 10. of which there were two kinds the one made of Gold blew Silke Purple Scarlet and twined Linnen in which were the two Onix stones wherein were graued the name of the twelue Tribes and the Vrim and the Thummin and this was proper to the high Priest of which we may read Exod. Exod. 28. 6. 28. 6. c. The other made of Linnen of which wee may read 1 Sam. 2. 18. 2 Sam. 6. 14. The meaning is that they 1 Sam. 2. 28. should bee without a Priest-hood which should instruct 2 Sam. 6. 14. them and aske counsell for them of the Lord. Lastly hee saith that they should be without a Teraphim that is they should haue nothing to doe with the Idoll Gods of the heathen for the Teraphims were Images which the Idolatrous Heathens worshipped of which kinde were those Teraphims or Images which Rachell stole from her Idolatrous father Laban Gen. 31. 19. and that Teraphim in Michaes Gen. 31. 19. house Iudg. 17. 5. Iudg. 17. 5. So that hereby it appeareth in what the widdow-hood of the Church of Israell consisted namely that she should haue no signe of Gods presence in the ciuell gouernment for she should haue no King nor Magistrate nor yet in the Church for she should haue no offring nor Ephod that is no Priesthood nor publike meanes of worshipping God according to his word Neither yet should shee follow her louers and commit Idolatrie with them for she should not worship the true God after a false manner as Ieroboam did in images nor the heathen idols for she should be without a Teraphim Now the Lords end in all this was that he might weane the elect Israelites from their vaine hopes by withdrawing from them all those things wherein they trusted that so hauing no other hope of being deliuered out of their miserie they might turne to the Lord by true repentance and so expect from him alone freedome from their afflictions For as long as they had any Kings and gouernment or any forme of a common wealth whilest they had any shew of Religion or any outward meanes of worshipping God though they were neuer so much depraued and corrupted they rested nay they boasted in it as though they were in good estate and therefore to beate them from this vaine conceipt the Lord threatneth to bring vpon them a confused anarchie to depriue them of all shew outward appearance of a Church that so being humbled in the sight and sense hereof they might be moued laying aside all other hopes to expect saluation in Iesus Christ and be the better fitted to receiue him when he was exhibited as their onely King Priest Prophet and Redeemer And this is the meaning of the words from whence we That the beames of Gods fauour are often clouded with afflictions may obserue these instructions First whereas he saith that the people of Israel shal sit waiting in heauines without any outward signes of gods comfortable presence hence we learn that euen Gods dearest children oftentimes haue the beames of Gods fauour so clouded from them in their afflictions that they seeme vnto themselues desolate and vtterly forsaken of God as appeareth in this place So Iob complayneth Chap. Iob. 13. 24. 13. 24. Wherefore hydest thou thy face and takest mee for thine enimie And Dauid Psal 13. 1. How long wilt thou forget mee O Lord for euer how long wilt thou hide thy face from me Psal 13. 1. And 88. 14. Lord why doest thou reiect my soule and hidest Psal 88. 14. and 46. 89. thy face from me 89. 46. So Esay complaineth in the name of the faithfull Chapter 45. 15. Verely thou O God hidest thy Esa 45. 15. selfe The Church likewise Lamen 5. 20. Wherefore doest Lamen 5. 20. thou forget vs for euer and forsake vs so long time Yea this was the complaint of the sonne of God himselfe when as he bore our iniquities Math. 27. 46. Not that indeede the Lord Math. 27. 46. doth euer forsake those whom he hath once chosen but onely for a time with-houldeth the outward signes and inward feeling of his comfortable presence that hee may moue them more seriously to sorrow for sinne more earnestly to beg and pray for the returne of his fauour and more preciously to esteeme of it being restored vnto them when they perceiue how barraine of all comfort and ioy their soules are as soone as the Sun-shine of Gods fauour is ecclipsed from them The vse hereof is that if euer the Lord seeme thus to withdraw himselfe from vs in our afflictions wee be so humbled hereby as that in the meane time we sincke not into desperation as though we were vtterly rejected and to this end let vs remember that this hath beene the lot of the dearest of Gods children and therefore let this comfort vs that the same afflictions haue beene accomplished in other of the faithfull 1 Cor. 10. 13. 1 Pet. 5. 9. Secondly let vs call to