wisedome is infinite and most perfect It is Iehouah that speaketh who hath his being from himselfe and therefore is eternall so that he euerliueth to reward the obedient aad punish the rebellious It is Iehouah who is immutable and therefore the same faults which he disliked amongst the people in the time of Hosea he misliketh also now the same duties he required of them he requireth of vs and as then he multiplied his mercies vpon them who heard and obeyed him and his iudgements vpon those who were rebellious and obstinate in their sinnes so hath he now also the like mercies and iudgements in store for them who either heare and obey his word or wilfully neglect and contemne it It is Iehouah who is omnipresent and omniscient and therefore is an eyewitnesse and beholder of all our actions yea of our secret thoughts and intentions so that he taketh a special view both of our obedience to reward it and of our disobedience to punish it If a iust Iudge should alwaies look vpon the actions of a malefactor it would restraine him from his wickednes because hee that seeth him hath power in his hand to punish him If a Prince should alwaies behold the seruice of his subiect he would performe his duty with great diligence and chearefulnes in hope of reward But our powerful Iudge looketh on vs and therfore let vs not offend him for feare of punishmēt our gratious King beholdeth our seruice and therfore let vs obey his word with chearefull diligence assuring our selues y◠he will not send vs away empty handed It is Iehouah that speaketh who is omnipotent and omnisufficient and therefore he is able to punish vs if we neglect his word be we neuer so mightie and sufficient to reward vs and to protect vs from all enemies and other daungers if we hearken vnto it and obey it It is Iehouah who is not onely in himselfe infinite in all perfection and the chiefe goodnesse but also doth communicate this his goodnes vnto his creatures for in him we liue and moue and haue our beeing Act. 1728. He hath created vs of nothing and redeemed vs when we were worse then Acts 17. 28. nothing he hath giuen vs our beeing and doth preserue vs that we may continue to bee multiplying vpon vs all those benefits which are necessarie for our health strength and welfare and when notwithstanding we made the end of our being to be in endlesse miserie he hath procured and prouided for vs by the price of the precious blood of his best beloued an eternall being in ioy and happines Seeing therefore Iehouah is our Lord by a treble right both because he hath created and giuen vnto vs our being and hath redeemed vs that we might euer be in happinesse and prouideth all things for vs needfull at his proper charges protecting vs from all enemies and deliuering vs out of all daungers therefore let vs attentiuely hearken to the voice of our Lord and diligently practise those duties which he inioyneth vs. Lastly it is Iehouah that speaketh vnto vs in this prophecie who as he hath his being of himselfe and giueth being Exod. 6. 3. to all his creatures so especially to his word and that both to his promises and also to his threatnings And therefore if we will performe obedience vnto the words of this prophecie then shall we be made partakers of all the gracious promises therin contained But if we wil not hearken vnto them nor submit our selues in holy obedience to walke in thē but cast them behind our back and wilfully go forward in those vices which in this book are forbidden and condemned then shall all those plagues and punishments which are therein threatned fall vpon vs for the Lord is most true of his word and immutable in the administration of his mercies iudgements vnto al men in al times and ages And so much concerning the principall cause chiefe author of this prophecie The second thing to be considered is the matter of this The matter of this prophecie the word of the Lord. prophecie which he saith is the word of the Lord that is the Lords speech or prophecie reuealed to the Prophet Hosea And this matter or argument is common to all the Prophets yea to all the Penmen of holy Scriptures and therefore it is vsually prefixed and often repeated in their writings but in diuers phrases as The word of the Lord Thus saith the Lord The vision of Isaiah The burthen which Habacuc did see c. which all signifie the same word of God sauing that the word respecteth the speaker vision the hearer and burthen signifieth the denunciation of some heauie punishment Now the reason why the Prophets prefix these phrases is that they may gaine authoritie to their speeches and moue their hearers and readers to reuerence attention and vnto holy obedience to those things which they deliuer because they come not in their owne names but are sent of God and haue his ambassage put into their mouthes they speake not according to their owne conceits and inuentions but the pure and sincere word of God And to the same end doe the Apostles likewise shew their calling from God that they speake not their own words but the words of God So Rom. 1. 1. Paul a seruant of Iesus Rom. 1. 1. Christ called to be an Apostle put apart to preach the Gospell of God Gal. 1. 1. Paul an Apostle not of men neither by man but Gal. 1. 1. by Iesus Christ and God the father And verse 11. he affirmeth that the Gospell which he preached was not of man nor receiued nor taught of man but by the reuelation of Iesus Christ So the Apostle Iohn 1. Epist 1. 1. That which was from 1. Iohn 1. 1. the beginning which we haue heard c. that declare we vnto you And Apoc. 1. 1. The reuelation of Iesus Christ c. Apoc 1. 1. The doctrines which herehence we learne are diuers first Gods mercy in seeking the conuersion of sinners we may obserue the endlesse and boundlesse mercy of God to his Church and people who being iustly prouoked to wrath against them for their sinnes doth not suddainely powre forth his iudgements vpon them but giueth long time of repentance and because he would not haue them ouertaken of his plagues sendeth his Prophets to allure them to obedience by gratious promises and to terrifie them from sininng by denouncing heauie iudgements And thus did he deale with the Israelites in this place c. And the like mercy hath he a long time shewed vnto vs c. Out of which we may further gather that so long as hee sendeth his Prophets and vouchsafeth his word vnto a people he hath not vtterly reiected them nor shut vp the dore of his mercy against them For to this end he calleth them by his promises and threatnings because he would not the death of a sinner but that hee should
lest the Lord seeing vs vncorrigible likewise reiect vs as he did the Iewes for If God spared not the naturall branches let vs take heed lest he doe not spare vs who are but wild branches as the Apostle reasoneth Rom. 11. 21. Rom. 11. 21. The Prophets holy bouldnes in deliuering his message Fiftly we are to obserue that when the Prophet threatneth against the people their finall reiection they were in a most flourishing and prosperous estate and therefore no doubt giuing small credit to the Prophets words it was an ambassage exceeding dangerous exposing him to the malice and outrages of an insolent people But yet notwithstanding remembring who had sent him on his message he ouercommeth all these difficulties and faithfully deliuereth the word of God which was put into his mouth Sixtly we may here learne that though their present estate Outward things no true signe of Gods loue or hatred were very prosperous yet they were out of Gods fauour and euen marked to vtter destruction whereby it appeareth that we cannot rightly iudge by outward things either of Gods loue or hatred seeing these things come alike to all and the same outward condition is to the iust and to the wicked as the Wiseman speaketh Eccles 9. 1. 2. Nay oftentimes Eccles 9. 1. 2. the wicked most flourish for a time and the godly are afflicted as appeareth in the example of Esau and Iacob the Egyptians and the Israelites Saul and Dauid the Pharisies and Iesus Christ himselfe and his Apostles And therefore if wee iudge them in Gods fauour who are in a flourishing estate and condemne them as miserable who are in affliction we shall iustifie the wicked and condemne the generation of Gods children as it is Psalm 73. 15. Psalm 73. 15. God reiecteth not his people before they reiect him Lastly we may here obserue that God reiecteth not this people before they had first reiected him neither doth hee refuse to rule and protect them as their Lord before they had refused to obey him as his subiects And this may appeare by the order of the words where he saith Yee are not my people therefore I will not be yours Howsoeuer therefore in Gods eternall decree he reprobateth whom hee pleaseth for the manifestation of the glorie of his iustice yet in the administration of this decree he neuer reiecteth any who do not first forsake him And therefore leauing Gods secret counsailes vnto himselfe let vs imbrace his reuealed will and according therunto let vs conforme our selues vnto holy obedience and liue like the people of God submitting our selues to bee ruled by his word and spirit and so wee may be assured that the Lord will continue to bee our gratious God and will neuer cast vs off seeing he refuseth none who do not first refuse him neither denieth his fauour to any who doe not denie vnto him their obedience ANd thus much concerning the Legall comminations Euangelicall consolations Now follow the Euangelicall consolations for our Prophet Hosea hauing in the former part of the chapter according to the vsuall method of the Prophets first set down their sins and then the iudgements of God and the punishments due vnto them doth not end his Sermon before hee had comforted Gods faithfull children who were deiected with the former threatnings by assuring them of the inlargement of the kingdome of Iesus Christ the promised Messias and the propagation of the Church through the mercie of God forgiuing their sinnes and reconciling them vnto himselfe in his Sonne vnto whom they are vnited by Gods spirit and a liuely faith Where Gods Ministers may obserue in Gods owne practise The best method of conuerting a sinner what is the best methode and order for the conuerting of a sinner namely first to bring men to a sight of their sins secondly to set before them the anger of God the curse of the law and all those fearefull punishments temporall and eternall which by them they haue deserued And when thus by the preaching of the law they are thorowly humbled in the sight of their owne misery then they are to raise them vp again by the preaching of the Gospel containing in it Gods gracious promises of mercie and forgiuenes in Iesus Christ For this is the order which the wisdom of God hath thought most fit as appeareth in this place and in al the writings and sermons not only of the Prophets but also of the Apostles Acts 2. 23. 37. 38. Rom. 1. 2. 3. So Peter Act. 2. 23. 37. 38. And Paul Rom. 1. 2. 3. c. But let vs come to the words themselues verse 10. Yet the Verse 10 11. number of the children of Israel shall be as the sand in the sea which cannot be measured nor told And in the place where it was said vnto them ye are not my people it shall be said vnto them Ye are the sonnes of the liuing God Verse 11. Then shall the children of Iuda and the children of Israel be gathered together and appoint themselues one head and they shall come vp out of the land for great is the day of Izreel In which words is contained a sweete consolation for all Gods afflicted children taken from the flourishing estate of The exposition Gods Church vnder the Kingdome and gouernment of Iesus Christ The which their prosperitie and happinesse is first described in the 10. verse and part of the 11. verse and then magnified in the last words for great is the day of Izreel It is described by foure arguments The first is their multitude that they should be in number numberlesse The second is their dignity that they should be not onely Gods people but also the sonnes of the liuing God The third is their vnitie and vnanimity that they should be gathered together and appoint vnto themselues one head vnder whom they should ioyntly be gouerned The last is their liberty and full redemption that they should come out of the land polluted with idolatry and should be adioyned vnto the true Church of God The first argument of consolation taken from the multitude of Gods Church is contained in these words Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured nor told Whereas he saith Yet the number c. he meeteth with an obiection of the hypocriticall Israelites and withall comforteth Gods children who were deiected with the former threatnings For the Prophet hauing shewed that the Lord would reiect the people of Israel from being his people the hypocrites among them would be ready to charge the Prophet that his prophecie Obiection could not be true seeing it contradicted Gods promise made to Abraham that he would multiply his seed as the starres of heauen and as the sands by the sea side the which he should not performe if now he should reiect and cast them off To which the Prophet answereth that though God did reiect all these
they may gather any wholesome doctrine and profitable instructions vvherin they vtterly forget the presence in vvhich they stand the end wherfore they are sent the maiestie and authority of the ambassage and the grauitie required in such ambassadours and plainely shew that they ayme not at the sauing of soules or the building of men vp in Christ but that they gape after the wind of vulgar prayse that they enuy poets their fantasticall wits and therefore contend with them for the Lawrell vvho shall most abound in giddy conceits that they labour to rob Players of their popular applause and to get to themselues their thronged audience when as their hearers may receiue as much delight and as plentifully furnish their treasurie of wit by comming to their exercises as by frequenting the theaters Others there are who with Ahabs Prophets betray the truth through base flatterie dissembling the truth because it procureth hatred and teach lies because they thinke this the best ladder whereby they may climbe vnto preferment and such are those who preach prosp eritie where the Lord threatneth ruine who proclaime peace where the Lord denounceth warre who so they please care not how little they profit who sow the pillowes of gods mercies and put them vnder the elbowes of obstinate and impenitent sinners that so they may with more securitie and lesse checke of conscience continue in their wickednesse And thus you see how much truth faileth in our dayes both in the Church and common wealth which may bee Benignitie and mercy barnished vnto vs a just cause of feare that the Lord hath a controuersie with the inhabitants of this land the like also may be said of mercy whether we vnderstand therby benignity and compassion or beneficence consisting in the actions of charitie and christianitie In respect of the first wee may vvell acknowledge that this is the iron age of the world wherein the most part of men are cruell hard harted destitute of all pittie and compassion and quite senselesse in the feeling of their neighbours miseries for who almost is touched with such a fellow-feeling of other mens calamities as becoÌ„meth those who professe themselues members of the same bodie who is ready to mourne with those that mourne or to bee a co-partner in another mans griefe if hee bee not also partaker in his miserie who being well clothed feeleth colde when hee seeth anothers nakednesse who abounding in wealth compassionateth anothers want who injoying libertie is touched with the sense of that wretchednesse which others feele that are imprisoned who liuing in health groneth at anothers sicknesse or who liuing in securitie is touched with feare when hee seeth his neighbours daungers and yet we boast our selues to bee members of Christ Iesus and fellow members one with another though we bee destitute of all compassion and fellow feeling The like want also we haue of Christian beneficence The great want of Christian beneficence and of the works of mercy for the coldnesse of Charitie in the hart doth cause it also to freese in the tongue hand for who almost in our time is ready to instruct the ignorant to exhort the sluggish to admonish those who fall through weaknesse to reprehend those who sin through negligence or obstinacy to counsaile the simple or to comfort the distressed And contrariwise how many are there amongst vs who are content to be Sathans ready instruments to discourage others in any good course both by their word and example also How many are ready to seduce the ignorant to discourage the forward by reproaching their profession to corrupt the weake by their vnsauorie prophane and filthy communication to applaud men in wicked courses and by insulting ouer those who are in misery to adde affliction vnto affliction And as this beneficence is wanting in communication so The works of mercy neglected also in charitable actions and in works of mercy for is not I pray you good hospitalitie almost qâ—â—â—e decaied and almes-deeds vtterly neglected are not those goods which God hath bestowed vpon the Land in great abundance wholy spent in gorgious attire in maintaining of Horses Coaches Hounds Haukes and Whores in dicing carding masking and reuelling or if not thus prodigally spent yet which is as bad hoorded vp in Misers Chests and worshipped as Idols Are not men in these times more ready to strip the clothed then to cloth the naked to spoyle the needy of their prouision then to feed the poore to dislodge the harboured then to lodge the harbourlesse to cast into prison then to relieue the imprisoned witnesse our streets wherein vve see daily many pampered Horses and neere-starued people witnesse the stately houses in the Country abandoned by their maisters because they haue no other means to abandon their poore neighbours as though these Babels were built for the honour of their maiestie and not for hospitalitie for shew and not for vse witnesse the prisons replenished with prisoners eyther for small or desperate debts laid in by cruell creditors rather for mercilesse reuenge then any hope of satisfaction witnesse the complaints of the needy and cryes of the distressed which daily ascend vp into heauen and moue the Lord to take the cause of the poore into his owne hand and to proclaime a controuersie with the inhabitants of this land because there is no mercy to be found amongst them Neither are we wanting to our neighbours alone in the The want of pietie sound Religion dueties of Iustice and Charitie but also vnto God in the duties of pietie and of his worship and seruice for if vvee make a generall search through our whole people we shall finde that there is little knowledge of God in the land in respect of the plentifull meanes hereof which the Lord hath graunted vnto vs aboue al the nations which are round about vs. For how many are there amongst vs who despise and contemne knowledge and the meanes of comming by it continuing in the blindnesse of ignorance because they wilfully shut their eyes in the cleare light of the Gospell how many securely neglect it being wholy taken vp with the world so as they haue not any leasure to seeke after this precious pearle throughout the whole weeke how many are there who in their outward behauiour make shew that they respect knowledge and seeke after it that labour in this pursuite so coldly and remissely that they make it manifest they seeke for that which they doe not care to finde for how many of those who make some profession of Religion who come to the Church and heare the word of God both read and preached who neuerthelesse remaine children in knowledge ignorant of the Historie of the Scriptures and of the principles of Christian Religion of our state by nature of the worke of our Redemption wrought by Christ of the manner and meanes of our Iustification and saluation how many are there who are not able to giue any account of their
or by saying Lord haue mercy vpon vs for we are all sinners or by making some counterfaite shew of repentance in their sicknesse or when they lye vpon their death beds as also it refuteth the doctrine of the Papists who so lightly esteeme of sinne that they teach it may be done away by auricular Confession Pennance humaine Satisfactions Pilgrimages saying ouer of so many Pater-nosters Aue-Maryes and Creedes by a Bishops blessing and Popish Pardons but vve are to know that howsoeuer they esteeme of it yet it is so odious in Gods sight that no satisfaction can be made for it but by the alone sufficient sacrifice of Christs bloud in which if we haue not part our bloud will be vpon our owne heads and the guilt and punishment of our sinnes will euer remaine vpon vs. And so much for the doctrines and vses which are to be Application obserued out of these words Now in the next place we are to apply them to our owne times and to examine whether we That vnlawfull swearing exceedingly aboundeth bee not guiltie of those sinnes of which the Israelites are her conuicted and condemned The first sinne is swearing in which respect if we take a generall suruey of our state we shall finde that we may well take vp Ieremies complaint that because of oathes this land mourneth Ier. 23. 10. For the Ier. 23. 10. name of God was neuer so prophaned and blasphemed amongst the people of Israell as in this sinfull nation neither can wee finde that they euer so lightly vainely and impiously abused the dreadfull and glorious name of their Iehouah as it is abused amongst vs nay contrarywise we find that it was vsuall with them to rent their garments when they hard Gods name blasphemed which if we should do in our dayes we should neuer go in whole apparel the whole wealth of the land were scarce sufficient to furnish the people with clothes yea such a superstitious respect they had of the name of God that numbring by letters they durst not vse the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because one of Gods names was thereby expressed but in stead of them vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the name of god should be prophaned by common vse whereas amongst vs the fearefull name of God is vsed without all respect in jests and May-games common swearing and impious cursing But the more full handling of this point I will reserue for a larger discourse of this argument And so much concerning the sinne of swearing the other sinne signified by the same word is cursing and direfull That wicked cursing is rife in these times imprecations The which sinne also doth exceedingly raigne in this our land and pulleth downe gods heauie judgements vpon vs for are men sporting themselues in their pleasures recreations if any thing crosse them in their delights what Poxes Plagues and mischeifes will their accursed cursing mouthes thunder out are they about their worldly affaires businesse if they doe not sort according to their desire what direful curses wil they vtter if they be by any accident incensed with anger they haue no readyer way to ease themselues then by belching out of their poysonous stomacks curses and blasphemies neyther is there any thing priuiledged from this their impious furie for not onely their enemies who haue injured or abused them are thought fit subiects vpon whom they may lay their heauy curses but also their friends who are neere and deare vnto them yea what soeuer commeth next to hand sometimes they thus reward their poore seruants for their painefull seruice sometimes their seelie cattell are thus requited for all the vse and benefits which they haue by them yea sometimes the children of their owne bowels haue these hellish blessings bestowed vpon them and that vpon small and trifling occasions nay such is their senslesnesse in this sinne that they are ready to curse the senstesse creatures and that oftentimes when there is no fault in them which are onely their bare instruments but in themselues who for want of heede wit or prouidence could vse them no better but let such cursers know that the The punishment of cursing curses which they haue still in their mouthes shall fall vpon their owne heads and that they are but like stones or balls cast against a hard wall which hurt it not but rebound vpon the throwers Let them remember the saying of the Psalmist Psal 109. 17. As hee loued cursing so shall it come vnto Psal 109. 17. 18. him and as hee loued not blessing so shall it bee farre from him 18. As hee clothed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones And well were it if hee that curseth did beare the punishment of his owne sinne himselfe alone but it is otherwise Cursing maketh the common wealth liable to Gods iudgements for where cursing aboundeth it causeth the Lord to proclaime a controuersie with the whole land and to inflict vpon it his heauie judgements The which as it should forcibly restraine men from this horrible sinne because thereby they make not onely themselues but also their deare country liable to grieuous punishments so also it should moue Christian magistrates to bee carefull in the suppressing of this vice seeing where it aboundeth there the whole country lyeth open to Gods fearefull plagues The third sinne whereof the Israelits are accused is Lying in which respect if we take a view of our land wee That the sinne of lying is exceeding common in these times shall finde that neither they nor the Cretians themselues exceeded our people in this vice For looke amongst all sorts and conditions of men and it will plainely appeare that al sorts of lyes abound vaine lyes which haue no other end but to keepe their tongues in vre merry lyes for to that passe are men come that they will lie for recreation sport themselues in their wickednes officious lyes for gaine and aduantage though it be joyned with the losse of their soules yea and pernitious lyes tending to the hurt reproach and slaunder of their neighbours If we take a view of state pollicie vvee shall finde that their mixta prudentia which is so much admired and highly esteemed is nothing else but a mixture of worldly wisedome with aduantageable lying and deepe dissimulation Looke amongst our Lawyers who take vpon them to maintaine truth and justice and you shall see a common practise of lying in their false pleas and allegations joyned with an impudent facing out and discountenancing of Truth tending to the ouerthrow of justice innocency and the aduancement of wrong and oppression the which sinne is more daungerous to the state because these lyars are licensed and countenanced in their sinne and suffered to say what they will or can for their Clyent though it be neuer so false without check or controulement Examine the state of the Citie
4 2. 5. 12. to take a roll or booke Ezech. 3. 1. 2. to lay siege against Ierusalem Chap. 4. 2. To sleepe vpon his left side 390. daies Vers 5. To bake his bread in the dung of man vers 12. So Ieremie is commanded to cast a booke into the midst of Euphrates Ier. 51. 63. To hide his girdle by the Ier. 51. 63. 13. 4. riuer Perath or Euphrates Ier. 13. 4. when hee was straitly besieged in the citie Ierusalem and could not goe out but he must be taken by the Babylonians All which and many such like were not things done but visions and parables But it is further obiected that it should bee to no purpose Obiection 2 if this were not really done and that it would haue been as effectuall to conuince the people of their sinnes if the Prophet had set them before them in plaine words and vsed no parables I answer that parables are more emphaticall Answer and leaue a more deepe impression then bare words for they are as it were reall speeches wherein things are liuely represented to the sight of the vnderstanding as in pictures and tables And therefore the Lord would haue his Prophet not onely in plaine words but also in parables to set before the people their sinnes especially their sinne of idolatrie wherein both their patents and themselues had grieuously offended As though he should haue said The Lord inioyned me to the end that I should in more liuely manner set before you your sinne of idolatrie to propound vnto you this parable wherein he commanded me to resemble himselfe vnto me who should marrie a harlot and haue by her adulterous children For whereas the Lord like a louing husband had espoused you vnto him you haue plaied the harlot and haue committed spirituall adulterie with idols and diuels so that now the land is become like vnto a brothel or common stewes And therefore the Lord is purposed to take with you that course which husbands do with their adulterous wiues that is to diuorce and put you away from him And this is the generall meaning of this parable Now let vs consider the particular words Goe take vnto thee a wife of fornications That is take in mariage a wife which is an infamous common harlot which hath not only once but often not with one man alone but with many committed fornication and that not onely before mariage but also after and therefore not only an harlot but an adulteresse also as appeareth Chap. 3. 1. By wife then of fornications Hos 3. 1. we are to vnderstand a fornicating wife or a wife which is a fornicatour for the Hebrewes by reason that they haue few adiectiues do vse the Genitiue cases of substantiues in stead of adiectiues as A woman of vertue for a vertuous woman Ruth 3. 11. A citie of strength for a strong citie Esa 26. 1. The which Genitiue case if it be the plurall number it doth Ruth 3. 11. Esa 26. 1. aggrauate the thing and is to be vnderstood superlatiuely as A man of bloods that is a most bloodie man Psal 5. 6. A Psalm 5. 6. man of griefes that is a man full of griefes or extremely grieued Esa 53. 3. So here a wife of fornications that is a cōmon Esa 53. 3. harlot addicted to all manner of iust and vncleannesse And children of fornications That is beget of this vncleane and filthie wife vncleane and filthy children which may be called children of fornications either because they are borne of an adulterous harlot or because when they come to yeeres they will resemble and imitate their mother in her fornications And this is the meaning of the words In which is propounded a parable to the Israelites wherein the Prophet representeth the person of God the wife of fornications the Church or Synagogue of the Israelites or the ten Tribes the children of fornications the particular men and women which successiuely one age after an other committed spirituall fornication forsaking God their first and true husband and betaking themselues to the worshippe and seruice of idols Where we may obserue the great mercy and goodnesse of God who vouchsafeth to match himselfe in marriage with his Church which is farre vnworthy so great a fauour and so excellent a dignity Christ Iesus hath espoused himselfe vnto vs but what were we before he made choyce of vs Gods mercy vouchsafed his Church in her espousals surely vncleane fornicators who had prostituted our selues to idols wantons buggerers theeues couetous drunkards railers extortioners as the Apostle speaketh 1. Cor. 6. 9 10 11. And what are we after our espousals surely blacke through 1. Cor. 6. 9. Cant. 1. 4. our corruptions spotted with manifold infirmities tanned with the sunshine of wordly prosperity and in no respect comely and beautifull but onely in that we are decked and adorned with the glorious robe of Christs righteousnesse and washed from our filthinesse with his precious blood And that which is worst of all the gracious goodnesse and entire loue of our husband will not worke in vs the like loue towards him againe but as before we were exalted by his free choice to this high dignity we plaied the harlot so after that we are espoused we commit spirituall whoredome by setting our hearts and affections more vpon the world and the pleasures thereof then vpon our heauenly husband for euery small trifle prostituting our soules to sinne which we should keepe pure and vndefiled And yet notwithstanding all this the Lord doth not diuorce vs from him but exhorteth vs to returne promising that hee will receiue vs into his former loue and fauour Ier. 3. 1. 12. 14 22. Ier. 3. 1. 12. 14. 22. The Reason And so much concerning Gods Commandement Now we are to speake of the reason thereof For the land hath committed great whoredome departing from the Lord. By land we are to vnderstand the inhabitants of the land by a vsuall metonymie of the subiect for the adiunct that is the ten Tribes of Israel which in times past were married to the Lord by promising vnto him alone their faith and loyall obedience Hath committed great whoredome The Hebrew text hath it Because the land whoring shall whore By which manner of phrases wherein the word is doubled the thing spoken is intended and aggrauated as weeping he wept that is he wept exceedingly reioycing he reioyced that is he greatly reioyced going he went that is he went hastily and speedily so here whoring it shall whore that is it will commonly impudently and with a brasen forehead play the harlot and that without intermission successiuely one age after an other for so much is signified by the future tense here vsed by which vsually is expressed a continuall act of time as though hee would say that the Israelites had not in former times onely and presently did but afterwards would continue in their spirituall whoredome Lastly it is said that they committed this
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
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
such direct Testimony yet it may clearely bee proued that it was a place famous or rather infamous for the impious Idolatry there committed as appeareth Hos 9. 15. and 12. 11. Hos 9. 15. and 12 11. Amos. 4. 4. Amos. 4. 4. The reason then why the Prophet doth so earnestly forbid the people of Iuda to come at Gilgall and Beth-auen was not onely because they were consecrated vnto idolatry and therefore in this respect daungerous in that by frequenting these Idolatrous places they might easily bee seduced to joyne with them in their false worship but also because there was more perill of these places then of others in regard of that reuerend estimation the people had of them for the reasons abouesaid And this also was the cause why hee specially maketh mention of these two places vnder which he comprehendeth all the rest of like qualitie because as they were more famous then eyther Dan or any other of the high places so also in respect of their credit with the people much more dangerous Now in the forme of the prohibition wee are further to obserue that hee doth not onely prohibite them to sacrifice in these places but not so much as to ascend or goe vnto them not that it was not lawfull for them to come into these places for their ciuill affaires and worldly businesses but by this strait prohibition hee implyeth that hee would as little as might be haue them to frequent the company of Idolaters but especially that it was altogether vnlawfull for them who professed Gods true Religion to bee present at their idolatrous sacrifices and other solemnities whereby in time they would bee seduced to immitate them in their superstitions And thus wee haue seene what was the first meanes of idolatrie the other is that they should not ioyne with them in their religion which consisted of true and false worship mingled together In these words nor sweare the Lord liueeth In which words hee doth not forbid the lawfull vse of an oath which being made in truth righteousnesse and judgement is a part of Gods worship which is expresly commaunded in his word as appeareth Deut. 6. 13. and Deut. 6. 13. 10. 20. Ier. 4. 2. But onely restrayneth them from imitating the practise of the Idolatrous Israelites who ioyned the worship of God prescribed in his word with their owne inventions and superstitions and though they serued idols yet swore not onely by them but also by the true Iehouah as appeareth plainely Amos. 8. 14. They sweare by the Amos. 8. 14. sinne of Samaria and say thy God O Dan liueth c. So Zeph. 1. 5. Zeph. 1. 5. the Lord threatneth his judgements against those in Iuda vvho did worship and sweare by the Lord and sweare by Malcham The sinne therefore which is here forbidden is their ioyning a true oath with false worship and the seruice of God with the seruice of idols So that these words haue reference to the former after this manner if yee goe to Gilgall and Beth-auen to communicate with idols in their idolatrie doe not presume to sweare by the Lord nor to make profession of his religion for he cannot abide that there should bee any mixture of his true worship with idolatrie nor that the same mouth should sweare by his name and call vpon idols Neither doth hee heere simply forbid them to sweare at all but that they should not vse this forme the Lord liueth As though hee should say if yee worship Idols sweare by them also if yee will but haue nothing to doe with my name in your oathes vnlesse you turne from your idolatrie And according to this sense the words may fitly be reade as a learned Hebritian Drusius hath obserued by a disiunction after this manner Come not at Gilgall or sweare not the Lord liueth Now vnder this one perticular part of Gods seruice by an Psal 63. 11. oath is comprehended his whole worship as also it is taken Psalm 63. 11. And so generally they are here forbidden to make any manner of mixture and composition betweene idolatrie and any part of Gods true worship So that the 1 King 18. Lord requireth of them the same thing which Elias required afore times of the Israelits 1 King 18. If Baal be God serue him but if Iehouah be God serue him that is you are Psal 50. 16. Math. 6. 4. Eze. 20. 39. 40. at your choyse whether yee will serue but the Lord will no longer indure that you should halt betweene both So Psal 50. 16. Math. 6. 4. Ezech. 20. 39. 40. The doctrines And thus much concerning the meaning of the words The Lord vseth the meanes of our conuersion vntill our estate is desperate The doctrines which doe hence arise are diuers First vve may here obserue that as the Lord giueth ouer those whose estate is desperate and incurable to runne on in the headlong course of sinne to their destruction So contrariwise where there remayneth the least shew of hope hee neuer forsaketh his people but vseth all meanes to bring them to Repentaunce that they may bee saued An example hereof wee haue in this place for when the people of Israell were past cure hee causeth his Prophet to labour with the men of Iuda for their reformation who were not so deepely sunke in rebellion So when neyther the heauenly Sermons nor wonderfull Miracles of Iesus Christ would draw the Iewes to repentance hee causeth the Apostles to preach the Gospell to the Gentiles that they at least might bee gathered to his Church and that hereby in an holy emulation the Iewes also might bee converted to the Faith So although the Land of Iuda vvas exceedingly defiled with sin so as from the crowne of the head vnto the sole of the foote there was nothing sound in this polliticke body yet doth hee when they professed open emnitie call them to a parley offering vnto them reasonable conditions of Peace namely that if they would turne vnto him by vnfained repentance hee would make their scarlet sinnes as white as snow Esay 1. 18. Esay 1. 18. Now the cause hereof is not in any desert of sinners who hauing already by their sinnes prouoked Gods fierce wrath rather merit his heauie punishments but in the Lord himselfe who is of such infinite mercy that he desireth not the destruction but the conversion of sinners would haue all men to bee saued and come to true knowledge and vnfayned repentance as appeareth Ezech. 33. 11. 1 Tim. 2. 4. Ezech. 33. 11. 1 Tim. 2. 4. And to this purpose hee sendeth his Prophets to call them and multiplyeth his benefits to allure them and also visiteth their sinnes with gentle chastisements that hee may reclayme them yea and after they haue long had these meanes of conversion the Lord in infinite patience is content to wayte their leasure as it is Esay 30. 18. and neuer Esay 30. 18. bringeth vtter destruction till there
what agreement hath the Temple of God with idols Secondly because the Lord is not capable of any copartnership for whereas there are three sorts of men who can abide no sharing nor partnership a King in his kingdome a master in his familie a husband in his mariage bed the Lord is both our King master and husband Hee is a King yea a glorious King Psal 24. and last verse and he will not giue his Psal 24. 10. Esay 42. 8. glorie to another Esay 42. 8. and therefore he will rule vs alone by the scepter of his word or he will thrust vs from vnder his gouernment and giue vs ouer to be ruled by the tyrannie of Satan and our owne corrupt wils He is our master Malac. 1. 6. who requireth all our seruice or else will haue Malac. 1. 6. none of it at all because we cannot performe faithfull seruice to two masters especially being of a contratie disposition Matth. 6. 24. He is the husband of the Church Esa 54. 5. Matth. 6. 24. Esay 54. 5. yea a iealous husband who can endure no cotriuals in his loue and therefore if she will needs play the harlot with others the Lord will diuorce her from him as being altogether vnworthie to enioy his loue The vse of this doctrine serueth to admonish vs that wee Wee must make no mixture betweene Christs true religion and Popish superstition carefully beware of making a mixture betweene that true religion which we professe and Popish superstition that is the religion of Christ and the religion of Antichrist for seeing they match yea and far exceed euen the Gentiles themselues in their multitude of idols they hauing for euery day in the yeare for euery little village in a whole kingdome and for euery occasion and imployment a seuerall Saint to whom they giue diuine honor by praying vnto them by erecting statues images and temples for their honor by dedicating and setting apart holy daies for their seruice by making vowes and offering oblations vnto them seeing they worship the Idoll of the Masse and creepe to the crosse and to magnifie their owne merits extenuate the al-sufficient merits of Iesus Christ therefore it is as possible to reconcile truth and falshood light and darknesse God and Belial as Christian religion with Popish superstition And therfore let those whom God hath in mercie seuered from this Romish synagogue hearken to the Prophets admonitiō Come yee not at Gilgal nor go vp to Beth-auen and let those who are alreadie amongst them hearken to that voice which came downe from heauen Go out of her my people and bee not pantakers in her sinnes that yee receiue not of her plagues Apocal. Apoc. 18. 4. 18. 4. ANd thus much cōcerning the admonition Now follow the reasons wherby it is inforced the which are of two sorts the first are taken from their sinnes the other from their punishments Their sinnes are first generally propounded namely that they were vndutiful stubborne and rebellious vers 16. And then they are more specially expounded to wit that they had grieuously transgressed the first table by their grosse idolatrie vers 17. and the second also both by intemperancie against themselues and by their adultery and extorsion against their neighbours vers 18. Their punishments which should discourage Iuda from imitating their sinnes were two the first was captiuitie vers 16. the other ignominie and confusion vers 19. And these are the particular branches of this last part of the Chapter Now we will entreate of them as they lie in order Vers 16. For Israel is rebellious as an vnrulie heyfer now the Vers 16 Lord wil feed thē as a lambe in a large place In which words are The exposition contained two reasons to disswade Iuda frō associating thēselues in too neere familiaritie and friendship with the Israelites especially frō ioyning with them in their idolatrous worship The first whereof is taken from their sin the other from their punishment Their sinne is contained in these words For Israel is rebellious as an vnrulie heyfer The meaning is that the Israelites were exceedingly contumacious and stubborne and euen wanton in their rebellion and that they were become like out-lawes who had shaked off the yoke of Gods gouernment for so the word Sorerah which is heere translated rebellious is taken elsewhere as Deut. 21. 18. If any man haue a sonne that is Sorer stubborne and rebellious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 21. 18. that is to say who will not submit himselfe to his fathers gouernment c. Now this their rebellious stubbornnesse is in liuely manner expressed by a similitude taken from an vnruly heifer the which is here contracted but may be thus explicated as the heifer which is well fatted by running in a fruitfull pasture groweth in time so wanton that she contemneth her master shaketh off the yoke gaddeth abroad and skippeth ouer hedge and ditch into other pastures rather for wantonnesse then for hunger so the Israelites being fatted by Gods manifold benefits grew thereby so wanton and rebellious that they despised the Lord who sed them shooke off the yoke of his gouernment denying to submit themselues to be ruled by his holy word forsooke the Temple which was appointed by the Lord to be their pasture wherein hee would feede them with his word and Sacraments and broke into forbidden places euen the hils groues and idolatrous Temples where for wantonnesse and not for hunger they fedde themselues with the poysonous hemlocke of idolatrie and Heathenish superstition refusing in the meane time the wholesome food of their soules Gods pure and sincere worship whereby they should haue been fed to eternall life In which similitude diuers things are implied first that the Israelites were contumatious and rebellious against the Lord and that beyond all bounds and limits of humanitie and therefore they are compared in their rebellion not with reasonable men but with vnreasonable beasts to shew their stupiditie and brutishnes in this their sinne Secondly hee intimateth their audacious stubbornnesse whereby they were readie to resist God to his face in that he compareth them not to such beasts as shew their contempt of their master by their flight and running away but to a stubborne and vnruly heifer which will not only shake off the yoke but also put at her master with her hornes Thirdly here is implied their vnruly wantonnesse which would not suffer them to continue in one and the same Church with the Iewes as it were in one heard and one pasture but caused them after a wilde fashion to seuer themselues from the rest and to leape as it were ouer Gods fence to associate themselues with the Gentiles in their more then brutish idolatrie and damnable superstitions Lastly hee heere intimateth their wicked abuse of Gods blessings wherewith being as it were fatted and pampered to the full they did not only vngratefully forget and forsake the Lord but also rebelliously cast