and you shall finde that among buyers and sellers there is scarce any bargaine made without the help of many Lyes the which they finde so beneficiall for the increase of their wealth that they would not sell their gaines which they get by Lying for that which they get by their honest labours yea so highly is this sin in fauour with them that they reade a Lecture of lying to their seruants which who so best learneth he is esteemed the finest chapman and fittest to be imployed in his maisters most waighty businesses On the contrary side he that is not expert in this Lying skill eyther being naturally inclyned to honest dealing or else because he maketh conscience of his wayes such an one though neuer so faithfull and painfull in his calling is in no fauour with his maister but esteemed a heauy headed and dull witted fellow altogether vnfit for any imployment Yea so little account or conscience is made of this sinne that vpon euery tryfling occasion it is thought fit to be vsed for let a mangoe to another but to speake with him at his house and he shall find all seruants generally instructed to returne a Lye that they know not whether their maister be within but they will goe see and if the maister liketh not the party or his businesse then at the returne of the messenger the Lye is doubled Doe these men thinke we beleeue the Scriptures that a Lye is abhominable in Gods sight that Prou. 12. 22. and 6. 17. Apoc. 22. 15. and 21. 8. he abhorreth it that the Lyar shall be excluded out of Gods kingdome and cast into the Lake which burneth with fire and brimstone without doubt eyther they are so invred to Lying that they measuring God by themselues doe not beleeue his truth or else they neuer meditate or thinke vpon it for there is none so gamesome that would leape into hell fire for sport there is none so couetous that would wittingly and willingly sell his soule for euery small trifle which is of more value then the whole world there is scarce any so giuen ouer to desperate wickednesse that would haue his seruant by a Lye to hazard his saluation which daunger might bee preuented by vndergoing little or no inconuenience The fourth sinne laid to the Israelites charge is Killing That the land is defiled with blood the which we must needs acknowledge doth exceedingly abound in this land in all the kinds degrees thereof for first if we examine our state concerning murther in the highest nature we must needes acknowledge that our country is exceedingly defiled with bloud for how many outragious and more then barbarous Murthers haue beene committed in euery corner of this Land within the compasse of a few yeares how many openly haue beene slaughtered by desperate Ruffians in frayes and quarrels how many murthered by Theeues and Robbers how many traiterously poysoned and priuily made away by treacherous enimies the which bloudy sinnes being committed by some priuate men would not lye so heauy vpon the whole state if they had ben seuerely punished by the Magistrates and bloud had beene punished with bloud But alas it hath ben far otherwise for diuers horrible murthers haue had their pardons by the mediation of their great friends contrary to the expresse cōmandement of almighty God Gen. 6. 9. Exo. 21. 12. Num. 35. 30. Gen. 9. 6. Exod. 21. 12. Num 35. 30. 31 31. Wherby it is come to passe that the whole land is defiled with bloud for as it is Vers 33. Bloud defileth the Land and the Land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it But if wee speake of the other inferiour kindes of Murther wee shall finde that not onely some few persons but euen the whole body of the people is guilty of this sinne for to speake first of the murther of the hart how doth it abound Of the murther of the Heart amongst vs in the seuerall kinds thereof for how common is vnjust anger without a cause inueterate malice whereby one beareth to another such hatred that they will not so much as speak to them for long time together yea and rather then they will forgiue injuries depriue themselues of the Sacrament the seale of their saluation spightfull enuie whereby one is vexed at the prosperitie of another no lesse grieued at the sight of their neighbors good then in the sense of their own euil So how doth desire of taking priuate reuenge bear sway in mens harts insomuch that men think it a disparagement to their courage and a great disgrace to them if they put vp an injurie how doe men disdaine and dispise one another if they come neere them in place apparrell or account whom they esteeme their inferiours what rejoycing is there in other mens harmes especially if they enuie their state or beare them any secret grudge when was there in any age the like crueltie in the harts of men whereby they are not onely restrained from doing good one to another in their greatest extremities but moued also to hurt and oppresse one another when they haue opportunitie when were men so eagerly disposed to entertaine discord and contention vvhen but the least shew of an occasion is offred by all which it appeareth how the murther of the heart aboundeth The like may be said of the murther of the Tongue for Of the murther of the Tongue rayling chiding and reuiling is to be heard in euery corner for euery trifle one miscalling another by reprochfull names and out of the malice of their hearts men are ready to vtter for euery light cause such poysoned words as tend to their disgrace and ruine how ready are the most to deride and scoffe one another with bitter frumps thinking that they haue much commended their wits when they haue taunted one another with byting jests what back-biting and slandering aboundeth in euery house where the continuall subject of mens talke both at their table and in their ordinarie communication is the faults and imperfections of their neighbours yea sometimes of their most familiar friends by all which it is manifest that the most men are guilty of the murther of the tongue Neyther are the greatest part amongst vs to be excused Of the murther of the Hands of the murther of the Hands for although for feare of the Law the most be restrayned from actuall murther yet how many haue offred violence against the person of their neighbour by quarrelling and fighting hurting and wounding of their bodyes thinking this to bee a small or no sinne at all if they doe not take away their liues So that if the Lord should contend with vs and arraigne vs before his iudgement seate vve must generally plead guilty and put our selues wholy vpon the doome of Gods infinite mercy The fift sinne wherof the Israelites are indited and condemned is Stealing of which the whole people of this
bee reclaymed So when the people of Iuda grieuously sinned the Lord hauing compassion on his people sendeth his Prophets to call them to repentance But when as they mocked the Messengers of God and dispised his words and mis-vsed his Prophets then there being no remedy the wrath of the Lord was kindled against his people and hee deliuered them into Captiuitie and made their Land desolate as appeareth 2 Chron. 36. 15. 16. 17. And in the time of our Sauiour 2 Chro. 36. 15. 16. Christ when as they stopped their eares against his gracious call and would not vnderstand the great woorke of Redemption wrought by him which was so euidently declared both by his Word and workes hee pronounceth against them the fearefull sentence of desolation and destruction Luk. 13. 34. 35. Luk. 13. 34. 35 The reason hereof is because the Lord the most wise Physition of our soules will not loose his labour by ministring his Physicke to such Patients whose diseases are desperate and therefore when they wilfully refuse to bee cured rend in peeces his prescripts pull off his plaisters and reject those wholesome Potions which hee ministreth to purge them from their corruptions and to restore them to their spirituall health he giueth them ouer to themselues to dye and perish in the sicknesse of their soules Secondly as the Lord hateth all other sinne so his soule abhorreth the contempt of his Word which hee hath appointed to bee the meanes of the conversion and saluation of all sinners And therefore if his sword of the spirit will not make a separation betweene vs and our sinnes hee will make it a sword of vengeance and destruction to cut vs off in his fierce wrath For it is neuer drawne out but it accomplisheth eyther the work of his mercy or of his iudgement So the Lord saith Esay 45. 23. I haue sworne by my Esay 45. 23. and 55. 11. selfe the word is gone out of my mouth in righteousnesse it shall not returne c. And 55. 11. So shall my word bee that goeth out of my mouth it shall not returne vnto me voyd but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it So the Apostle saith that Gods word is the sauour of life to them that are saued and the sauour of death to those that perish 2 Cor. 2. 15. 26. 2. Cor. 2. 15. 16. The vse hereof serueth to teach vs that with all carefull diligence wee make profitable vse of the meanes which the Lord hath giuen vs both for the inlightening of our vnderstandings and the reforming of our liues For if hauing the word of God purely and sincerely preached wee continue in wilfull ignorance and will not vnderstand if being allured by God mercies and inforced by his judgements wherwith diuersly at diuers times hee hath exercised vs wee notwithstanding continue in our impenitency and securitie what remayneth but that the Lord should giue vs ouer as a desperate cure and suffer vs to runne on in the course of sinne vntill at length wee fall into the pit of destruction in this life and into the bottomlesse gulfe of condemnation in the life to come AND thus much concerning the former part of this The second part of the Chapter Chapter in which I haue shewed are contayned diuers bils of Inditements against the rebellious and apostate Church of Israell now because they were desperately suncke in their wickednesse and past all hope of recouerie In the second part of the Chapter hee laboureth to perswade with the house of Iuda that they should not joyne with them in their sinnes nor be seduced by their euill example to make the like Apostasie least accompanying them in their defection and rebellion they were also made pertakers of their punishments And this is the Prophets maine drift and scope in the second part of this Chapter The parts thereof are two The first is an admonition to the house of Iuda to auoide the sinnes of the Israelits The second contayneth certaine reasons to enforce it taken both from the haynousnesse of their sinnes and the greatnesse of their punishments The admonition is expressed verse 15. Though thou Israell play Verse 15 the harlot yet let not Iudah sinne Come not yee into Gilgall neyther goe yee vp to Beth-auen nor sweare The Lord liueth In which admonition he doth first ingenerall disswade them The expositiō from imitating the Israelites in their sinne and especially from their Idolatrie and Apostasie and then hee dehorteth them from certaine speciall meanes whereby they might easily be brought to communicate with them in their impietie namely joyning with them in irreligious societie and intermingling Gods pure worship with their superstition and Idolatrie The generall disswasion is contayned in these words Though thou Israell play the harlot yet let not Iuda sinne as if hee had said although thou Israell being wholy possessed with a spirit of fornication art so desperately addicted to idolatrie and spirituall whoredome that there is no hope remayning that euer thou wilt be reclaymed yet let not the Lord be as it were robbed of both his sonnes in the same day O let not Iuda who is not as yet come to that desperate degree of sin be seduced by your bad neighbour-hood and euill example and deriue the same guilt of iniquitie vpon himselfe for so the word Assam vsually signifieth such a fault or guilt as is deriued from one to another the one being the motiue and impulsiue cause of the other sinne The ground of this disswasion was the dangerous estate of the people of Iuda first in regard of their neere neighbour-hoode with these idolatrous Israelites who were ready to seduce them both by their example and allurements the which is implyed in the first words Though thou Israell c. As though he should haue said seeing thou Israel which art so neere a neighbour and kinsman to Iuda art so defiled with idolatrie that there is great daunger least thou should poyson them with thy contagion yet let Iuda carefully take heede to auoide thy leprous infection Secondly this amplyfieth their daunger that they were already tainted with their superstition and idolatrie which through their naturall corruption and proanes vnto this sin was apt to spread further and further and therefore like a good Phisition he laboureth to cure their ague in the first fits and to stay them from falling any deeper into this sicknesse of sinne And to this purpose hee admonisheth them that they should not imitate the Israelites in their Idolatrie but purge away their dreggs of superstition wherewith they were alreadie corrupted and restore Gods pure worship in his Temple amongst them by the office and Ministerie of his true Priests and Leuites Now howsoeuer this admonition did principally concerne the people of Iuda yet the Prophet doth here publish it to the Israelites speaking of Iuda in the third person as being absent And this hee doth
let vs doe it in the loue of God which is the fountaine of euery good worke and in obedience to Gods commandement Secondly let vs propound as the maine ends of our actions the glory of God the good of his Church and our owne saluation Thirdly let our outward obedience proceede from the inward obedience of the heart and be done in sincerity and in vprightnes Fourthly let all be done in faith which by applying Christ and his pretious bloodshed vnto vs doth wash away the corruptions and imperfections wherewith our best actions are stained For though our actions in themselues be neuer so good yet if they be done in selfe-loue for our owne praise pleasure and profit without the sinceritie of the heart or true faith they are but glorious sinnes which displease God and make vs obnoxious to his iudgements and punishments Secondly we are here admonished that we doe not with Iehu and other hypocrites rest and content our selues in We must obey all Gods Commandements some one or two outward workes neglecting obedience vnto the rest of Gods Commandements assuring our selues that if our obedience be true and sincere it will be also whole and intire both in respect of the subiect and obiect that is both in respect of euery part of our selues who obey and in respect of al and euery of Gods commandements to which we are to yeeld obedience for true sanctification is not of one part alone but of the whole man and it maketh vs to hate all sinnes and to loue all vertues with the like affection although not in the same proportion Thirdly we here learne not to make our religion and the We must not make religion a cloake to couer our sins commandements of almightie God a cloak for our corruptions to couer our ambition malice cruelty morosity and other vices as Iehu did For if we do for corrupt and worldly ends imbrace and obey thē then when they wil not further but rather hinder vs in these respects we will cast them off and imbrace the contrarie sinnes and wickednesse according to the example of Iehu and all other apostates as appeareth daily by too too lamentable experience And so much for the sin of Iehu and his posteritie The fourth thing is the subiect or obiect of the punishment which is threefold first the house of Iehu by which is meant Iehu his posteritie which was destroyed by Shallum and so the kingdome taken from them namely Zachariah who was the last king of this family and the fourth from Iehu Here it may be demanded how it could stand with Gods How the child beareth the fathers sinnes Ezech. 18. 20. iustice to punish Iehues sinne in his posteritie seeing he saith that the child shall not beare his fathers iniquitie Ezech. 18. 20. I answere that the Lord may iustly punish the fathers sinne in the child by withholding his grace from him which he is not bound to giue him and so the child being destitute hereof and following his owne natural corruptions liueth in his fathers sin and transgressions and hereby iustly maketh himselfe obnoxious to Gods anger punishment It is true that the child is neuer punished with any positiue punishment for his fathers faults but for his owne sinnes into which being depriued of Gods grace he falleth For if he seeth his father sinnes and feareth and forsaketh them and indeuoureth to doe the contrarie workes of righteousnesse his fathers sinnes shall not be imputed vnto him but he shall liue in his owne righteousnesse as appeareth Ezech. 18. 14. which by Gods Ezech. 18. 14. infinite and vnlimited mercie oftentimes commeth to passe The vse hereof first concerneth parents that they be hereby Admonition to parents mooued to flee sin if not for their owne sake yet at least for their posterie seeing the child vnborne shall smart for their iniquities if the Lord as hee iustly may withhold his grace from them and suffer them to be carried away with their corruptions the which he often doth as he also threatneth in the second commandement Secondly the children of wicked parents may here learne Admonition to children of wicked parents carefully to flee their fathers vices and to indeuour to performe holy obedience vnto the Lord that so they may bee reconciled vnto him for if they follow their fathers steppes the Lord will certainely punish in them not only their own but also their parents sinne in the day of his visitation The second thing which here wee are to obserue is that God threatneth to begin his visitation with the King and God seuerely punisheth the sinnes of princes his posteritie because their owne sinnes were great and grieuous and also because they were accessarie to the sinnes of the people for whereas by their authoritie and good example they might haue restrained them from their open sinnes and stirred them vp to the profession and practise of righteousnesse and holinesse they contrariwise both by their law licensing idolatrie and by their practise liuing in it drew the people to follow their example and therefore the Lord first beginneth to punish them because they were the first agents and moouers vnto sinne So that here we may learne that it is not the great glorie and power of Princes which wil exempt them from punishment when God visiteth For howsoeuer they are gods Psal 82 6. 7. with men yet they are but men with God and as they shall die like men so shall they be punished like men neither shal their great authoritie and high place any thing priuiledge them Nay they aboue and before all others shall surely smart for it seeing they are seldome wicked alone but with their authoritie and example draw others into the like wickednesse The vse hereof concerneth not only Princes but also Magistrates and masters of families yea al that are in any place of authoritie ouer others that they most carefully auoide all sinnes especially such as are ioyned with scandall of their inferiours seeing against the day of Gods visitation they hasten and redouble their punishment The second obiect of this punishment is the state and Exposition kingdome in these words And will cause to cease the kingdome of the house of Israel The which punishment the Lord begun to execute presently after the ouerthrow of Iehues posteritie when as there were no lawful kings which gouerned the Commonwealth but such as vsurped the kingdome by treason murthers al outragious cruelty but it was fullie accomplished 41. yeeres after the death of Zachariah vnder the reigne of Hoshea when as all Israel were carried away captiue and neuer more had any kings of their owne to rule ouer them Where first wee are to obserue what a singular blessing Doct. of God it is when there is a continued sucession of lawfull Succession of lawfull Princes is a great blessing to a land Princes for it is the sinewes of a State wherein consisteth her chiefe strength which being cut
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
when hee seeth his child after hee hath often corrected him for his faults grow thereby more stubburne and disobedient iudgeth him past all grace and without hope of amendment and therefore giueth him ouer and thrusteth him out of his house So doth God deale with vs all Thirdly we may here learne that if hauing one affliction or punishment laid vpon vs we do not make good vse therof If Gods former chastisements doe not amend vs he will inflict greater punishments of for our amendment but casting Gods iudgements behind our backs become more and more stubburne and rebellious the Lord will surely increase our punishment if we increase in sinne vntill he haue brought vs to vtter destruction for the pit of his vengeance can neuer be drawne drie neither will he euer want thunderbolts of his wrath of all sizes to dart against sinners sinne they neuer so often but after a plague he can send a famine after famine the sword after priuate euils publike mischiefes after corporall spirituall and after temporarie eternall punishments And this appeareth Leuit. 26. Deu. 28. by the former examples of Pharaoh the Israelites in the time of the Iudges and in this place and this wee likewise shall find true by our owne experience if we do not in this time of respite make vse of Gods former iudgements For the Lord hath pulled backe his hand to spare vs if we repent but if we securely go on in our sinnes he is in this time and space but lifting vp his hand the he may strike the greater stroke The last thing which we will here obserue is that if wee decline in our vertues graces and manners we shall also decline So much we decline in courage and strength as we decay in vertue in our strength and manlinesse if we waxe cold in the zeale of Gods glorie he will also coole our courage and if with effeminate inconstancie wee turne from him hee will also effeminate our minds and take away our valor strength and fortitude and so becomming weake impotent and dastardly cowards we shall bee made a fit pray for our weakest enemies And those who heretofore trēbled at our names whilest seruing God he filled our hearts with courage and our hands with strength shall after our defection when our hearts are changed and made effeminate giue vs shamefull foiles and obtaine an easie victorie And this appeareth in Jos 7. the example of the Israelites Iosua 7. in the time of the Iudges in the reigne of Saul and Dauid and the rest of the Deut. 28. 7. 25. Leuit. 26. 7. 8. 17. Kings according to the word of the Lord Deut. 28. 7. 25. 32. 30. Ios 23 10. Leuit. 26. 7. 8. 17. And so much for the second punishment as it is shadowed vnder the name of the Prophets child Now wee are to consider of it as it is plainely expressed in the reason giuen why this name is imposed For I will no more haue pitie vpon the house of Israel but I will vtterly take them away The words in the originall are For I will not adde go forward or continue Exposition to haue mercy By which he signifieth that howsoeuer heretofore he had multiplied his mercies vpon them and after that he had cast them off for their rebellions had often receiued them againe into his former loue and fauour yet now seeing they had abused his mercie and patience he would not proceed any longer to shew mercie but the acceptable time of grace being past he would inflict his iudgements vpon thē which long agoe they had deserued For I will no more haue pitie The word here vsed signifieth generally to haue mercie but is fitly here translated pity for whereas there are two kinds of mercie the one spirituall the which especially sheweth it selfe in the forgiuenesse of sinnes the other temporall whereby the Lord seeing the misery of men pitieth them and in his tender compassion deliuereth them out of temporarie affliction the former kind of mercie God denieth not to the Israelites seeing none are excluded from this mercie who repent and beleeue but the latter namely freedome and deliuerance out of their miserable captiuitie Whereas therefore the Lord saith that hee will no more haue mercie vpon them his meaning is that he will not anie more in pitie and compassion deliuer them out of their enemies hands as he had done in former times as in the daies of Ioash 2. King 13. 23. 25. from the Aramites and in the daies 2. King 13. 23. 2. King 14. 26. of Ieroboam 2. King 14. 26. 27. besides those manifold deliuerances in the time of the Iudges Saul and Dauid but that now their enemies should for euer haue the dominion ouer them It followeth But I will vtterly take them away The which words are diuersly translated The Vulgar readeth it I will vtterly forget them as though this should be the sense I will be so farre from pitying them that I will not so much as remember them But this translation the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not admit vnlesse wee would change the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others reade it I will vtterly take them away namely out of the land of promise into captiuitie by their enemies which will well stand with the words sense and the euent Iunius readeth it thus I will not proceede anie more to haue mercie one the house of Israel that I should by any meanes pardon them The which translation also well agreeth with the text and with al circumstances for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth it commonly signifieth to pardon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes Gen. 38 15. Iudg. 8. 6. Jer. 13. 14. Amos 7 8. signifieth that as Gen. 38. 15. Iudg. 8. 6. And in this sense we haue the like threatning Ier. 13. 14. Amos. 7. 8. And so much for the meaning of the words The doctrines which from hence we gather are these First whereas he saith Doctrine that he will no longer proceede to haue pity on them hence Gods former mercies abused doe not exempt vs from future iudgements we learne that it is a false inference which carnall and secure men make namely that because the Lord hath multiplied his mercies vpon them in former times therefore they are sure that he will do so still notwithstanding that they continually abuse his mercie and take occasion thereby to go on in their sinnes without repentance For this was the case of the Israelites in this place against whom he threatneth that he would turne his mercies into iudgements It is true indeede that Gods faithfull children may make such conclusions from their former experience of Gods mercies in his spirituall gifts and graces for in them hee is vnchangeable Rom. 11 29. And also concerning temporall benefits so
Rom. 11. 29. farre foorth as they will stand with their spirituall good as Dauid did 1. Sam. 17. 37. But this is no sure ground whereupon 1. Sam. 17. 37. secure men may build their presumption For if Gods mercies will not moue vs to feare and serue him he will not alwaies continue to be mercifull towards vs but as he hath a time for mercie so he hath also a time for iudgement wherein he will vtterly take vs away in wrath and bring vs to destruction An example whereof wee haue in this place and before the flood Gen. 6. 3. c. Secondly whereas the Lord threatneth that they should Gen. 6. 3. Captiuitie is the fruit of rebellion for euer remaine in captiuitie vnder the rule and dominion of their enemies here we may obserue a notable fruite of rebellion For so long as the Israelites serued God whose seruice indeed is the only true libertie they were freed from all seruitude and bondage but when they refused to serue God as their Lord and master would not be ruled by his word and Spirit they were compelled to serue crueli tyrants in a miserable and perpetuall seruitude yea which was worse they were not onely the captiues of their enemies but the perpetuall bondslaues of their arch enemie the diuell as many as did not turne vnto God and againe betake themselues to his seruice Thirdly whereas the Lord pronounceth this definitiue Release from temporall afflictions doth not alwaies follow true repentance Hos 1. 10. 2. 20 sentence that he would neuer haue pitie on them to deliuer them out of their bondage and yet vpon the true repentance of many of them pardoned their sinne and receiued them to mercie as appeareth vers 10. chap. 2. 20. hence wee learne that vpon the forgiuenes of sinne and reconciliation with God there doth not alwaies follow release from temporall afflictions which for sinne are inflicted vpon the faithfull For the Lord after that he hath pardoned his children their sin doth oftentimes chastise them afterwards for them that hereby he may weane them for the time to come from their corruptions and with this bitternesse of affliction may moue them to hate those sinnes which otherwise would be sweete pleasant to their corrupt flesh An example hereof we haue in Dauid 2. Sam. 12. 13. 18. 16. 12. And in Moses 2. Sam. 12. 13. 18. 16. 12. Numb 20. 10. 12. Num. 20. 10. 12. The consideration whereof should make vs carefully flee sinne if not for feare of eternall torments from which all the faithfull are deliuered by Christ yet at least of temporarie afflictions which haue in them more bitternesse then sinne sweetenesse c. ANd so much concerning their secōd degree of punishment the which is amplified by a dissimilitude vers 7. Vers 7 Yet I will haue mercie vpon the house of Iuda and will saue them Exposition by the Lord their God and will not saue them by bow nor by sword nor by battell by horses nor by horsemen In which words is contained a gratious promise to the house of Iuda of that mercie which in the former verse hee refuseth to vouchsafe the house of Israel Wherein we are to consider the partie to whō this promise is made namely the house of Iuda and secondly the benefits which are promised the which are two fold first his mercy and secondly saluation which is an effect thereof vnto which are annexed the true meanes whereby he would saue them to wit by the Lord their God and after the false and insufficient meanes are remoued in which notwithstanding men vsually put their confidence and will not saue them by bowes This gratious promise of mercie and saluation is made to the Iewes not for any excellencie or worthines which was in them which deserued such grace and mercie for they also oftentimes had grieuouslie rebelled against the Lord and had prouoked his wrath against them with their manifold sins which reigned amongst them especially by their grosse idolatrie as may appeare both by the historie in the bookes of the Kings and Chronicles and in the writings of the Prophets which were sent vnto them to wit Esay Ieremie and the rest But this mercie is promised vnto them first because they did not goe forward in these sinnes with such obstinacie and impenitencie as the Israelites did but vnder the gouernement of their godly Kings Iehosaphat Ezechias Iosias and the rest oftentimes returned againe to the Lord by true repentance and forsaking their idolatry restored Gods pure worshippe and seruice and after they were led captiue they made profitable vse of their afflictions and harkened vnto the voice of God brought vnto them by his Prophets whereas the Israelites after their first defection vnder Ieroboam neuer wholly turned vnto the Lord but grew worse and worse in their rebellion and grosse idolatry Secondly God spared the Tribe of Iuda that he might performe his gratious promise which he had made to Dauid that there should not be wanting one to sit vpon his seate till the Messias came whose kingdome should be eternall the which could not be accomplished if this Tribe likewise had been vtterly destroyed or the kingdome altogether ceased Now the reasons why this our Prophet which was sent to the Israelites maketh this gracious promise in the name of the Lord of that mercy and saluation vnto the Iews which was denied vnto the Israelites was first that he might hereby awaken them out of their deepe sleepe of carnall security and beate downe their pride and selfe confidence into which their present prosperity had brought them For at this time the Kingdome of Israel exceedingly flourished both in multitude as containing in it ten Tribes and in strength and all warlicke prouision hauing obtained many great victories ouer their enemies and particularly against the Iewes whom they had ouerthrowne and brought into great extremity in wealth also which they had gotten by spoiling their enemies and namely the Iewes whose Temple they had robbed and carried away all their treasures and vessels of gold and siluer whereas the Iewes were but a few in number as being but one Tribe and a halfe many of which were miserably slaine by their enemies disfurnished of their warlicke munition and meanes of defence and lastly spoiled of their riches and treasures which are the sinewes of warre and so brought into miserable pouerty In all which respects the Israelites despised the Iewes and proudly insulted ouer them in their miseries yea and which was worst of al they combined themselues with the Syrians the enemies of God conspired how they might bring the poore afflicted Kingdome of Iuda to vtter ruine as appeareth Esay 7. 5 6. And therefore the Lord to beate down this Esa 7. 5 6. pride and cruell insolency sendeth his Prophet to foretell their destruction who were many strong and abounding in all riches and contrariwise the preseruation and saluation of the Iewes who were few
duty doth appertaine namely to all those who are made members of the That all the faithfull must labor to gaine others to the Church church whether they be publike or priuate persons for there is none which are in respect of their meannesse of gifts exempted seeing there is not any who hath receiued such a small talent but that if he will profitably imploy it he may thereby gaine some glory to his Lord and maister and in some respect or other bring some benefit to his brethren either by instruction consolation exhortatiō or holy example of life But howsoeuer this duty belongeth to all yet especially to Gods Ministers who are appointed of God both to be the spirituall fathers by whom men are begotten vnto God and conuerted to the faith and also to be the nurses who by the milke of the word are to nourish and bring vp in their spirituall growth those who are regenerate and added to the Church And therefore they are with all care and diligence to preach the word in season and out of season instructing the ignorant exhorting those that are backward perswading the obstinate confirming the weake and comforting and incouraging those which are ready to faint and by all meanes labouring that those who are not conuerted may be gained vnto Christ and likewise that those who are already added to the Church may bee more and more strengthened and confirmed in their spirituall vnion with Christ and communion with the Saints Fourthly we are to obserue to whom this duty is to be performed namely to our brothers and sisters that is those who are already and those that may be hereafter our brethren and sisters and in y◠we do not know who these are because Gods That we must labour to informe all in Gods trueth secret counsaile decree of election is known only to himselfe therfore we are to exhort instruct and perswade all to become members of the Church so far as in regard of our state and calling we possiblie can for the Spirit bloweth where it listeth and can easilie cause Lions Tigers and Cockatrices to become the sheepe of Christ hee can make idolatrous Abraham the fether of the faithfull bloodie and barbarous Manasses an humble conuert a persecuting Saul a preaching Paul and a leaud cheefe a holy confessor and therfore say not in thy heart I will spare my labour because this or that man is too wicked too worldlie too couetous too proud to make a Christian seeing the Lord is able of stones to raise vp children vnto Abraham to humble the most proud and obstinate and to sanctifie the most prophane neither is hee onely able to doe it but also often doth it to shew the infinite riches of his wisedome power mercie and goodnesse and that our saluation is not for our owne works or worthinesse but of his owne free grace and vndeserued loue that so he may be all in all and haue the whole glorie of his owne worke Fiftly we are to obserue the maine arguments which the The arguments which we must vse for the conuersion of others faithfull are to vse that they may perswade others to ascend with them out of the land of darkenesse into the kingdome and Church of Christ namely because they were the people of God and therefore they are to ascend into the kingdome of their Lord and redeemer And lest their sinnes and Gods iustice and wrath should discourage them it is further said that they haue obtained mercie and remission of their sinnes and are now reconciled vnto God in Christ Whence we learne what is the strongest inducement and most forcible argument to mooue any to leaue the kingdome of darkenesse and to adioyne themselues vnto the Church of God namely when they heare and hearing beleeue that they who were aliants and strangers are now in Christ become Gods subiects and seruants that they whom the law for their grieuous sinnes excluded from all mercie and made obnoxious to Gods wrath are now in Christ made partakers of Gods mercie whereby they haue the remission of their sinnes and are so reconciled to their Lord and Soueraigne So long as a malefactor who hath deserued death knoweth that his Prince is iustly displeased with him and intendeth to prosecute the law against him hee fleeth his kingdome and liueth in voluntarie exile but if hee heare that the princes sonne fauoureth him and hath obtained his fathers pardon and reconciled him vnto him this is a strong motiue to perswade him to leaue the strange countrie where he liueth and to returne againe into the kingdome of his Soueraigne So we who are grieuous malefactours which by transgressing Gods law haue made our selues subiect to to his wrath and obnoxious to the punishment of the law eternall death whilest wee remaine in this case flee from Gods presence and as much as in vs lieth though it neuer lieth in vs we banish our selues out of his kingdome and iurisdiction but when we heare that Christ his dearely beloued sonne hath obtained our pardon and reconciled vs to his father then and not before we approach his presence and adioyne our selues to his kingdome It is then the preaching of the Gospell which gathereth vs into Christs kingdome For it is Gods strong power vnto saluation to al that beleeue whereby he perswadeth vs to come out of Satans kingdome and to adioyne our selues vnto his Church And therefore those who seeke the conuersion of others they must not onely denounce legall threatnings against sinne for this will make men rather flee from God then come vnto him but hauing by the law brought them to a sight of their miserie in regard of the curse thereof the anger of God death and condemnation which they haue deserued then they are to preach the glad tidings of the Gospell whereby they may be assured of the remission of their sins and reconciliation with God and so be mooued to come vnto Christ and to adioyne themselues to his Church Examples hereof we haue Act. 2. 38. 39. 2. Cor. 5. 18. 19. 20. Act. 2. 38. 2. Cor. 5. 18. Gal. 3 26. That we must continuallie labour to conuert others to the faith Gal. 3. 26. 27. 28. Now we are further to obserue that we are not to deliuer this glad tidings of the Gospell for the conuersion of those who are not yet called once or twice or diuers times but continually till they be conuerted we must teach them perswade and exhort them to ascend out of the land of darkenesse into the kingdome of Christ for hee doth not define and determine a certaine number but indefinitely and absolutely commandeth vs that we should speake vnto them For God calleth not all at the same houre but some at one time and some at another neither doth he make the word effectuall for the conuersion of all sinners at the first hearing but in some he lets it often outwardly sound in their eares before by the inward working of
their beauty to the eye then disgrace the deformity of their mindes to any sober iudgement that they doe not hereby grace and adorne but rather disgrace and deforme themselues for whereas by their creation they are Gods beautifull and excellent workmanship by their painting and dawbing they make themselues but like walking pictures and talking images that if beauty be a good it is such an one as is not bettered by communicating that they are not hereby liked and praised of the good and vertuous but of those if of any who like themselues are vaine and wanton Yea but they thus set forth themselues that they may bee liked and loued of their husbands vnto whom they cannot make themselues too amiable I answere that no wise husband would haue his wife set out to sale if he would reserue her to his owne proper vse that this is but a false pretence to excuse a false beauty For as the Satyrist saith moechis foliata parantur Juuenal sat 6. they vse these wanton arts not to please their husbands but to inflame the adulterer that the habit and behauiour of an harlot cannot bee pleasing and amiable vnto any husband that desireth to haue an honest and chaste wife that they must not so labour to please men as that in the meane time they displease God for their wanton behauiour and habit is offensiue and at least euill in appearance and therefore to bee forborne of Christians they derogate from Gods wisedome by altering and adding to his workemanshippe which kind of iniury an ordinary artificer cannot patience brooke and therefore seeing they are new creatures of their own making quite altered from their first creation it is not likely that the Lord wil owne or acknowledge them for his worke In a word they breake and transgresse the seuenth Commaundement both by shewing the signes of wantō vncleannes vsing the means to kindle inflame lust both in themselues others The last thing to be obserued is that as all kinds of idolatrie Sinnes openly professed and defended most odious in Gods sight and of all other sinnes are odious and loathsome vnto the Lord so especially those which are of the face and breast that is such as are openly professed and impudently defended Whilest sinne lurketh in the secret corners of the heart not daring to shew it selfe in the face and outward actions it maketh the sinner but like a poore fugitiue who hauing offended his Prince through selfe guiltinesse shunneth his presence but when it growes so presumptuous that it dare shew it selfe in the face words or externall actions and not onely so but also vaunt it selfe to the publike view daring Gods iustice and prouoking him as it were to his face then the sinner becommeth a proud rebell who regardeth not his Princes presence and contemneth his authoritie or like vnto an impudent adulteresse who not contenting her selfe with her secret whoredomes doth prostitute her selfe to her louers in the sight of her husband and like Absalon pitcheth a pauilion euen at noone day vpon the toppe of the house that hee may bee seene of all men This is the height of sinne when as men doe not onely consent vnto it but also act it not in a corner but in the face of the world not as blushing and being ashamed at it but impudently defending it boasting and glorying in their wickednesse And as it is the height of sinne so it shall bee plagued with the height of punishment euen with the diuorce and separation from God and therefore let all that would bee Gods spouse aboue all other sinnes flee these and though they fall through infirmitie humanie frailtie into sin yet at least let them take it away from their face and from betweene their breasts that is let them not defend it and much lesse vaunt and glorie in their wickednesse ANd so much concerning the first end of the denunciation of the diuorce namelie the repentance of the people Now concerning the second end which is a consequent of the former that is to say their freedom from punishment vpon their vnfained repentance and this either respecteth the whole Church or the particular members thereof The first is expressed vers 3. Lest I strip her naked and set her as Vers 3 in the day that she was borne and make her as a wildernesse and leaue her like a drie land and slay her for thirst In the former verse the Prophet shewed that the Lord The exposition had diuorced the Church of Israel but howsoeuer he had inflicted on her this iudgement yet such was his infinite goodnesse that in wrath he remembred mercie for although hee might iustly as husbands vsed to doe in such cases when he diuorced her haue stripped her of all his gifts and benefits yet in mercie he did not thus farre proceed in punishing of her but though he had put her away hee suffered her still to enioy the good things which he had bestowed vpon her at least in some measure and that to this end that they might remaine with her as pledges of his loue not altogether as yet extinguished and as vndoubted arguments to assure her that as he had not diuorced her for any hatred of her person but for her sinnes so if shee would repent of them hee would bee ready to receiue her againe into his former loue and fauour But because she abused the mercie of God and continued in her impenitencie therefore he threatneth that vnlesse she would seriously repent of her sinnes he would not only diuorce her but also strippe and spoyle her of all those his gifts and benefits which he had bestowed vpon her and which as yet she inioyed Wherein the Lord alludeth to the behauiour of kind husbands who hauing put away their wiues for their whoredomes doe notwithstanding allow vnto them liberall maintenance with which benefits when they are not restrained from their sinne and brought to amendment but rather abuse their gifts as meanes to further them in Ezech. 16. 16. 17 their vncleannesse and by bestowing them on their louers they threaten to strip and spoile them of all those benefits which they inioy and to leaue them destitute of all maintenance As though he should haue said Although vpon your diuorce iustly caused by your whoredomes I might also haue depriued you of all my benefits which I haue bestowed vpon you yet such hath been my mercie that I haue spared you hitherto and suffered you to inioy them in hope of your amendment but doe not continue to abuse my patience and mercie for vnlesse you repent and take away your fornications and adulteries which with such audacious impudencie you commit I will strippe you of all my benefits which as yet you inioy and leaue you as naked and beggarlie as you were when I first tooke you in mariage Now the benefits which the Lord threatneth to spoile the people of Israel of were either temporall and corporall or else spirituall
especially their magistrates superiors goueruours both ecclesiastical and ciuil so by the children we are to vnderstand the particular members of this Church especially subiects and inferiours For the Lord contenteth not himselfe with a generall denunciation of his heauy iudgements against the whole Church but he descendeth to particulars and specially applieth his threatnings to euery particular member of this body that so hee may bring the mother and the children the whole body and the seuerall parts superiours and inferiours vnto true repentance Superiours when as they consider that not onely they themselues shall haue the greatest measure of punishment inflicted on them because by their authority and example they haue bin the ringleaders vnto al wickednes but also that the poore people committed to their charge whom they ought as tenderly to loue as the kinde mother her deare children shal through their bad example and ill gouernment fall into the like sins so be made obnoxious to the like punishmēts So likewise inferiours may be drawne to repentance when as they consider that their following of the example of their superiours and obeying their authority in euil will not priuiledge them frō Gods iudgements but being partakers with thē in sin they shall also be partakers of their punishments And so much for the persons The punishment it selfe is that the Lord will haue no mercy or pittie vpon them not that the Lord will vtterly and absolutely exclude them from mercy but onely on this condition if they perseuered in their sinnes without repentance neither doth hee debarre them of all mercy in regard of their eternall saluation but in respect of their temporary reiection from being his people and children as may appeare by the latter part of the chapter The meaning therefore of these words is this that as he had denied to haue pitie vpon the mother and had diuorced her stripped her and made her like a wildernesse c. so neither would he haue any compassion of the children to to spare them but would bring vpon them the same punishments which he had denounced against their mother And this is the punishment here denounced The cause moouing the Lord to inflict it is expressed in these wordes For they bee the children of fornications In which words is contained a twofold cause of the childrens punishment the first because they are the children of fornications that is the issue of an adulterous mother or more plainely thus because they are members of an idolatrous Church who by their gouernours ciuill and ecclesiasticall are nuzled and nursed brought vp and instructed in idolatry and a false religion The first cause therefore why the Lord reiecteth the children is in the mother that is in the whole Church especially their gouernours and rulers both ecclesiasticall and ciuill because by the former they were taught not a true but a false and idolatrous religion and by the other were not restrained from idolatry and false worship and vrged to worship the true God after a true manner but rather by their example inticed and by their authority forced to forsake the true God and follow idols But here it may be demanded whether the sinne of the How God punisheth the sinnes of gouernours in the people gouernours is a iust cause to mooue the Lord to punish the subiects To which I answer that there are two sorts of punishments the first corporall and temporall the second spirituall and eternall In respect of temporall punishments it is iust with God to punish the sinnes of parents in children and of gouernours in the subiects because in respect of the whole body they are parts and members belonging vnto them as the chiefe and principall and therefore whilest the children and subiects suffer punishment the parents and gouernours are punished in them 2. Sam. 12. 14. 24. 12. 17. 2. Sam. 12. 14. 24. 12. 17. But in respect of spirituall and eternall punishments the Lord doth not inflict them vpon the children and subiects for the sinnes of the parents and gouernours positiuely vnlesse they likewise partake with them in their sinnes and follow their wicked example howsoeuer hee may iustly for Ezech. 18. their sins lay vpon them priuatiue punishments by withholding from them his grace and the gifts of his holy spirit which he is not bound to giue of which they being depriued runne into sinne and so make themselues obnoxious to positiue punishments Now these children of which the Prophet speaketh were not onely borne of an idolatrous mother but also they themselues liued and continued in that idolatry in which they were bred and instructed And this is the more principall cause why these children are punished because they liked and approued imbraced and liued in the idolatry of their mother for not simply to haue been the children and members of an idolatrous Church nor to haue been brought vp and instructed in her idolatries is a cause which moueth the Lord to reiect any if afterwards they hate and forsake the idolatry of their mother and loue and imbrace the pure and sincere worship of God The which was the state of many of Gods children in the common apostasie of the Israelites and is the state of many who haue come out of the spirituall Babylon being begotten vnto God by the immortall seede of his word But these of whom the Prophet speaketh had not onely in times past been but presently were the children of fornications they were not onely brought vp in idolatry but still they liked and liued in it and this he implieth when as he faith not that they had been but presently were the children of fornication And this is the meaning of these words The doctrines to be obserued out of them are these First wee may note that That particular application is necessary in the ministery of the word the Lord contenteth not himselfe with a generall denunciation of his iudgements against the whole Church of Israel but also applieth them specially to the particular members thereof The which example is to be imitated of Gods Ministers especially considering that such is the selfeloue pride hypocrisie and security of men that they will make no application of generall reprehensions and threatnings vnto themselues so long as they can shift them off and apply them vnto others An example hereof we haue in the secure Israelites Esa 28. 15. and in the Priests and Pharisies Matth. Esa 28. 15. Matth. 21. 41. 21. 41. yea Dauid himselfe made no vse of the generall parable for his humiliation till it was particularly applied 2. Sam. 12. 7. And therefore because that which is spoken to all is 2. Sam. 12. 7. spoken to none it hath been the custome of all Gods true Prophets and Ambassadours to make particular application of their general doctrines to the special vse of their own hearers so Nathan to Dauid 2. Sam. 12. 7. Peter to the Iewes 2. Sam. 12. 7. Acts 2. 23. Act. 2. 23. all
their sinnes without any check and controlement and to haue a prosperous course and wished successe in their wicked designes without any let or hinderance yet he dealeth not thus with those that belong vnto his election but if they through the corruption of the flesh either of ignorance or of infirmitie resolue to prosecute wicked courses though he may suffer them for a time yet in the end he will lay in their way the thornes of crosses and afflictions to hinder them from atchieuing their wicked ends that so being stayed they may returne backe againe vnto him by true repentance So he suffered the Gentiles to go forward without stop in their idolatries but when the Israelites forsooke him and followed idols he laid continually thornes of affliction in their way to cause them to desist in their course and to returne vnto him as appeareth in the historie of the Iudges and the Kings the like examples we haue in Ionas in Dauid 2. Sam. 11. 12. in reprobate Ieroboam 2. Sam. 11. 12. and elect Manasses in the Scribes and Pharisies and the Apostle Paul Act. 9. in the rich Glutton the prodigall Act. 9. Luk. 15. 16. sonne Luk. 15. 16. Whereby it appeareth that the Lord will not suffer those which belong vnto him to be so euill as they would be but when they resolue to go forward in sin he layeth in their way a hedge of thornie afflictions either trouble of mind or sicknes or losse in their state that so they may not go on in the pathes of sinne but returne againe by true repentance Whence wee may gather a notable signe whether we belong to Gods election or be in the number of the reprobate for if wee go forward in our wicked courses without stop or hinderance with ease and prosperitie it is a signe that wee belong not to God for then he would not suffer vs to go on in the way of perdition but if we no sooner resolue vpon some wicked designe but straight we are either crossed in it or afterward afflicted that we cannot proceed in it as we purposed surely it is a signe that the Lord hath a care of vs in that he holdeth vs backe from running headlong to euerlasting destruction Secondly because though the Lord lay these thornes in our way yet through our negligence and securitie though We do not acknowledge Gods hand in our afflictions we see the hedge and feele the prickes of affliction pearcing our soules and bodies we oftentimes neither consider who hath set this hedge in our way nor for what cause but are readie to ascribe our afflictions to chance and fortune to our owne want of prouidence to the malice of our enemies or some secondarie cause therefore the Lord willeth them to behold and to consider that he it was that set this hedge in their way and for this cause in that they had resolued to go forward in their sinnes that knowing the meritorious cause of their punishment to be their sinnes they might labour to take them away by true repentance and knowing the Lord to be the author of them they might humble themselues vnder his hand and implore mercie and forgiuenesse Thirdly we may here learne that it is impossible for Gods elect to perish for he will not suffer them to goe on in sin to their perdition yea though they will desire and resolue to liue in wickednesse the Lord will finde meanes to pull them out of it for his will is aboue their wils his eternall purpose and decree which is vnchangeable causeth a change in their wicked designes and vnlawfull purposes so that they shall not atchieue them according to their setled resolutions as we may see in the example of Ionas Dauid Paul and many others So that Gods elect may certainly be assured that seeing their sinnes are insufficient therefore nothing else is effectuall to separate them from the loue of God in Christ Iesus Rom. 8. 38. 39. Fourthly here we learne most carefully to take heed that We must not leape ouer the hedge of afflictions we doe not when the Lord setteth this hedge in our way to restraine vs from sinne leap ouer it for if the fence bee not strong enough hee will make it stronger and in stead of an hedge he will set a wall to restraine vs that is if lighter afflictions will not withhold and stay vs from going forward in the course of sinne he will inflict those which are heauier and more intolerable Lastly wee may here obserue the great benefit which our afflictions cause vnto vs for they serue for sharpe thornie Afflictions restrain vs from sinne hedges strong walles to containe vs in the waies of Gods commandements and to keep vs from leaping ouer into the pleasant pastures of sinne and wickednesse where we should but bee fatted to the slaughter the Lord laieth in our way these thornie afflictions not to kill vs but to prick vs and by pricking to restraine vs from going the broad way that leadeth to destruction for when we are thus iudged we are chastened of the Lord because wee should not be condemned with the world 1. Cor. 11. 31. He correcteth vs not because he hateth 1. Cor. 11. 31. vs but because hee entirely loueth vs euen as his owne children not for our hurt but for our profit that we might be partakers of hie holinesse Heb. 12. 7. 10. And though no chastening Heb. 12. 7. 10. 11. seemeth to be ioyous but grieuous for the present yet afterwards it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised Heb. 12. 11. Though these afflictions be bitter and vnpleasant to the flesh yet are they profitable to the spirituall part for whilest the outward man perisheth the inward man is renued daily 2. Cor. 4. 16. Though these thornes 2. Cor. 4. 16. pricke vs yet they doe not mortally wound vs only they let out the winde of vainglorie and humble vs that wee be not exalted out of measure Though they seeme tedious and intolerable 2. Cor. 12. 7. and tending to our destruction yet in truth they are but light and momentanie and cause vnto vs a superexcellent and eternall waight of glorie 2. Cor. 4. 17. 2. Cor. 4. 17. But yet wee are not to imagine that affliction in it owne Afflictions not good in themselues but through Gods blessing nature worketh al these benefits but by the secret operation of Gods Spirit inwardly applying it vnto our hearts and teaching vs to make a holy vse of it for such is our obstinate stubbornnesse that wee will like vntamed and wilde beasts rush thorow this hedge of afflictions that we may still continue our course in sinne and such is our senselesnesse in our securitie that either we feele not the pricking of these thornes or at least are not by the smart moued to sorrow for sinne as being the cause thereof or to flee vnto God
so specially called and his Temple were destroyed by Iehu neither doe we 2. King 10. 27. finde that any after him did restore him or reedifie those ruines The sense therfore of these words is this that the Israelites bestowed that wealth which they had receiued from God vpon their Idols and Images making them of their gold and siluer as it is Hos 8. 4. or else by decking and adorning them Hos 8. 4. with rich ornaments and all costly furniture as appeareth 2. Chron. 24. 7. or by maintaining their priests and offering 2. Chro. 24. 7. 1. King 18. 22. sacrifices and oblations vnto them as we may see 1. Kin. 18. 22. 26. Whereby the sinne of this people is much aggrauated in that they did not only not glorifie the Lord in his owne gifts by giuing vnto him the first fruites and offering vnto him oblations and sacrifices which hee required in his law but also spent these his gifts to the dishonour of God in bestowing them vpon their Idols Gods arch-enemies Like vnto adulterous harlots who spend the goods which they haue receiued of their husbands in the maintenance of their louers c. The like place vnto this wee haue Ezech. 16. 17. Ezec. 16. 17. 33 18. 33. And so much for the meaning of the words The doctrines which we are hence to obserue are these First we learne that The Do ∣ ctrines the Lord esteemeth ingratitude as a grieuous sinne and punisheth That ignorāce is a grieuous sinne it with sharpe afflictions euen in his owne Church and people The which sinne is committed when either through ignorance we know not or through wilfulnesse will not acknowledge or both knowing and acknowledging yet through negligence doe not returne thankes and praise vnto the Lord for all his benefits and secondly when as in whole or in part wee attribute the praise of the gifts which we haue receiued from the Lord vnto any other as authors and principall causes thereof And thus do men offend when as they ascribe extraordinarie and vnexpected blessings to chance and fortune and not to Gods prouidence when as they ascribe their wealth to their owne wit labour or friends and do not know and acknowledge the Lord to be the chief author and bestower of the riches which they enioy or else doe not returne thanks and praise vnto him for his benefits when as they ascribe their health in the first place to their good diet or to the Physition and not to the Lord who is the chiefe preseruer and restorer thereof But most grieuously in this respect doe they offend who rob the Lord of those thankes and that praise which is due vnto him for his spirituall benefits For the greater the gifts are the greater praise and thankes is due to the bestower and consequently the greater iniurie and ingratitude when hee is robbed of his right And thus doe those offend who ascribe the praise of these benefits vnto the intercession of Saints and so robbe Christ of his glorie who alone by his intercession obtaineth them for vs at his fathers hands thus doe they offend who ascribe their iustification and saluation either in whole or in part to their workes and worthinesse or vnto the merits of Saints which is to be attributed onely to Gods free mercie and Christs al-sufficient merits thus doe they offend who doe not know or acknowledge that it is the blood of Christ alone which washeth away all our sinnes but think that they haue remission by Masses popish pardons penance pilgrimages oblations Saints relikes holiwater and such like All which and all other of the like kinde are esteemed as idolatrous vnthankfulnesse in Gods sight Secondly we here learne that ignorance doth not excuse Ignorāce doth not excuse sin nor exempt vs from punishment our sinnes nor exempt vs from Gods iudgements nay so far is it from excusing other sins and from exempting vs from punishment that it selfe is a sin and deserueth punishment as appeareth in this place Which notwithstanding is not to be vnderstood of that ignorance which is naturall and necessarie for want of the meanes of knowledge for though this be not only the punishment of sin but also a branch of our originall corruption yet doth it extenuate our sins and mitigate our punishments as appeareth Luk. 12. 48. Act. 3. Luk. 12. 48. Act. 3. 17. 17. 30. 1. Tim. 1. 13. 17. 17. 30. 1. Tim. 1. 13. but of that ignorance which is either through negligence or obstinately affected notwithstanding God granteth vnto vs plentifull meanes of knowledge which is so far from excusing other sins that it selfe is esteemed by the Lord a grieuous sin and is seuerely punished as being not onely a haynous sinne in it selfe but also the chiefe roote of all other sinnes either of omission or commission Thirdly we may here learne that as ingratitude is a grieuous Ingratitude is most hainous in the members of the Church sinne in all so especially in those who are members of the Church as it is emphatically signified in these words And she knew not c. For they not onely receiue from God the greatest benefits and therefore should returne vnto him the greatest thankfulnes but also are sufficiently instructed both by the word of God and by their continuall experience that they haue all these benefits from the Lord and that of his meere mercie and grace and therefore it is more then brutish ignorance and impious ingratitude either not to know and acknowledge the Lord to be the sole author of all these benefits or not to returne vnto him continuall thankes and praise for them The which sin is too too common in our times euen in the cleare light of the Gospell both in respect of all other benefits which we enioy and especially in respect of our daily food which men as not knowing or not acknowledging God to be the giuer of it do vsually receiue without praising God or giuing thankes in which respect they are farre worse then the oxe or asse as Esay 1. 3. Not to acknowledge the Lord the sole author of his gifts is not to acknowledge him at all the Prophet speaketh Esay 1. 3. Fourthly we here obserue that not to acknowledge the Lord to be the sole author of his gifts nor to yeeld vnto him the whole praise of them is not to know or acknowledge him at all as appeareth in this place for though the Israelites did in part ascribe their benefits receiued vnto God yet because they did not acknowledge him the sole author of them but ioyned with him copartners in his praise because they did not acknowledge that they had receiued them of his meere mercie but for their new worship which they offered vnto him in their idols therfore the Lord condemneth them of ignorant ingratitude as though hee were not acknowledged at all The reason is because the Lord cannot indure any sharing or halting in his seruice he cannot abide
are Those who are married vnto Christ haue a sound iudgement espoused vnto God they are so inlightned and haue their iudgements so enformed by his word and Spirit that they can discerne betweene truth and error religion and superstition God and an idoll and far preferre the sincere worship of God reuealed in his Word before their owne wilworship and humane inuentions so that it is not possible that they should be seduced and withdrawne from God and his pure seruice to idols and idolatrous worship by all the slights and subtilties of Satan the world Antichrist and all his false Prophets as our Sauiour teacheth vs Matth. 24. 24. because the Lord Matth. 24. 24. hath married them vnto himselfe in iudgement wherby they are moued to prefer the excellencie of their husband Christ and his reuealed will before all their louers and all their alluring baites with which they endeauour to draw them from him Whence it appeareth that they who are drawne vnto idolatrie or wedded to that cōmon strumpet the world and the vanities therof are not indued with this soūd iudgement and consequently were neuer maried vnto Christ 1. Ioh. 2. 19. 1. Joh. 2. 19. Thirdly whereas he promiseth that hee will marrie his Christs benefits should cause vs to loue him Church for euer in benignitie wee learne hence what vse wee are to make of Gods manifold benefits which hee bestoweth vpon vs namely that they serue as helpes to eternize our mariage with Christ by knitting our hearts vnto him in true loue and entire affection For what wife would not dearely loue a husband so bountifull and gratious who neuer is wearie in bestowing vpon her benefits and in seeking by all meanes her good and happines especially considering that he requireth nothing else at her hands but her heart and louing affection But alas such is our corruption that wee cannot afford him thus much yea rather as some wiues by their husbands benefits do wax so wanton and insolent that they begin in the pride of their hearts to contemne him of whom they haue all their ornaments and aduancement so do many of vs deale with Christ c. Fourthly whereas he saith that he will marrie his Church Our sins must be no cause to alienate our minds from Christ in his mercies hence we learne that there is no cause why our sinnes should alienate our minds from Christ seeing so manifold are his mercies that he is alwaies readie vpon our repētance to forgiue vs. It is a Machiauellian principle put in practise by too too many in our daies that whom they haue offended those they will neuer forgiue because in their self-guiltie consciences they expect from him whom they haue iniured deserued reuenge and therefore to such one degree of wrong is an occasion vnto another This hellish policie so odious in the sight euen of a ciuill mā our corrupt nature is inclined to vse towards Christ for when we haue offended him in stead of flying to him and seeking reconciliation we are readie to flee from him and in guiltines of conscience to distrust of his fauour and to seeke for helpe of Idols Images Saints Angels Popish pardons and such like wicked meanes therein making amends for our former sinnes by adding others vnto them much more grieuous But little cause haue we to be thus Italianate towards Christ seing his mercies are infinite so that he is alwaies readie freely to forgiue and after reconciliation wil neuer beare a secret grudge nor watch for opportunitie of reuenge Fiftly whereas he saith that he will marrie vs vnto himselfe Our naturall vnfaithfulnes and faithfulnes through grace in faithfulnes hence we learne first that by our naturall disposition we are vnfaithfull and readie to breake the bond of marriage by forsaking the Lord and following idols till the Lord giue vnto vs this singular gift of fidelitie And secondly being indued herewith it is impossible there should be a diuorce and separation betweene vs seeing the Lord for his part is most faithfull in keeping his couenant with vs and seeing we also being indued with fidelitie shall keepe our couenant with him and shall neuer depart from him as it is Ier. 32. 40. Jerem. 32 40. We are naturally ignorant Luk. 1. 78. 79. Lastly whereas he promiseth that shee shall know him hence we learne that naturally we walke in the darke vale of ignorance till God illuminate our minds with knowledge and that wee are thus illightned by vertue of our spirituall vnion with Christ whose Spirit dwelling in vs doth with his bright beames dispell the darknes of our minds so as we are enabled in some measure to know God and his truth as appeareth 1. Ioh. 2. 20. 27. Ioh. 16. 13. 1. Joh. 2. 20. 27. Joh. 16. 13. Secondly we here learne that all those who are truly maried Those who are married vnto Christ are endued with sauing knowledge vnto Christ are endued with the knowledge of God seeing this is one of the conditions of this happie contract and that not only with a bare and idle speculatiue knowledge whereby they are able to discourse of the nature of God his persons attributes and workes seeing the diuels also can do this as well as they but with a true sauing and sanctifying knowledge whereby knowing we beleeue and beleeuing applie vnto our selues make profitable vse of those things which we know concerning God and his truth not onely for the rectifying of our iudgements but also for the sanctifying of our affections life and conuersation as when knowing Gods iustice and power we be made thereby afraide to offend him knowing his mercie wee are moued thereby to loue and obey him knowing his all-seeing and all-ruling prouidence we be moued hereby to trust and depend vpon him knowing his omnipresence wee alwaies walke before him so behaue our selues as in his presence c. So knowing that Christ is a Sauiour we also know that he is our Sauiour and wholly and onely rest vpon him for our saluation knowing that he hath suffered death satisfied Gods iustice vanquished Satan and all the power of hell c. we also beleeue that hee hath done all this for our sakes for as it helpeth not the Physitian being sicke that he hath skill to make soueraigne medicines not only for curing himselfe but also others affected with the like diseases vnlesse he make vse of his skill and applie his medicines to himselfe so it will little auaile vs though wee haue such a great measure of knowledge that we are able to informe our owne iudgements in the greatest difficulties and to instruct others also who are ignorant vnlesse we make vse of our knowledge for our own benefit it will little profit vs that wee haue skill enough to cure others of their diseases of sinne by the precious potion of Christs blood and the soueraigne baulme of his merits vnlesse we do apply them likewise vnto our owne soules and
had their eyes and mindes alwayes fixed vpon them Secondly he saith that they loued the wine bottles whereby wee may eyther generally vnderstand that besides their sinne of Idolatry they were also addicted to all manner of vnlawfull pleasures and luxurious excesse as surfetting and drunkennesse lasciuiousnesse and wantonnesse for with the corruption of Religion is vsually ioyned corruption of manners Pietie and Honesty being such twins as both liue and die together And if we take the words in this sence then we are to vnderstand them Synecdochecally dunkennesse being put for voluptuousnesse and all corruption of manners of which he maketh speciall choyse that he may persist in the former Allegory seeing Adultery Drunkennes are commonly ioyned together and are mutuall causes one of another Or els we may take them more specially and properly for that drunkennesse and those voluptuous delights which they vsed in their Idolatrous feasts for with their Idolatry they vsually ioyned feasting and reuelling as may appeare Exod. Exod. 32. 6. 32. 6. Iudg. 9. 27. vnto which custome the Prophet Amos alludeth Iudg. 9. 27. Chap. 2. 8. They drinck the wine of the condemned in Amos. 2. 8. the house of their God The which custome lasted vnto the Apostles time as appeareth 1. Cor. 10. 21. and this as I take 1. Cor. 10. 21. it is the more naturall and proper sence of this place namely that the people of Israell did not onely commit Idolatry but also by their drinking feasting and reuelling shewed the exceeding great delight which they tooke in their sinne And this is the meaning of these words The doctrines Our pronenesse to fall into desperation or presumption which arise out of them are diuers First we may obserue out of the generall scope of this Chapter our exceeding pronenesse to run into two extreams secure presumption abiect desperation in respect of our diuers estate and condition when we are in prosperity we are deafe to all reprehension admonion threatnings we flatteringly perswade our selues that this Sunne of Gods fauour will euer shine vpon vs notwithstanding that our sinnes continually ascend and as a thick cloud interpose themselues betweene vs the beams of Gods loue and when we heare Gods curses we blesse our selues in our hearts saying I shall haue peace although I walk Deut. 29. 19. according to the stubbernenesse of mine owne heart adding drunkennesse vnto thirst as it is Deut. 29 19. Yea when the Lord beginneth to punish we are ready in the securitie of our hearts to promise vnto our selues immunitie and to say with those wicked men Esay 28. 15. We haue made a couenant with Esay 28. 15. death and with hell we are at agreement though ascourge run ouer and passe through it shall not come at vs c. And on the other side when God withdraweth from vs his gracious countenance and taking away our prosperitie in stead thereof layeth vpon vs affliction and aduersitie then we are as ready to fall into the contrary extreame concluding that God hath vtterly reiected vs and cast vs off for euer foolishly imagining that when our Sunne of comfort is once set and the night of sorrow and aduersitie hath ouershadowed vs that it will neuer arise againe and replenish our hearts with ioy and consolation An example hereof we haue in the Israelites in this place and in Dauid Psal 30. 6. 8. The consideration whereof should moue all Gods Ministers according to the practise of the Prophet in this place wisely to intermixe comminations with consolations iudgement with mercy threatnings with promises and the Law with the Gospell that they may keep men in an euen course and in the golden meane neither presumptuously going forward in sin in regard of Gods mercies and benefits nor desperately sincking vnder the waight of sinne and punishment when they are ouertaken of Gods iudgements Secondly whereas the Lord commandeth the Prophet That Gods ministers must often inculcate their instructions and admonitions yet againe to put the people in minde of his mercyes and their owne sinnes and vnworthinesse hence we obserue that it is not sufficient for Gods Ministers once alone to stand vpon these points but considering how forgetfull men are of Gods benefits and how obdurate and obstinate in their wicked courses they must repeate beate vpon these things againe and againe neuer thinking any duety sufficiently taught which is not also sufficiently learned Neyther must they seeke to please the itching eares of phantasticall hearers who are impatient in hearing the same things twise deliuered nor seeke to delight such surfetted and cloyed appetites as cannot indure oftner then once to tast of the same food no nor yet take pleasure though varietie of food be offered vnto them if it be brought in the same dish desiring onely varietie and to heare continually new matter out of a new Text but they must like good Surgeons apply the same salues to the same sores till they be perfectly cured they must speake againe and againe of the same mercyes of God till they bee remembred teach the same doctrines till they be learned exhort to the same dueties till they be practised and reproue the same sinnes till they be amended And like good house-holders as they are to auoid the glutting of the family by the continuall vse of the same meate so also they must oftner then once set before them that spirituall food which they know is good and wholesome and think it no disgrace and disparagement to their plenty and hospitalitie if they feed twise of the same dish Thirdly we may obserue that the Lord propoundeth his The vse of Parables mercyes and the peoples sinnes by way of Parable that so he might in a liuely manner and as it were with reall words represent these things to their vnderstanding as it were in a plaine picture that so he might hereby more effectually approue his owne vndeserued goodnesse and conuince them of their vnworthines and this forme as it is alwayes delightfull so is it sometimes most profitable as when Gods Ministers are to deale with Magistrates or with obstinate and impudent sinners who wil not know nor condemne sinne vnlesse it be in another mans person See Chap. 1. Ver. 2. Fourthly wee may obserue that the Lord intending to The assurance of gods loue our chiefe comfort in afflictions arme his children with such patience as might inable them to beare those grieuous afflictions which he purposed to lay vpon them doth in the first place assure them of his loue notwithstanding he seuerely corrected them for their sinnes yea that he therefore did chastice them because he loued them and would not suffer them to goe on in their sinnes to their destruction whence we learne that to attain patience in afflictions and aduersitie the best way is earnestly to labour that we may discerne with the eye of faith the beames of gods loue and fauour through the cloud of our
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
one who is the sonne of perdition for Lyers haue their childes-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone Fourthly because by Lying men loose their credit so as no man will beleeue them when they speake the truth Fiftly because it taketh away the true vse of speach which Lying ouerthrovveth the vse of speach is to expresse the meaning of the heart and ouerturneth all humaine societie contracts and commercements betweene man and man c. Lastly it maketh the Lord to proclaime a controuersie with vs and to contend with vs by his heauie Iudgements For a false witnesse shall not be vnpunished and he that speaketh Lyes shall not escape Prou. 19. 5. But he shall perish Verse 9. Prou. 19. 5. 9. Psal 5. 6. And be destroyed Psal 5. 6. As appeareth in the example of Ananias and Saphira Act. 5. And after this life he shall Act. 5. be shut out of Gods kingdome Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire Apoc. 21. 8. The third sinne whereof they are conuicted and condemned Of Killing is killing whereby wee are not onely to vnderstand the taking away of the life of man which is murther in the highest degree but also all hurts wrongs and injuries offred against the person of their neighbour for as in the former verse by the want of mercy was vnderstood the want of loue compassion and all christian beneficence so by this sinne of commission opposed thereunto we are to vnderstand the contrary vices cruelties injuries and oppression committed against the person and life of our brother Againe it seemeth that it was the Prophets purpose in setting downe this short Epitome of the peoples sinnes to bring them to an examatition of themselues by the Law of God that so the obstinate might bee conuinced of their manifold transgressions as though he should say if you who vpon euery occasion are ready to justifie your selues would examine your hearts and consciences your liues and conuersations according to Gods Law you should finde that you haue broken all and euery part therof as namely by swearing lying killing stealing c. Seeing then the Prophet in this place hath relation vnto the Law of God violated by them it followeth that as these sinnes are condemned in the Law so also here But in the Law is condemned not onely the capitall sinne which is specified but all other of the same kinde with the meanes and occasions thereof and therefore whereas the Prophet doth accuse them of Killing hee doth vnder this one word include all other their sinnes of this kinde and nature As first the killing and murther of the heart to which is to be referred all vnjust anger inueterate malice repining enuie purpose of taking priuate reuenge disdaine rejoycing at other mens harmes crueltie discord and such like Secondly the murther of the tongue to which is referred chiding railing cursing scoffing backbiting and slaundering Thirdly the murther of the hands vnder which is comprised all manner of violence against the person of our neighbour as quarrelling fighting wounding and killing eyther of his body or soule The fourth sinne is Stealing whereby as in the former Of Stealing we are not onely to vnderstand Theft in the grosest kind as that open and violent Theft which is called Rapina Latrocinium Rapine and Robberie or that secret and deceitfull Theft which we call Furtum that is pilfering and stealing but also all manner of vnlawfull meanes whereby our neighbour is defrauded and depriued of his goods whether they be condemned by humaine Lawes or allowed and tolle rated And this is a Tree which sendeth forth many branches The diuers kindes of theft For eyther this theft is committed out of contract or in contract to the first we are to referre all violent and forcible courses taken for the spoyling our neighbour of his goods As first oppression wherby those who excel others in power Oppression authoritie and riches are ready to deuoure swallow vp the poore to grinde their faces feed vpon their sweat and euen drink their bloud of such we read Esay 3. 14. 15. Micah 3. Esay 3. 14. 15. 2. 3. And in this respect those oppressors are called roaring Micah 3. 2. 3. Lyons and deuouring Wolues Zeph. 3. 3. And this oppression Zeph. 3. 3. is committed eyther through meere violence and without coulour of Law which is the vsuall Theft of Tyrants and cruell Land-lords or else when some shew of Law is pretended which is called extortion and is the sinne eyther of Magistrates who make Lawes for the oppression of the common wealth who take bribes to betray the cause of the innocent who presse the extreamitie of the Law and strictly stand vpon the outward letter though in respect of circumstances it be without all equitie Or else of officers who inhaunce their fees grate vpon the poore delaying the dispach of his businesse vnlesse for expedition their dueties be doubled and trebled Or else of Lawyers who taking vpon them to bee the patrons of poore mens causes become latrones of their goods robbing and spoyling whole common wealths vnder coulour of righting the wronged and maintaining equitie and Iustice Or else of Ministers who fleece the sheepe eate the milk and cloth themselues with the wool but doe not feede the flock being eyther vtterly vnfurnished of sufficient gifts or being sufficient neglect their duety through idlenesse or for ambition Or else this theft is committed by the people who receiuing spirituall things from their Ministers will not communicate vnto them their carnall things but by fraudulent or violent courses with-hold from them that necessary and sufficient maintenance which both by the lawes of God man is allotted and allowed vnto them The which howsoeuer it is esteemed a small fault or none at all yet it is not onely theft but Sacriledge in Gods sight as appeareth Mal. 3. 8. Mal. 3. 8. The second kinde of theft is cloaked and disguised vnder the habite of lawfull contracts vnto which we may referre all manner of deceipt and fraud vsed in buying and selling vsurie selling time vnder shew of giuing credit and such like All which kindes of theft are grieuous sinnes in Gods sight forbidden and condemned in gods Law Exod. 20. 25. Exod. 20. 25. And punished in this life with gods curse Zach. 5. 3. 4. and in the life to come with banishment out of gods kingdome Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10. The last sinne whereof they are accused and conuicted Of whoredom and the diuerse kinds of vncleannesse is whoring by which wee are to vnderstand all manner of vncleannes eyther internall in the minde or externall in the body the internall are the vncleane lusts of the flesh which are eyther suddainely intertayned condemned by Christ Math. 5. 28. or nourished and retained which the Apostle calleth burning 1.
they the adjuncts as the vices the subject of the Soule And further this proannesse is called a spirit Metonimically to point out vnto vs the chiefe authour and fountaine from whence it is diriued euen Sathan the spirit of all wickednesse Moreouer it is called the spirit of fornications rather then the spirit of idolatrie not onely because he would persist in the former allegorie of marriage but also that hereby he might point out as it were in liuely colours the disposition of idolaters As though he would say it fareth with these filthy idolaters as with vncleane adulterers who are so blinded and inflamed with their lust and so besotted and hardned by their vice that without either shame or wit like brute beasts they runne headlong into their sinne and into all those mischeifes which doe accompany it as though they were vtterly depriued of all judgement and vnderstanding And for this cause also he vseth the plurall number fornications rather then the singular to note both their furious earnestnesse and their accustomed practise in committing this sinne Whereby he plainly sheweth that howsoeuer their Priests vtterly neglected their duty yet were not the people hereby excused of their sinnes both because they gaue themselues to voluptuous pleasures and thereby were depriued of their vnderstandings and became proane vnto all wickednes and also because they were not onely outwardly mislead by their false teachers but also had inwardly in themselues a spirit of fornications that is a vehement pronesse vnto idolatry wherwith they were wholy besotted Finally he addeth And they haue gone a Whoring from vnder their God that is they haue quite shaken off the marriage yoke and with-drawing themselues from vnder the gouernment and subjection of God their lawfull husband haue wholy giuen themselues ouer to spirituall vncleannes and to commit whordome with their impure Idols The which words may be vnderstood as a cause of the former that they therefore forsooke the Lord and gaue themselues ouer to be ruled by their Idols because they were possessed with a spirit of fornications which caused them to fall into these grosse and absurde errours or as an effect that therefore they were mislead by the spirit of fornications because hauing forsaken the Lord and his truth he had giuen them ouer to a reprobate sense suffred them to be deluded by a spirit of errour with strong delusions because they would not imbrace nor loue the truth For these are mutual and reciprocall causes to imbrace false worship idolatrie to forsake God for when the idolater beginneth to worship his idols hee renounceth the worship of God and when he will not loue nor delight himselfe in Gods true worship and seruice then the Lord giueth vp him to a reprobate sense and to be deluded with strong delusions as the Apostle sheweth Rom. 1. 23. 24. 2 Thes 2. 11. Rom. 1. 23. 24. 2. Thes 2. 11. And so much concerning the meaning of the words the The doctrines doctrines which arise out of them are diuers First we may obserue that it is no true honour to grace vs nor any sound The title of Gods people doth not grace or profit vs vnlesie we liue like the people of God benefit to profit and comfort vs that wee beare the title of Gods people and abound in his temporall gifts and blessings if our life be not conformable to our titles and priuiledges and if wee doe not thankfully imploy Gods benefits bestowed vpon vs to the aduancement of his glory the good of his Church and the furthering of our owne saluation yea contrariwise if wee vse them as incouragements to harten vs in our sinnes and vngratefully abuse them to Gods dishonour and the disgrace of our profession making them serue as vayles vnder which we may more cunningly hide our leprous sores of sinne and close acted wickednesse then are they so farre from gracing vs that they wholy tend to our discredit and so farre from being truely profitable that they serue as so many arguments to aggrauate our sinnes and to approue the justice of Gods righteous judgements when as hee taketh the most rigourous course in inflicting punishments It was an high priuiledge of honour to the people of Israell to be intitled the people of God but when they contemned his true worship forsooke the Lord and consulted with Idols all this tended to their vtter disgrace and to make their idolatrie much more abhominable then the idolatrie of the Gentils So it was a great dignitie to the wicked Angels that they were created the most excellent of the creatures and were made the immediate Ministers of God and as it were courtiars to the great King of heauen and earth but when as they most vngratfully sinned against such as gratious creator their excellencie did not benefit them but aggrauated their sinne and plunged them into the deepest bottome of just condemnation It was a great mercie of God vouchsafed to the Sodomites that they were placed in Gen. 13. 8. the garden of the world where they abounded in all Gods temporall blessings but when they abused Gods goodnesse and by his benefits became more rebellious they were not hereby priuiledged from punishment but inflamed Gods Gen. 19. more fearefull wrath against themselues which caused fire and brimstone to raine downe from heauen and consume them It was a great priuiledge to the Israelites to be the vineyard of the Lord which he had hedged in from the rest of the world for his owne vse and delight but when they answered not to Gods mercy in their obedience but in stead of the sweet grapes of righteousnes brought forth the sowre Esay 5. grapes of sinne the Lord did not onely forsake it but also pull downe the hedge and layde it open to the common spoyle It was a singular prerogatiue vnto them that they had amongst them the profession of Religion and the Temple of God the place of Gods worship but when they abused it as a visard of hypocrisie to countenance their sinne and as a shield to fence off all Gods threatnings of punishment God sendeth them to Shilo to see a patterne of his fearefull Ier. 7. 4. 12. vengeance which should also ouer-take them vnlesse they repented Finally it was a great dignitie and royall priuiledge to the people of the Iewes that they injoyed all earthly benefits in the land of Canaan that they were Gods peculiar people with whom he had made his couenant his chosen nation his royall Priest-hood the treasurers of his word the keepers of his seales and that they had the first offer of eternall saluation by Christ and of the joyfull tidings of the Gospell but when they abused this rich mercy by continuing in their rebellion by stopping their eares to Christs heauenly Sermons by crucifying the Lord of Life and by continuing in finall impenitencie after they were long called there vnto by the preaching of the Apostles all Gods patience long-suffering
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
nor reforme the affections like pleasing musicke or witty poetry which are more fit for the stage then for the pulpit they must not when they deliuer Gods ambassage come with excellencie of wordes or in the inticing speech of mans wisedome which Paul disapproueth in his owne 1. Cor. 2. 1. 4. practise but in the plain euidence of the spirit of power which graue maner of speaking best becommeth the ambassadours of Iesus Christ Neither must they vnlesse it be sparingly and for speciall purposes cite the authorities of men of the Fathers Doctors Councels much lesse of Poets and Philosophers labouring to beautifie the pure golden veritie of Gods word by painting it ouer with the duskish colours of humane learning whereby they make no difference betweene the Prophets and Apostles and other writers betweene the authority of mans word and the word of the eternall God The second speciall doctrine concerneth the people who may here learne first to hunger after the sincere milke of Gods word as Peter exhorteth 1. Pet. 2. 2. and not after the 1. Pet. 2. 2. manner of those who haue itching eares and cloyed appetites reiect the word the foode of their soules because it is brought vnto them in an earthen vessell their surfetted stomackes not suffering them to feede vpon any thing which is not sauced with humane learning Secondly that when pure doctrine is deliuered vnto them by Gods ambassadours they doe receiue it and esteeme of it with the Thessalonians not as the word of men but as it is indeed 1. Thes 2. 13. the word of God which is the power of God vnto saluation to euery one that beleeueth as it is Rom. 1. 16. And therefore Rom. 1. 16. they are to heare it reuerently and not contemptuously attentiuely not drousily sleepily nor carnally hauing their mindes distracted with worldly cares and businesses and conscionably treasuring it vp in their hearts that they may practise it in their liues not securely and carelesly letting it goe like the sand in the houreglasse in at the one eare and out at the other And so much concerning the matter of this prophecie Now we are to speake of the instrumentall cause by whom it was deliuered expressed in these words That came vnto Hosea That came vnto Hosea the sonne of Beeri Wherein is expressed the manner how this prophecie was deliuered and the person to whom The manner in these words which came that is the word of the The manner of reuealing these prophecies Num. 12. 6. Lord which was deliuered vnto Hosea in a diuine vision the which the Prophets vsually saw in their dreames whilest they slept as appeareth Numb 12. 6. If there be a Prophet of the Lord omongst you I will be knowne to him in a vision and will speake to him by dreame So Zach. 1. 8. I sawe by night and behold Zach. 1. 8. Iob 33. 15. Dan 7. 1. hold c. But how then could the Prophets distinguish their diuine visions from ordinary dreames I answer first because the Lord who spake vnto them assured them that it was his owne voyce as appeareth Acts 16. 9. 10. Secondly because those who were not ordinary Prophets had their dreames Acts 16. 9 10. Gen. 37. 5. 9. 1 Sam. 3 4. Gen. 41. 32. commonly reiterated as Iosephs Gen. 37. 5 9. Samuels 1. Sam. 3. 4. Pharaohs as Ioseph affirmeth Gen. 41. 32. Thirdly they left such a deepe impression as could not be blotted out as appeareth in the dreame of Pharaohs seruants Gen. 40. 6. 8. Pharaohs Gen. 41. 8. Nebuchadnezzers Dan. 2. 4. 2. And these are called somnia sigillata Gen. 40. 6. 8. Gen. 41. 8. Dan. 2. 1. 4. 2. And thus the Lord made knowne his wil vnto his seruants in former times But now wee are not to expect dreames and visions for in these last times God hath spoken vnto vs by his Heb. 1. 2. Sonne Heb. 1. 2. The which is a farre greater mercy vnto vs then was shewed to our Fathers of olde for whereas they were faine to waite long for the knowledge of Gods will to be reuealed by vision and oftentimes were not satisfied because for the sinnes of the people the vision failed as appeareth 1. Sam. 3. 1. Psal 74. 9. wee haue Gods will manifested in his written word which at all times and vpon all occasions 1. Sam. 3. 1. Psal 74 9. we may make our counseller The vse which we are to make hereof is that we do not phantastically desire visions and reuelations but vse the meanes which God hath graciously graunted vnto vs for the attaining of knowledge praise his name for it for they who in the light of the Gospel desire visions are like those who goe out of the sunshine to worke by the light of a dimme candle And so much concerning the maner The person to whom this diuine vision was deliuered was to Hosea whose name Of Hosea is added to manifest the truth of this prophesie for when the writer expresleth his name it addeth credit and authoritie to his workes and therefore Hosea purposely professeth his name and the raigne of the Kings in whose time he wrote that it might be manifest that his writings were not forged and counterfaite but the pure word of God The doctrine which we here learne is that as the Prophets haue set downe many arguments to proue that that which they haue written was inspired by Gods Spirit so we labour to acquaint and confirme our selues with them lest through ignorance wee imbrace as grounds of our faith humane conceits for diuine prophecies And to this dutie the Apostle exhorteth Timothy 2. Tim. 3. 14. And the Apostle Iohn those to whom he writeth 1. Iohn 4. 1. Especially let vs 2. Tim. 3. 14. 1. Iohn 4. 1. learne to put a difference betweene the apocryphall and canonicall Scripture seeing the errour is more dangerous because they are in our Church ioyned in our bookes and read promiscuously in the seruice of God But let vs come to the name it selfe the signification wherof is the same which Iesus and Iosua a Sauiour the which Of the name Hosea name was giuen to this Prophet by his parents directed by the speciall prouidence of God and doth fitly agree vnto him first because he was a type of our Sauiour Christ in his wife of fornications as afterwards shall appeare secondly because God vsed him as his meanes and instrument in sauing the people by bringing them vnto God from their sinnes by true repentance and to their Sauiour Iesus Christ by a liuely faith But how could his parents foresee this when he was in his infancy I answere that it was the custome of the Hebrewes to giue vnto their children significant names whereby either they expressed their owne desires that their children should be such and so vertuous as their names portended or thereby were put in mind of some notable worke of God done about the time
were tyrannicall vsurpers to wit Zachariah Shalem Menahem Pekahiah Pekah and as it is very probable in the daies also of Hosheah but mention is made of him that light might be giuen to the Cronologie that it might appeare how long Hosea prophecied as we shall shew afterwards The causes why mention is here made of the raigne of these Kings are First to shew the certaintie of this prophecy in that the particular time wherin it was deliuered is specified Secondly because in Cronologies no fitter course can be taken for the numbring of times and yeares wherein things were done then by the raignes of Kings because the time by this meanes is better obserued and remembred Kings raignes and the things done by them being often repeated in common discourse Thirdly because it giueth light vnto the vnderstanding of the prophecie by hauing recourse to the historie of these Kings where vnderstanding their disposition life actions wee may thereby guesse at the state and condition of the Regis ad exemplem totus componitur orbis times and people ouer whom they raigned seeing the subiect either for feare or fauour vsually imitateth and conformeth himselfe to the nature disposition and behauiour of his Prince Fourthly that it might appeare that these prophecies were not deliuered for priuate ends and respects but for the publike vse and profite as well of their people as of their Princes that all with one accord both by Gods sweete promises and seuere threatnings might bee brought vnto true repentance Lastly that we might know how long the Lord vsed the constant ministerie of his Prophet in mouing the people to How long Hosea prophecied forsake their sinnes before he would inflict the punishments which they deserued the which may be gathered out of this Cronologie of the raigne of these Kings of Iuda and Israel For Vzziah who is called also Azariah raigned two and fiftie yeares in whose raigne hee beganne to prophecie and lest we should thinke that hee beganne to prophecie in the latter end of his raigne he addeth also that hee prophecied in the daies of Ieroboam who raigned one and forty yeares ouer Israel 2. King 14. 23. And in the seuen and twenty yeare of his raigne began Vzziah to raigne ouer Iuda 2. King 15. 2. King 14. 23. 1. So that if we reckon but from the last yeere of Ieroboam it 2. King 15. 1. will appeare that Hosea prophecied in the time of Vzziah thirty seuen or almost thirty eight yeares to these if wee adde the time of Iothams raigne which was sixteene yeeres 2. King 15. 33. And of Ahaz which was sixteene yeeres more 2. King 16. 2. it commeth in all to 69. or 70. yeares 2. King â—â— 33. 2. King 16. â— Now it is likely seeing mention is made of Ieroboam and Hezekiah that hee prophecied also in some part of their raigne and according to Ieromes iudgement he prophecied fiue yeares vnder the raigne of Ezechias For as hee saith of him he did foresee the future and bewailed the present destruction of the Kingdome of Israel which was effected by Salmanasser in the sixt yeare of Ezechias raigne To all which time if wee adde some yeeres of Ieroboams raigne it will amount in all almost to eighty yeeres For whereas some imagine that the yeeres of Iothams raigne are to be numbred with the yeeres of his father Vzziah because in his time he being strucken with leprosie Iotham gouerned in his fathers stead it is very probable that besides this time he raigned after his fathers death sixteene yeeres For it is not said that he raigned as King while his father liued but that hee gouerned his fathers house and ruled the people of the land 2. King 15. 5. 2. Chronicles 26. 21. Namely as Vice-roy or his fathers Lieuetenant or Deputie 2. King 15. 5. 2. Chro. 26. 21 The doctrines which we hence gather are diuers First we Gods mercy in affording to his people the meanes of saluation may obserue Gods infinite mercy towards this people of Israel who before he would destroy them as their sinnes deserued he continued this and other of his Prophets ministery for a long time together to the end that they might be turned vnto him by true repentance and so escape his iust iudgements threatned Of this mercy we haue the like example in the daies of Noah before the captiuity of Iuda and the vtter destruction of Ierusalem in the times of Christ and his Apostles and in our owne daies Secondly we may obserue the obstinate wickednes and inflexible obduratenesse of this people who notwithstanding The hardnes of the peoples hearts this mercy of God and meanes of their conuersion continued in their sinnes without repentance The which obstinacie and rebellion is not proper vnto them but common with vs in these times wherein we stubbornely refuse the like or greater mercy and make no profitable vse of far greater meanes which God hath giuen vs for our conuersion But if we continue in the hardnesse of our hearts let vs not expect or hope for immunitie of punishment for as in the time of this Prophet after the people had long contemned Gods mercy he brought vpon them his fearefull iudgements so will he deale with vs c. The vse which we are to make hereof is that seeing our hearts are so hard and inflexible we doe not onely labour to bruise them by the hammer of Gods word and by applying vnto them the threatnings of the Law but seeing this is not sufficient in respect of their more then adamantine hardnesse we are often to implore the assistance of Gods holy Spirit for that onely is that precious oyle whereby they are suppled softned and made plyable to Gods will Thirdly we may heare obserue the painefull diligence The patience and diligence of our Prophet and vnwearied patience of the Prophet who for the space of so many yeeres continued his laborious ministerie and that not with a religious and obedient people which might haue yeelded vnto him some comfort and incouragement when as he did see the fruit of his labours but with an idolatrous and stiffe necked nation who scorned and despised his ministery The vse hereof serueth to stirre vs vp to follow his example in our seuerall places and callings though they seeme tedious and toilesome vnto vs especially Gods Ministers haue here a patterne of diligence and painefulnesse for their imitation which that they may imbrace and follow they are often to call to minde the recompence of reward promised Dan. 12. 3. Dan. 12. 3. So likewise the hearers of Gods word may here learne patiently to harken to the word of exhortation and reprehension and not to waxe wearie and tired though Gods Ministers doe for many yeares together inueigh against their sinnes and denounce Gods iudgements due vnto them as the custome of many is who though they be neuer wearie of sinning yet they are presently weary of
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
remedies Secondly God beginneth here with legall comminations The best method of preaching for the conuerting â—f a sinner before he comforteth them with any euangelicall consolations because this is the best and fittest course for the conuersion of a sinner For first their sores and festered wounds must be lanched searched and drawne with the rasour and corrosiue of the law before they be healed with the plaisters of Gods promises in the Gospell for otherwise the wound being not healed to the bottom will breake out againe and become worse then it was First we must be beaten downe before we can be raised vp we must first see our sinnes and seeing bewaile them before God will shew vnto vs his sauing mercie wee must bee nothing in our selues before we can be something in Gods sight we must labour and grone vnder the heauie burthen of our sinnes desiring nothing more then to be eased of this intollerable waight before we will come to Christ or he relieue vs we must see our owne nakednesse before hee will clothe vs with the robe of his righteousnesse our owne emptinesse before he will fill vs our owne beggerlinesse before hee will inrich vs and our owne sinnes before he will pardon vs. All which preparation is begun by the preaching of the law and therefore the Lord beginneth with it here as also hee tooke the same course with our first parents Gen. 3. and with his Church Gen. 3. and people from time to time so Iohn the Baptist and our Sauiour Christ himselfe whose example all his faithfull Ministers are to imitate c. The third thing which we are to obserue is that he deciphereth Why idolatry is called fornication the idolatrie of the people vnder the name of fornication whoredome and adulterie and that for diuers causes first in that there is betweene them great similitude and likenesse For as the man taketh the woman to wife coniugall faith being on both sides promised so the Lord hath married vnto him the Church and in Iesus Christ the second person in Trinity hath assumed mans nature into yâ— Hypostaticall vnion and so hath inseparablie ioyned vs vnto himselfe Iesus Christ also being knit vnto vs in that mystical vnion and so becomming our head and husband And likewise there is a mutuall contract passed betweene vs for the Lord promiseth his grace loue fauour protection and all the benefits of this life and the life to come and the Church for her part promiseth her loue to God coniugall faith and dutifull obedience And of this mariage mention is made Hosea 2. 19. 20. Ier. 3. 1. 8. 20. 2. Cor. 11. 2. Hos 2. 19. 20. Ier. 3. 1. 8. 2. Cor. 11. 2. As therfore the wife breaking her coniugal faith and promise and withdrawing her loue obedience and bodie from her husband that she may communicate them to some other man becommeth an adulteresse so those who breake their faith and couenant made with God and withdraw their loue obedience and outward seruice from him that they may communicate them vnto false gods and idols doe go a whoring after them and commit spirituall adulterie with them And this is the reason why in the Scriptures idolaters are vsually called harlots fornicators and adulterers and idolatrie whoredome and adulterie as appeareth Exod. 34. 15. Exod. 34. 15. Leuit. 20. 5. 6. Deut. 31. 16. Psalm 106. 39 16. Leuit. 20. 5. 6. Deut. 31. 16. Psalm 106. 39. Secondly as the adulterers are so blinded with their burning lust and blind furie that though they bee naturally wise yet they fall into sottish folly running headlong and as it were blindfold in their vncleane and filthie courses though thereby they impaire their health ruine their state lose their credit shorten their life and destroy their owne soules so Idolaters though neuer so wise through their blind superstition are so infatuated that they beleeue more palpable lies and fall into more sottish follies then little children could be brought vnto not regarding their health wealth life nor credit and hazarding the losse of their soules so that they may goe forward in their blind deuotion The second cause why idolatrie is called adulterie is to shew the greatnesse of this sinne and how odious it is in Gods sight for as it is a most horrible fault and to any louing husband most abominable if a wife should prostitute her selfe vnto others and that in her husbands sight and presence so is this sinne of idolatrie no lesse grieuous or odious because the Idolaters doe prostitue themselues to idols to commit spirituall whoredome with them and that in the sight and presence of God who seeth all things and is present euery where But it may be obiected that idolatrie is a farre greater sinne then adulterie and therefore when it is called by that name the sin is rather extenuated then aggrauated I answer first the grieuousnesse of this sinne is so much the greater by how much more excellent the person is who is iniured and offended and therefore when this adulterie is committed against Gods glorious Maiestie it is infinitely more outragious and hainous then when man is thus wronged Secondly though idolatrie is a farre greater sinne then adulterie yet when it is called by this name it is aggrauated not in it own nature but according to mens conceit and opinion who make light account of the sins of the first table as idolatrie blasphemie breaking the Sabbath but thinke the sinnes of the second table very hainous in respect of the other as murther adulterie theft and such like And therfore the Lord calleth them by the names of these sinnes which we can better iudge of to make them as they are odious and hainous in their owne nature so also to appeare vnto vs. As if a man hauing to deale with a louing child and intending to aggrauate the hainousnesse of this sinne of murthering the prince should compare it to parricide he should to his conceit make it appeare much more grieuous although it be a farre more hainous and pernitious sinne to murther the prince who is the father of the countrie then a mans owne naturall parent And these are the things which are to be obserued out of Idolatrie and superstition know no limits the name The fourth thing to be obserued is that hee saith they had committed great whoredoms and also continued in them wherein we may note the nature as of all other sins so of this sin of idolatrie For if once it bee entertained it knoweth no limits nor bounds but with the heate of blind furie ignorant superstition it carrieth meÌ„ as it were hoodwinckt into all grosse and abominable impietie so that there is no creature in heauen or earth so base and contemptible which the Idolater in his blind deuotion wil not worship in the place of God as appeareth Rom. 1. 23. And this Rom. 1. 23. befalleth them by the iust iudgement of God that they should be carried
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
vs to keep company with images and idols whereby our hearts and affections being alienated and stollen from the Lord our true husband we shall in the end be inticed to commit spirituall whoredome with these polluted adulterers ANd thus haue I spoken of the first part of the legall commination wherein their sinne is expressed Now The punishments threatned against Israel the second followeth wherein their punishment is threatned And this is first typically shadowed vnder the names which are giuen to the Prophets children and then plainely denounced in the reasons rendered of the names imposed The punishment it selfe is set downe in three degrees euery one exceeding other The first is the ouerthrow of the State and Kingdome of Israel by their enemies vers 4 5. The second punishment is that because the former iudgement could not bring them to repentance he would neuer shewe mercy in bringing them out of their misery seeing they would euer continue obstinately in their sinnes and rebellion verse 6 7. The third is that seeing by no meanes they would be reclaimed hee would vtterly reiect and cast them off so as they should be no longer his Church and people vers 8 9. The first punishment denounced is set downe typically in the imposition of the first childs name in these words vers 4. And the Lord said vnto him call his name Izreel or Iisrehel Verse 4 For yet a little and I wil visite the blood of Izreel vpon the house of Iehu and will cause to cease the kingdome of the house of Israel In which wordes wee are to consider two things the name which was by Gods commandement imposed vpon The exposition the Prophets child and secondly the reason why it was imposed The name signifieth either the sowing or seed of the strong God or the dispersing and scattering of the strong God for it is deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seminauit he hath sowed or scattered and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus fortis the strong God In the first signification the Israelites did arrogate this name to themselues and therefore called their metropolis and mother citie of their kingdom by the name of Izreel To note and signifie that they thought themselues the seede of God which he hauing sowed had so deepely taken roote that it could neuer bee remooued the vineyard of God which is right hand had planted and should neuer be destroyed the sonnes and children of God which were the only heires of his promises And indeede so they were in respect of the couenant which was betweene God and them and therefore are so called in the Scriptures Exod. 4. 22. Israel is my sonne euen Exod 4 22. my first borne But they hauing broken the couenant and rebelled against the Lord he doth not in this signification call the child Iizrehel but in the latter to shew vnto them that they should be such as the Lord would scatter and disperse amongst their enemies And this is the signification of this name whereby these three things are intimated and shewed first in an elegant paranomasie he changeth their name from Israel to Iizrehel to intimate that there was a change of their state and condition so that howsoeuer they bragged that they were of the seede and posteritie of Iacob and after his name called themselues Israelites yet in truth they were so only in title and outward profession seeing they were wholly degenerate and altogether vnworthy his name For he was a prince of the strong God who wrastling with God in faith prayers and strong cries preuailed with him but these were apostataes from the faith who had forsaken the Lord and ceased Hos 12. 4. to call vpon him and had betaken themselues to the worship of idols and therefore they were rather to bee called Iizraelites to shew that as they were altered in name so also in nature and conditions they were vtterly degenerate And that as betweene these two names Israel and Iizrehel there is great similitude in sound but great difference in signification so although in outward title name and profession there was great affinity betweene this people and the Patriarch Iacob from whom they descended yet they were indeede and truth so much degenerate that there was no similitude or correspondence betweene their faith life and manners Secondly by this name the Lord foresheweth the punishment that he would inflict vpon them for their sinnes namely that he would disperse and scatter them amongst their enemies They boasted that they were Iisrahel the seede of God which should take roote in the land And the Lord telleth them that indeede they should be Iizrahel but in another signification namely that as seed is scattered and dispersed in the field by the hand of the sower so he by his power would scatter and disperse them amongst their enemies who should ouercome them and leade them away captiue into strange countries The which accordingly was effected in three seuerall times answerable to this triple typicall birth First when as the Kingdome was rent with seditions and ciuill warres when Shallum vsurped the Kingdome and destroyed the posterity of Iehu 2. King 15. Secondly when as the land was 2. King 15. wasted spoiled and part of the people carried away captiue namely the Rubenites Gadites and halfe the Tribe of Manasse by Tilgath Pilneeser King of Asur 1. Chron. 5. 26. 1. Chro. 5. 26. Lastly when as the Kingdome of Israel was vtterly ouerthrowne by Salmanasser King of the Assyrians 2. King 17. 2. King 17. Thirdly by this name hee foretelleth in what part of the land this iudgement should begin namely in the vallie of Iizreel where the posteritie of Achab were put to the sword by Iehu which was a place of their chiefe strength and therefore as they thought most free from danger And these are the chiefe things which by this name are signified The doctrines The doctrines which hence arise are these First 1. Sin and punishment inseparable companions out of the connexion where presently after their sinne is expressed their punishment is annexed wee may obserue that these two sinne and punishment are inseparable companions if the one goe before the other will follow either presently or not long after And therefore the paine should make the pleasure loathsome the bitternesse of punishment should make vs distaste the sweetnesse of sinne The second thing which wee may here obserue is how 2. Our pronenesse to sinne prone we are vnto sin and how easily wee degenerate from our parents vertues though their corruptions and sinnes are entailed vnto vs as a perpetuall inheritance of true Israelites we become backsliding Iizreelites and though by the good example of our parents by our vertuous education and by many other good meanes we are helped forward in climing vp the hill of vertue yet if we at any time cease to striue and labour in this our course we shall soone bee pressed downe againe euen into the gulfe of
wickednesse with the heauy burthen of our corruptions And therefore Let vs cast away euery thing that presseth downe and the sinne that hangeth so fast on and let vs runne with patience the race which is set before vs as the Apostle exhorteth Heb. 12. 1. and according to Heb. 12. 1. his example Let vs forget that which is behind and indeuour our selues to that which is before and follow hard towards the marke for the price of the high calling of God in Christ Iesus as it is Phil. 3. 13. 14. The vertues of our parents are not hereditarie Phil. 3. 13. but their vices and their godlinesse will not priuiledge vs from falling into all wickednesse vnlesse we striue and labour non solùm ad Ruborem sed sudorem with all paines and diligence to follow after them in their steppes for through our owne corruption we easily degenerate and if at any time we cease to become better we then beginne to become worse Thirdly we may obserue that as it little auailed the people Outward titles nought auaile vs without inward vertues of Israel to be the sonnes of Iacob according to the flesh when they nothing resembled him in the spirit nor to be intituled with his name wheÌ„ as they disclaimed his graces and vertues seeing notwithstanding all this God now threatneth and soone after inflicteth vpon them most feareful punishments so it will little profit vs to be entitled Christians if we liue as prophanely as infidels to be called the Church of God if in our conuersatioÌ„ we resemble the synagogue of Satan to be counted professors of religion and the children of God when in our liues we denie the power thereof and spend our times like the sonnes of Belial to be the children and posterity of the godly if we degenerate from their Christian profession holy practise For God is not pleased with shadowes but with substance not with outward titles but with truth in the inward parts neither wil our pareÌ„ts vertues exempt vs from feeling Gods heauie iudgements if we like a degenerating ofspring be euill and vitious And this appeareth Ezech. 18. 10. 13. and in the examples of Cham Ezecb. 18. 10. 13 Esau Absolon Adoniah Iehoahaz and many others ANd thus much concerning the name wherein the punishment of the people is typically signified Now we are to speake of the reason hereof wherein this punishment is plainely denounced For yet a little and I will visite the blood of Iisreel vpon the house of Iehu and will cause to cease the kingdome of the house of Israel Vers 5. And at that day Verse 4. 5. I will also breake the bow of Israel in the valley of Izreel In which words are contained first the time of the punishment The exposition when it must bee inflicted yet a little 2. the punishment it selfe I will visit 3. the sinne for which the punishment is inflicted The blood of Izreel 4. the obiect or subiect of this punishmeÌ„t which is threefold 1. Iehu and his posteritie 2. the state of the kingdome of Israel 3. the whole power and strength of the Commonwealth Lastly the place appointed for execution in the vallie of Izreel The time is signified in these words yet a little whereby he intimateth two things first that the Lord would not presently inflict these iudgements threatned but that he would yet giue them some time of repentance and for a while deferre his punishments which long agoe they had deserued 2. That though hee spared them for a while yet the time should not be long vnlesse they preuented his iudgements by forsaking their sinnes and turning vnto him For in all threatnings though neuer so speedie this condition is to be obserued the which the Israelites neglecting the punishment was accordingly inflicted For at the most the Prophet prophesied but 14. yeeres before the end of Ieroboams raigne and after that his sonne Zacharias had reigned but sixe moneths he was killed by Shallum and so the kingdom 2. King 15. 8. 10. ceased in the house of Iehu at which time God begun to visit the people the which his visitation not onely of the sins of Iehu but of the house of Israel hee accomplished in the reigne of Hosea when as the King and people were led into captiuitie by Shalmaneser King of Babylon So that the sense of these words is thus much as if hee should haue said Although your rebellions bee great and the measure of your sinnes full yet such is your hardnesse of heart and carnall securitie that you promise vnto your selues immunitie from punishment putting the euill day farre from you as though you should euer escape but doe not thus flatter your selues for assuredly the Lord will very shortly visit you for your iniquities and pay you home for all It is true indeede that although your outragious wickednesse doth crie out for present vengeance yet the Lord to shew his patience and long suffering and to leaue you quite without excuse will a little deferre his punishments and expect your repentance but let not Gods delaies and mercifull patience cause you to deferre your conuersion for vndoubtedly if you obstinately persist in your impenitencie the Lord will very quickly execute on you these iudgements which he hath caused mee to denounce against you And this is the meaning of these words yet a little The The doctrines doctrines which hence we gather are these First we may obserue 1. Gods patience and long suffering Gods infinite mercy patience long suffering in sparing of this rebellious people long after their sins cried for vengeance in the meane time sending his Prophets vnto them to inuite theÌ„ to repentance that so they might escape his iust punishments He is long before he threatneth and rather striueth to master mens stubburnnes to incline them to obedience by his mercies and benefits and after he threatneth he is long before he is drawne to punish and after that his iustice vrgeth him to resolue vpon this and that the hainous sinnes of his people crie out in his cares that it is more then time that deserued punishment were inflicted yet hee spareth a little and like a louing father after he that hath taken his rod into his hand and hath lifted it vp to fetch his stroke he yet pauseth and staieth his hand expecting our submission and repentance that so hee may spare vs. And thus hee dealt with the old world as appeareth Gen. 6. 5. 12. 13. with Gen. 6. 5. 12 13. the Amorits who though they were most wicked idolaters yet he deferred their punishment 400. yeeres Gen. 15. 16. Gen. 15. 16. And thus also hath the Lord dealt with vs. So that the Lord is content to attend our leasure being more loath to punish then we to suffer punishment and therefore when the time is more then past wherein iustice bâ—ggeth for vengeance mercie intreateth yet a little that iudgement may be deferred yea and after
weake and in want of all things but want of misery Secondly because he was a Prophet sent not to the Iewes but to the Israelites he doth not meddle with their sinnes which were many nor denounceth Gods iudgements against them but leauing that to their owne Prophets he applieth himselfe to his owne people by all meanes seeking to humble and bring them to true repentance and because this promise of saluation and mercy vnto the Iewes was effectuall to this purpose therefore he reciteth it that their hearts being wounded with griefe and emulation and their pride and insolency being beaten downe they might in some sort be prepared for true repentance And thus much for the vnderstanding of the first point The doctrines which from hence we learne are these First Doctrines That in common calamities God hath aspeciall care ouer the faithfull that when the Lord exerciseth his iudgements vpon the wicked he hath in the meane time a speciall care of the preseruation of those that feare and serue him to deliuer them out of the middest of common calamities as appeareth in this place for though he suffered the people of Israel to be ouerthrowne by their enemies yet he so curbeth them in with the strong raine of his prouidence that they could not enter into the next bordring countrie of Iuda whom they hated with equall malice albeit they were much fewer in number and weaker in power and in outward appearance altogether vnable to make any resistance And this is manifest by many such examples of like deliuerances out of common euils So was Noah preserued in the common deluge Lot in the destruction of Sodom the Israelites from the plagues of Egypt For the iust Iudge of heauen and earth will not destroy the iust with the wicked Gen. 18. 25. And the Lord knoweth to deliuer the godly out of tentation and to reserue the Gen. 18. 25. 2. Pet. 2. 9. vniust to be punished Secondly we here learne that though our sinnes be great Gods mercy to those that repent and our imperfections and corruptions manifold yet this will not withhold from vs the course of Gods mercies if we turne to God by repentance The Iewes were not much behinde the Israelites in rebellion idolatry and all wickednes and yet because they often forsooke their wicked waies either when they were admonished by Gods Prophets or exercised with afflictions and turned vnto God by true repentance therefore the Lord promiseth vnto them mercy and deliuerance whereas the Israelites who continued obstinately in their impenitency were giuen ouer of God to vtter destruction The like example we haue in Saul and Manasse Peter and Iudas and many others Thirdly we learne that it is a notable argument to moue the Lord to spare a people when as they maintaine amongst God spareth those who maintaine his pure worship though they be polluted with many corruptions them Gods pure and sincere worship and seruice notwithstanding they are polluted with many corruptions and imperfections but when as true religion is banished or despised when Gods sincere worship is neglected and idolatry and superstition erected this is a strong motiue to cause the Lord to powre downe his fearefull iudgements as appeareth in the example of the Israelites and the Iewes Whilest the wise continueth her loue and mariage fidelity towards her husband he is content to beare with many infirmities and to put vp many iniuries but if she violate her faith and place her loue vpon a stranger he is kindled with rage and iealousie and will neuer indure such intolerable wickednesse so whilest the Church which is Gods spouse continueth in her loue and obserueth her mariage promise that she will obey and respect him aboue all he is content to spare her though she be full of corruptions and imperfections but when she withdraweth her loue and setteth it vpon idols and disclaiming her promised obedience neglecteth his pure religiō sincere worship and seruice then will his iealousie burne like fire and his wrath wil suddenly breake forth and vtterly consume her being now no better then an adulterous harlot It is true indeed that where Gods true religion is established and his Gospell sincerely preached there if the people doe not liue according to their professiō bring forth the fruits thereof it will not priuiledge them from afflictions and punishments nay rather the Lord will first visit them because they are of his owne family as appeareth 1. Pet. 4. 17. Ier. 25. 29. Heb. 12. 6. Apoc. 3. 19. But these visitations are in 1. Pet. 4. 17. Ier. 25. 29. Heb 12 6. Apoc 3. 19. 1. Cor. 11. 32. mercy that by his fatherly chastisements he may reclaime them lest running on in their sinnes they should be condemned with the world as it is 1. Cor. 11. 32. But yet so long as they doe not withdraw their loue from God nor violate their faith by neglecting Gods true religion and his sincere worship and seruice and erecting idolatry and superstition the Lord will not vtterly forsake them nor altogether withdraw his mercy from them as we may see in the example of the Iewes and haue sufficiently learned by our owne experience Fourthly we here learne that no vice is more intolerable God abaseth the proud in Gods sight then when by our prosperity and Gods gratious and free benefits we be puffed so vp in pride and selfe-confidence that we despise oppresse and insolently insult auer those who are in affliction and misery For this was the cause which moued the Lord to withdraw his mercies and benefits from the Israelites when as they abused them to pride and to bestow them vpon the Iewes who were contemned and oppressed by them And thus much for the first point The second is the benefits promised to the house of Iuda first in generall that he Exposition will haue mercie vpon them secondly that he will in mercy saue and preserue them from their enemies In which benenefits promised there is a secret antithesis vnto the iudgement threatned against the house of Israel in the former verse they should bee lo-ruchamah such as should haue no mercie but the house of Iuda should bee ruchamah that is such as should obtaine mercie they should be vtterly taken away and neuer returne out of their captiuitie but these how they should also be led captiue yet they should continue but a while in their seruitude and at the end of 70. yeeres be againe restored into their owne countrie The which benefits promised were accordingly performed First in the daies of Ahaz when they were deliuered out of the hands of Rezin King of Aram and Pecah the sonne of Remaliah as it is Isai 7. 1. and also in the daies of Ezechias when as the Lord gaue vnto them a meruailous deliuerance by sending his Angell to destroy the host of Senacharib euen 185000. men as appeareth 2. King 18. and 2. King 18. 19. Esa 36. 37.
19. and Esa 36. and 37. And secondly when as being led captiue into Babylon he moued Cyrus and Darius to haue compassion on them and to returne them againe into their owne Country And this is that which is meant by these benefits promised Doctrines Now the things which hence are to be obserued are All Gods benefits included vnder his mercy these First that he includeth all his benefits promised vnder the name of his mercy to note vnto vs that they doe not come vnto any by merit and desert but of free grace and Gods vndeserued goodnes for mercy doth not presuppose merit but rather misery both in regard of sinne and the punishment due vnto it And further to assure vs that if we haue Gods mercy and be in his fauour we shall neede no benefit either for our maintenance or else our defence and preseruation whereas on the otherside without this mercy we can haue no assurance of either Secondly we may obserue that he knitteth these two together Mercy the cause of saluation mercy and saluation and setteth mercy in the first place because it is the cause of saluation and the fountaine from which this streame of our deliuerance floweth Whence we learne that when the Lord saueth and deliuereth vs out of the hands of our enemies we doe not ascribe our deliuerance to our goodnesse workes or worthinesse but to Gods free mercy and vndeserued grace The third thing to be considered is the meanes whereby Exposition the Lord would saue them which are described first affirmatiuely by the Lord their God and after negatiuely where the false and insufficient meanes are remoued And will not saue them by bow c. Concerning the first by the Lord their God we are to vnderstand the true Messias Iesus Christ the eternall Iehoua Gen. 19. 24. with his Father and holy Spirit who onely saueth and deliuereth his Church out of the hands of their enemies and procureth for them eternall saluation and happinesse first as the meritorious cause for his sake and merits we haue saluation and all other benefits deriued vnto vs from God the Father who if he should behold vs out of his Sonne in our sinnes and corruptions would in stead of benefits heape vpon vs plagues and punishments and in stead of saluation would plunge vs into euerlasting death and destruction And secondly as the efficient cause of our saluation for the Father saueth vs but by his Son who is his strong power whereby he not onely created vs but also hath redeemed and saued vs. Moreouer he saith that he would saue them by the Lord their God rather then that he would saue them by himselfe to the end that he might hereby signifie not onely that the house of Iuda did make choyce of him the true God whom they worshipped and serued but also that he was not the God of the Israelites seeing they had forsaken him and betaken themselues to the worship of idols But here it may be demanded how this can be true that he was not the God of the Israelites but of the Iewes onely seeing he professeth himselfe to be the God of all the seed of Abraham Isaac and Iacob and also seeing the Israelites at this time professed that they serued him in their idols I answere that God accounteth himselfe to be no God vnto them who had refused him and that they had in truth refused him whatsoeuer shew and profession they made to the contrary when as they did not worship him after the prescript forme of his word but in hypocrisie and in idols not in his temple vnto which place hee had limited and restrained his publike worshippe but in groues and high places And this was the true meanes whereby he would saue them In the next place hee expresseth and remooueth the false and insufficient meanes of their saluation And will not saue them by bow nor by sword nor by battell by horses nor by horsemen As though hee should say Although they bee so weake poore and impotent as that they may appeare vnto themselues and others to lie open for a pray to their enemies yet this shall bee no meanes to hinder their saluation and deliuerance seeing my purpose is not to saue them by any power riches or meanes of their owne but by mine owne might which without all humane helpe is in it selfe omnipotent and omnisufficient Whereas then he saith that hee will not saue them by bow nor by sword c. his meaning is that hee would not saue them by their owne power and strength or by any humane and worldly meanes but that their deliuerāce should whollie come from and by himselfe the which accordingly was effected first in the reigne of Ezekias when as being inuaded with the mightie host of Senacharib hee caused his Angell to slay 185000. of their enemies and so without their owne bow sword or battell deliuered them And after that they were led captiue into Babylon he gaue thē grace in the eies of Cyrus and Darius and when otherwise they were altogether vnable by force to relieue themselues he caused their enemies in pitie and compassion to free them out of captiuitie and to restore them againe into their owne countrie Now the reason why the Lord excludeth all their owne strength and meanes was first to beate downe the pride and insolencie of the Israelites who thought it impossible that the house of Iuda in regard of their weakenesse pouertie and small number should bee deliuered out of their hands especially hauing combined themselues with the Syrians to worke their ouerthrow and secondly to strengthen the Iewes in the assurance of their deliuerance notwithstanding they saw no possible meanes in regard of humane power which was exceeding needfull considering that through our naturally corruptions we are readie to doubt of our deliuerance when as we are abandoned of outward helpes And this is the meaning of these words The doctrines which The doctrines from hence arise are these First wee may obserue that the 1. That we haue all benefits from God in and for Iesus Christ saluation of Gods Church and elect children and all other benefits which they receiue either spiritual or temporal is in and for Iesus Christ alone and not from their owne meanes nor for their own merits And this appeareth in this place where the Lord promiseth to saue the Iewes out of the hands of the enemies but not by their own means but in the Lord their God the promised Messiah And as this is true concerning our temporall deliuerances so especially concerning our eternall saluation for there is not saluation in any other c. Act. 4. 12. And he is able perfectly to saue all those who Acts 4. 12. Heb. 7. 25. come vnto God by him Heb. 7. 25. The vse hereof is that wee doe not with the Papists looke for saluation elsewhere not in our owne merits nor in the merits and intercession of Saints nor ascribe the
lest the Lord seeing vs vncorrigible likewise reiect vs as he did the Iewes for If God spared not the naturall branches let vs take heed lest he doe not spare vs who are but wild branches as the Apostle reasoneth Rom. 11. 21. Rom. 11. 21. The Prophets holy bouldnes in deliuering his message Fiftly we are to obserue that when the Prophet threatneth against the people their finall reiection they were in a most flourishing and prosperous estate and therefore no doubt giuing small credit to the Prophets words it was an ambassage exceeding dangerous exposing him to the malice and outrages of an insolent people But yet notwithstanding remembring who had sent him on his message he ouercommeth all these difficulties and faithfully deliuereth the word of God which was put into his mouth Sixtly we may here learne that though their present estate Outward things no true signe of Gods loue or hatred were very prosperous yet they were out of Gods fauour and euen marked to vtter destruction whereby it appeareth that we cannot rightly iudge by outward things either of Gods loue or hatred seeing these things come alike to all and the same outward condition is to the iust and to the wicked as the Wiseman speaketh Eccles 9. 1. 2. Nay oftentimes Eccles 9. 1. 2. the wicked most flourish for a time and the godly are afflicted as appeareth in the example of Esau and Iacob the Egyptians and the Israelites Saul and Dauid the Pharisies and Iesus Christ himselfe and his Apostles And therefore if wee iudge them in Gods fauour who are in a flourishing estate and condemne them as miserable who are in affliction we shall iustifie the wicked and condemne the generation of Gods children as it is Psalm 73. 15. Psalm 73. 15. God reiecteth not his people before they reiect him Lastly we may here obserue that God reiecteth not this people before they had first reiected him neither doth hee refuse to rule and protect them as their Lord before they had refused to obey him as his subiects And this may appeare by the order of the words where he saith Yee are not my people therefore I will not be yours Howsoeuer therefore in Gods eternall decree he reprobateth whom hee pleaseth for the manifestation of the glorie of his iustice yet in the administration of this decree he neuer reiecteth any who do not first forsake him And therefore leauing Gods secret counsailes vnto himselfe let vs imbrace his reuealed will and according therunto let vs conforme our selues vnto holy obedience and liue like the people of God submitting our selues to bee ruled by his word and spirit and so wee may be assured that the Lord will continue to bee our gratious God and will neuer cast vs off seeing he refuseth none who do not first refuse him neither denieth his fauour to any who doe not denie vnto him their obedience ANd thus much concerning the Legall comminations Euangelicall consolations Now follow the Euangelicall consolations for our Prophet Hosea hauing in the former part of the chapter according to the vsuall method of the Prophets first set down their sins and then the iudgements of God and the punishments due vnto them doth not end his Sermon before hee had comforted Gods faithfull children who were deiected with the former threatnings by assuring them of the inlargement of the kingdome of Iesus Christ the promised Messias and the propagation of the Church through the mercie of God forgiuing their sinnes and reconciling them vnto himselfe in his Sonne vnto whom they are vnited by Gods spirit and a liuely faith Where Gods Ministers may obserue in Gods owne practise The best method of conuerting a sinner what is the best methode and order for the conuerting of a sinner namely first to bring men to a sight of their sins secondly to set before them the anger of God the curse of the law and all those fearefull punishments temporall and eternall which by them they haue deserued And when thus by the preaching of the law they are thorowly humbled in the sight of their owne misery then they are to raise them vp again by the preaching of the Gospel containing in it Gods gracious promises of mercie and forgiuenes in Iesus Christ For this is the order which the wisdom of God hath thought most fit as appeareth in this place and in al the writings and sermons not only of the Prophets but also of the Apostles Acts 2. 23. 37. 38. Rom. 1. 2. 3. So Peter Act. 2. 23. 37. 38. And Paul Rom. 1. 2. 3. c. But let vs come to the words themselues verse 10. Yet the Verse 10 11. number of the children of Israel shall be as the sand in the sea which cannot be measured nor told And in the place where it was said vnto them ye are not my people it shall be said vnto them Ye are the sonnes of the liuing God Verse 11. Then shall the children of Iuda and the children of Israel be gathered together and appoint themselues one head and they shall come vp out of the land for great is the day of Izreel In which words is contained a sweete consolation for all Gods afflicted children taken from the flourishing estate of The exposition Gods Church vnder the Kingdome and gouernment of Iesus Christ The which their prosperitie and happinesse is first described in the 10. verse and part of the 11. verse and then magnified in the last words for great is the day of Izreel It is described by foure arguments The first is their multitude that they should be in number numberlesse The second is their dignity that they should be not onely Gods people but also the sonnes of the liuing God The third is their vnitie and vnanimity that they should be gathered together and appoint vnto themselues one head vnder whom they should ioyntly be gouerned The last is their liberty and full redemption that they should come out of the land polluted with idolatry and should be adioyned vnto the true Church of God The first argument of consolation taken from the multitude of Gods Church is contained in these words Yet the number of the children of Israel shall be as the sand of the sea which cannot be measured nor told Whereas he saith Yet the number c. he meeteth with an obiection of the hypocriticall Israelites and withall comforteth Gods children who were deiected with the former threatnings For the Prophet hauing shewed that the Lord would reiect the people of Israel from being his people the hypocrites among them would be ready to charge the Prophet that his prophecie Obiection could not be true seeing it contradicted Gods promise made to Abraham that he would multiply his seed as the starres of heauen and as the sands by the sea side the which he should not performe if now he should reiect and cast them off To which the Prophet answereth that though God did reiect all these
their owne inuentions and in the hypocrisie of their hearts And therefore though the Lord should reiect them yet this should bee no impeachment to his truth in his promises nor bring any damage to the Church for as much as he would in their stead who were hypocrites rotten members and the sonnes of Abraham only according to the flesh make choice of sincere professours true beleeuers and the sonnes of Abraham according to the spirit vnto whom hee would make good his couenant and promise and multiplie them in innumerable numbers The like obiection at this day is made by the Papists in The Papists like the idolatrous Israelites 1. Tim. 3. 15. their pride and securitie against those who charge them with their errours and apostasie For say they the Church of Christ cannot erre seeing it is the pillar of truth 1. Tim. 3. 15. nor fall away in life or doctrine seeing Christ hath promised to leade it in all truth and to continue with it ruling and guiding it by his word and spirit vnto the end of Math. 23. 20. the world but we say they are the Church of Christ as may appeare by our vnitie vniuersalitie antiquitie and succession of Bishops and therefore if we fall away the Church falles away and consequently Christ cannot bee true of his promise But vnto them we may answere as the Prophet to the Israelites that they are the Church onely in name and not in deede seeing they haue forsaken the pure worship of God described in his word and in stead thereof haue imbraced their owne wil-worship superstition and idolatrie and therefore they are not now the spouse of Christ but adulterous harlots which are for their whoredomes diuorced from him they are not the true Church of God notwithstanding those outward titles and notes thy bragge of seeing they want the chiefe and onely vnfallible notes of the true Church Gods word sincerely preached and his Sacraments purely administred And though they bee reiected yet this will not infringe the truth of Gods promises made to his Church neither will God want a Church though they be cast off seeing in their places hee hath and will multiplie his faithfull children the true posteritie of Abraham as the sands by the sea shore vnto whom he will accomplish his promises of his presence protection and direction in all truth The like obiection also is made by carnall gospellers and secure hypocrites who professing religion doe in their liues denie the power thereof and drawing neere vnto God with their lips whilest with their hearts they goe farre from him and therefore we may fit vnto them the like answere c. The second thing which wee are to obserue is that the The execution of Gods iudgements no hinderance to the performance of his promises execution of Gods threatnings is at no time any hinderance to the performance of his promises nay rather he vseth the one as an occasion of the accomplishing of the other as in this place the reiectiō of the idolatrous Israelites for the fulfilling of his gratious promise concerning the multiplying of his Church the true posteritie of Abraham according to the spirit And therefore when Gods faithfull children heare his fearefull denunciation of iudgements denounced against the wicked let not them doubt that this will be an impediment to stay the performance of the gracious promises which are made vnto them for although they bee not accomplished in that maner and by those meanes which they expected yet the Lord will not faile to performe them so as in his infinite wisedome hee knoweth most fit for his owne The multitude of Gods people in the time of the Gospell glorie and their saluation The third thing to be obserued is the great multitude of Gods people and children vnder the kingdome of Iesus Christ in the time of the Gospel for it is here said that God would multiplie them as the sands and starres The Israelites supposed that if they should be reiected God would want a Church and people to worship and serue him but they were wholly deceiued for vpon the occasion of their reiection who were but hypocrites he multiplied the number of his faithfull seruants And as the riuer when the course thereof is stopped in his owne channell breaketh ouer the bankes and ouerfloweth the whole countrie making it fruitfull which in it selfe was drie and baren So the streames of Gods sauing mercies which in former times plentifully flowed in the land of Canaan as in their proper current being stopped and as it were dammed vp with the huge heape of their grieuous sinnes and traiterous rebellions ran ouer the bankes and borders of Iurie and ouerflowed the whole earth making the Gentiles who formerly had been barren in all goodnes fruitefull in his sanctifying graces and holy obedience And this our Sauiour signified in the parable of the great Supper to which the Iewes who were the inuited guests refusing to come vpon the occasion of their refusall the seruants are sent into the streets hedges highwaies to inuite the poore maimed halt and blind Gentiles that they might supplie their roomes as appeareth Luk. 14. Luk. 14. The pride of hypocrits reprooued and beaten down The consideration whereof may serue to beate downe the pride of hypocrites who thinke God beholding to them for their profession and seruice imagining that he will neuer reiect them for his owne honours sake seeing if they were cast off he should want seruants to worship and glorifie him But let such know that God who is in himselfe absolute and infinit in all perfections standeth in neede of no man and though it were supposed that he did yet not of them who by their seruing him doe dishonour him for he is able of stones to raise vp children to Abraham Matth. 3. 9. He can destroy Matth. 3. 9. Iob. 34. 24. the mightie and set vp others in their stead as it is Iob 34. 24. When the Iewes forsake him he can make the Gentiles seruiceable when the ancient by their praises doe not glorifie him hee can giue strength to babes and sucklings to performe this dutie which they neglect Psalm 8. 2. and though Psalm 8. 2. they likewise should say nothing yet the heauens with their dumbe eloquence would declare the glory of God Psal 19. 1. Psalm 19. 1. Yea and if all these should hold their peace yet the stones themselues would become the heraulds of Gods praises Luk. 19. 40. And therefore let not hypocrites securely goe Luk. 19. 40. on in their sinnes thinking that for their outward seruice and professions sake God will not reiect them for as the Lord spake of Coniah the sonne of Iehoiakim Ier. 22. 24 Ier. 22. 24. though they were the signet of his right hand yet he wil plucke them off Secondly whereas it is said that the Church of Christ The dotage of the Brownists confuted should be multiplied like the sands by the sea side
And if we his children should not liue together with him though he is a God yet he should not be a father sauing of his onely begotten sonne Iesus Christ seeing there is a mutuall relation betweene a father and children And thus much for the meaning of the words The doctrines The doctrines which arise out of them are diuers First we may obserue The largenes of Gods Church the amplitude and largenes of Gods Church in the time of the Gospell seeing it is not now confined within the borders of Canaan but extendeth it selfe ouer the whole earth to all nations and countries without any restraint or exception For in euery nation he that feareth God and worketh righteousnesse is accepted of him as it is Act. 10. 35. Act. 10. 35. Secondly we are to obserue that there first goeth an exclusion Our adoption and saluation is of Gods free grace from being Gods people before an admission to the being his sonnes by which order the Lord would signifie that our adoption and saluation commeth of his free grace and goodnesse and not of any worthinesse and merit in vs the Israelites were so wicked that they were thrust out of Gods seruice and the Gentiles so prophane and sinfull that they were altogether vnworthie to be admitted into it and therfore both farre from meriting any thing but death and condemnation and yet such was Gods infinit mercie that when they were in this case vnworthy of the least glimpse of his fauour he caused the bright beames of his loue with full raies to shine on both by the death of his sonne reconciling them vnto himselfe who before were strangers and enemies And this the Apostle notablie sheweth Rom. 3. 23. There is saith he Rom. 3 23. 24. no difference namely betweene Iew and Gentile for all haue sinned and are depriued of the glorie of God 24. And are iustified freely by his grace through the redemptiō that is in Christ Iesus If the Israelites had still been retained in the couenant of workes they would haue ascribed their saluation to their workes and worthinesse God therefore when they had many times broken this couenant excluded them out of it that so they might be receiued into the couenant of grace and learne to attribute their saluation not to their legall obedience but to the free mercie and vndeserued grace of God Thirdly we learne what is the instrument and means wherby The ministery of the word the instrument of our adoption we become the sons of God not by our own works or any thing which we could do but by the ministery of the word and preaching of the Gospel which being made effectual by the inward operation of Gods spirit begetteth true faith whereby we lay hold vpon Christ and are ingrafted into his mystical body and so in him who is the naturall son of God we become the sons of God by adoption grace The consideration wherof should moue vs highly to esteem this pretious pearle and with all care and conscience to receiue and lay it vp in our hearts seeing it is the only ordinarie meanes whereby we become the adopted sons of God and heires of euerlasting life If therfore we highly value the means of our worldly aduancement to some momentany patrimony how should we esteeme of the preaching of the Gospell which intitleth vs to this dignitie of being the sonnes of the euerliuing God and heires of his glorious kingdome And if this estimate were made by all then would neither the people for small occasions refraine from hearing the word preached neither would the Ministers of the Gospell for their worldly ease and pleasure liue idly and vnprofitable in their Ministerie nor for any inconueniences sinne onely excepted leaue their callings and desist from preaching Christ crucified seeing it is the onely ordinarie meanes of the saluation of soules and of adopting men to be the children of God Fourthly we may obserue vnto what dignitie and high degree of excellencie we are exalted in the new couenant vnder the kingdome of Iesus Christ when as we are admitted not only the people and seruants but the sonnes and heires of the glorious King of heauen and earth The which prerogatiue is not now appropriated to the Iewes but common vnto al nations and all sorts of men who receiue Christ by a liuely faith Ioh. 1. 12. As many as receiued him to them John 1. 12. 2. Cor. 6. 18. he gaue right to be the sonnes of God 2. Cor. 6. 18. I will bee a father vnto you and yee shall be my sonnes and daughters saith the Lord almightie Gal. 3. 26. Ye are all the sonnes of God by Gal. 3. 26. 4. 6. faith in Christ Iesus Chap. 4. 6. Where we may note the infinite mercie of God who taketh God taketh occasion of mens sinnes to shew his goodnesse occasion euen of mens sinnes and his owne punishments to shew and extend vnto them his bountie and goodnesse for he reiected the people of Israel out of the couenant of workes that he might receiue them into his couenant of grace hee casteth them off from being his people that he might entertaine them to be his sons and not them alone but together with them the Gentiles also And for this purpose he scattereth them amongst the Gentiles that by occasion of calling them vnto the kingdome of Christ by whom the lost sheep of the house of Israel were to be gathered together he might with them call the Gentiles likewise for the Israelites by a certaine right in regard of Gods promises made to their forefathers were to haue the first ofter of Gods mercies and in the first place to bee called into the couenant of grace and therefore God in his infinite wisedome and mercie scattereth them amongst all nations that vpon the occasion of their calling hee might call the Gentiles together with them Whereby the infinitnesse of Gods bountie and his vnsearchable Gods mercy in iudgement wisedome appeareth hee executeth his punishments that he may inlarge his mercies hee abaseth his people that he may exalt thē to higher dignitie he diminisheth the number of his Church that hee may the more increase their multitude and like the good husbandman he scattereth his seed the naturall sons of Iacob ouer the face of the whole earth that they may multiplie and returne vnto him with great increase the Gentiles being added vnto them He shutteth them out of the couenant of works that he may receiue them into the couenant of grace and denieth them to be his people and seruants that he may make them his sons and heires In a word he shutteth all both Iewes and Gentiles in vnbeleefe and in the state of condemnation that hee may haue mercie on all and deriue vnto them eternall saluation Rom. 11. 32. And therefore we haue iust occasion to Rom. 11. 32. 33 exclaime with the Apostle vers 33. O the deepenes of the riches both of the
obtained mercie The which is the voyce and glad tidings of the Gospell containing effectuall motiues to moue all to ascend into the kingdome of Christ if they be not already ascended or more and more to ascend if they be already gone vp For the first those that are the people and subiects of God are not to dwell in the land of darkenesse vnder the gouernment of sinne Satan and the world but to ascend into the kingdome of their owne King but we are now become the people and subiects of God for though in former times our sinnes moued the Lord to reiect vs from being his people and to exile vs out of his kingdome suffering vs to be dispersed as captiues in the land of darkenesse and in the bondage of Satan yet now Christ our head hath satisfied Gods iustice for our sinnes appeased his wrath reconciled vs vnto him so that now againe he is content to admit vs for his people and subiects and therefore let vs no longer abide in the land of darkenesse and in the captiuity of Satan from which Christ hath freed vs but being deliuered and admitted Gods subiects and people let vs now adioyne our selues vnto his kingdome and obediently submit our selues to his gouernment So those that haue already begun to ascend may be hereby moued more and more to goe forward in this course and that both in respect of their faith and in respect of their affections for if they be admitted the people of God and haue obtained his mercy why should the huge waight of their sinnes weigh them downe and keepe them from ascending in the assurance of faith seeing God is gratious vnto his owne people and inheritance and in his mercy hath done away all their sinnes and therefore seeing they haue obtained Gods infinite mercy they haue a sufficient medicine for their greatest misery If they be the people of God who haue obtained mercy then may they bee moued hereby to ascend in their affiance trusting in the prouidence of their al-sufficient and most bountifull King and not suffer their mindes to be tied vnto earthly meanes and secundary causes presuming in their abundance and despairing in their want If they bee Gods people then may they ascend in hope that they shall being his subiects be admitted into his kingdome both of grace and glory and be made partakers of the riches and royall benefits of them both and not suffer transitory trifles to be the end and top of their hopes seeing they are aduanced to higher dignities Then also are they to ascend in their feare for if they be the people and subiects of God then are they to feare the anger and displeasure of their Soueraigne as the greatest euill and in regard hereof to be much more carefull and fearefull lest they offend him then any mortall man And so likewise in their loue for if they be Gods people who haue obtained mercy and assurance of Gods kingdome then what sottish folly were it to place their loue vpon the vanities of the world which are of no value nor continuance and not rather on God heauen and heauenly ioyes which are most excellent and permanent And this is the meaning of these wordes The doctrines which from hence arise are diuers First here we learne that The Do ∣ ctrines when we haue assurance of those maine benefits our effectuall That wee ought to reioyce in the fruition of Gods benefits calling and vnion with Christ our redemption iustification sanctification and eternall saluation more to reioyce in them then if we were made owners of the whole world neither must we smother this ioy in our selues but with mutuall congratulations communicate it with our brethren For this is a consequent duty and effect of the former benefits receiued as appeareth in this place as also Rom. 5. 1 2 3. To which Rom. 5. 1 2 3. duty we shall easily be moued if we often call to minde our passed misery and present happinesse For if beggers when they attaine to great riches bondmen when they are redeemed out of miserable seruitude and euery one who escapeth out of desperate deadly dangers are euen so rauished with such tickling ioy that their hearts like too strait and weake vessels would breake to containe it vnlesse they did vnburthen them by cōmunicating them vnto others then if we consider our former beggerlinesse and basenesse and our present honours and preserments our cruell and miserable seruitude vnder sinne and Satan in time past and our glorious and happy liberty vnto which wee haue now attained the great and mortall dangers of plagues and grieuous punishments the anger of God the curse of the law and eternall death and condemnation all which we haue fully escaped being not onely deliuered from the euill which we feared but possessed in the certainty of assurance of such happinesse that we could not hope for nor so much as conceiue and wish for how can our hearts containe such rauishing ioyes how can our tongues be silent and not vnburthen our mindes by congratulating them with those who are made partakers of the like happinesse And if thus wee not onely ioy in our selues but all reioyce with others then shall wee hereby be stirred vp to praise the Lord who is the chiefe and onely cause of all our ioy and happinesse and by this holy exercise of our thankfulnesse wee shall more and more confirme our assurance of the former benefits for these are mutuall causes one of an other Whereas contrariwise our not praising God argueth our little ioy and our small ioy our little assurance and base esteeme which we make of this vnspeakeable happinesse Secondly as we are to congratulate this our ioy with those That wee ought to perswade others to communicate with vs in our ioy who are partakers of it so are we by our perswasions and exhortations to moue others who haue not yet tasted of it that they labour to attaine vnto it for this the law of charity requireth at our hands our loue towards God which we manifest when as we labour for the aduancement of his glory in the inlarging of his kingdome and our loue towards our neighbour which is principally shewed in seeking their conuersion and eternall happinesse With which charity whosoeuer is indued he cannot chuse but performe this duty for as the Sunne cannot keepe vnto it selfe his light but communicateth it to the good and comfort of other creatures and as the wood which is kindled and inflamed doth also kindle other wood which ioyneth vnto it so they who are illuminated with the light of knowledge cannot keepe it from shining vnto others and those who are inflamed with the zeale of Gods glory and loue of their brethren cannot chuse but labour to make those who are about them like vnto them and partakers of those benefites which they inioy Examples hereof wee haue Iohn 1. 41. 45. and chap. 4. 28 29. Thirdly we are to obserue to whom this
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
againe againe vpon the same point that at least by his importunity he might bring thē to repentance Whence we are to learne that it is not sufficient either in the publike ministery of the word or in priuate conference to reprehend and beate downe sinne once onely but considering how many shifts and deuices the hypocrisie of mans heart findeth to hide excuse and extenuate their sins and how soone they forget and cast behinde them the remembrance of their sinnes and Gods iudgements due vnto them it must not be thought much either of publike or priuate persons oftentimes to vse the same admonitions and reprehensions and to denounce againe and againe the same iudgements of God against the same sinnes which are not as yet forsaken by true repentance Secondly wee may obserue the infinite mercy of God who when his spouse the Church had innumerable times Gods mercy in inuiting the people to repentance committed spirituall whoredome with idols and professed her filthinesse like an impudent harlot openly to all the world yet laboureth to bring her to repentance that so hee might receiue her to grace and fouour againe for to this end he causeth her sinnes to be laid before her and the diuorce betweene him and her to be denounced not because he hated her or was delighted with her reiection and destruction but that she might forsake her idolatry which so impudently she professed and returne vnto him her Lord husband that so he might receiue her to grace and pardon her former wickednesse And therefore when we heare our sinnes sharply reproued and the iudgements of God denounced let vs not thinke that this is done for want of loue either in God or in his Ministers but to this end that wee should hereby bee brought to true repentance and so bee receiued into Gods grace and fauour Thirdly out of the metaphors and borrowed speeches here vsed we may obserue that the sinne of vncleannesse is Of the fornication of painted faces and naked breasts not onely committed in fact but that also there is a fornication of the face and an adultery of the breasts when as harlots with glancing and wanton lookes by painting of their faces and laying out of their breasts doe not onely by these signes testifie the adultery and vncleannesse of their hearts but also with these baits of lust indeuour to allure others to commit filthinesse and to inflame their hearts with the fire of vnlawfull concupiscence Whereby may appeare how common this sinne of adultery and vncleannesse is in our times wherein the signes and meanes thereof do so abound seeing not onely those who are harlots by profession but euen such as would be reputed pure virgins and chaste wiues shew these outward signes of their inward filthinesse and vse these baits to catch the foolish in the nets of vncleannes by painting their faces setting forth thēselues with adulterate beauty and by laying out their breasts after a whorish manner to be seene and touched for is it likely that those who lay thē out to the shew would haue them only seen Neither hath this corruption of manners entred into the court alone where wantonnesse and immodesty challenge vnto themselues a place by the right of prescription and long custome but it is crept also into the City and Country amongst those that should be modest virgins and graue matrons and examples of sobriety vnto others Euen here naturall beauty is hid with a painted vizard and naked breasts are laid out to the view if at least they may be called naked which are commonly couered with false colours or vncouered when as they are masked in a net But as there is no sin so vile which maketh not some kind of Apologie for it selfe so this against which I inueigh wanteth An excuse of vaine women answered not her excuses for whē those who are vain wanton in their attires haue their immodesty laid to their charge they are ready to say that whatsoeuer they seeme in shew yet their hearts are chaste and honest But to these I reply that if they haue the hearts of honest and chaste matrons what haue they to doe with the habit of an harlot why doe they Ezra 3 9. disguise themselues vnder the vizard of a false beauty vnlesse they meant to deceiue and allure why do they make shew of their wares vnlesse they would offer thē to sale why do they display the banners of lust vnlesse they meant to be at defiance with chastity and all honesty why doe they play the hypocrits by appearing that they are not if they be honest in deed why should they seeme harlots in shew if they be dishonest in shew and truth why doe they slander and disgrace the name of honesty and chastity by intitling themselues vnto it In a word if either they are pure virgins or chaste matrons and would haue others so to iudge of them let them take away their fornications from their face and their adulteries from betweene their breast But they further answer that though in their owne iudgement they like not of these practises yet they yeelde vnto A second excuse taken away frō those who paint their faces and discouer their breasts them in regard of the fashion because they must be like others of their sort and ranke To which I answere that if this be a fashion it is the fashion of harlots who first inuented it and most cōmonly practise it and therefore why should this moue any that are honest women to imbrace it not rather to detest it that we are commanded by God not to fashion our selues to the world nor to follow a multitude in that which is euill that if they will follow the fashion they must set themselues to worke wickednesse seeing no fashion is more common that those who for fashions sake are thus immodest and impudent would become farre worse if it were the fashion that those who professe themselues Christians should fashion themselues according to the example of those who are modest sober and religious and not of the wanton and lasciuious for otherwise they will plainely discouer themselues that their hearts are corrupt and wicked seeing they like and imbrace rather the fashion of prophane worldlings then of the faithfull and vertuous And lastly that if they sinne for company they are like for company sake to suffer the punishment of sinne in hell fire But they will say that they doe not thus adorne themselues A third excuse taken away either to shew their owne lust or to prouoke it in others but that their beautie which in it selfe is good and commendable may be liked and praised of the beholders To this I answer that vn◠si qua placet culta puellasat est graue Propert. lib. 1. eleg eleg 2. matrons are to thinke themselues beautifull enough when they please and content their husbands that by these wanton and lasciuious ornaments they doe not more commend
adulterie and therefore they were the children of fornication Now as they are rightly called bastards which are not begotten of the lawfull husband but of the seed of a stranger so the Lord in respect of the spirituall generation accounteth them bastards which hee hath not begotten by the immortall seede of his word made powerfull by the inward 1. Pet. 1. 23. opperation of his Spirit And therefore those who are begotten vnto the Church by false doctrines and lying spirits and according to their birth are so brought vp they are to be accounted the children of fornications But such was the birth and bringing vp of these children for their mother the Church of Israel vnder the reigne of Ieroboam the sonne of Nebat committed spiritual whoredom when as forsaking the Lord shee worshipped the golden calues in Dan and Bethel whilest she plaied the harlot the posteritie which came of her were borne vnto the idols when as being brought vp in ignorance destitute of the knowledge of God and his religion they were instructed in false doctrine and idolatrie and so became as grosse idolaters as their predecessors And therefore being in adulterous issue of an adulterous mother both she and they were iustly reiected And this was the first and chiefe sinne for which the mother was diuorced and the children disinherited namely because she plaied the harlot and the children were begotten in her adultery Now this their sinne is aggrauated first by her shamelesse filthinesse therein shewed and secondly by her impudent and obstinate resolution to commit it The first is expressed in these words she that conceiued them hath done shamefully The Hebrew text hath it Shee that conceiued them is affected or confounded with shame whereby is not meant that she was shamefast or ashamed of her sinnes for this agreeth not to the disposition of an harlot especially to such a shamelesse harlot as this whose fornications were in her face and her adulteries betweene her breasts and who impudently professed that shee would goe after her louers but that she had committed such shamefull actions and had liued so filthily and infamously that shee had exposed her selfe to all shame and reproch The meaning therefore of these words is this that shee had not fallen into her sinnes of infirmity or after shee was fallen carried her selfe after any moderate manner but that she often committed these sins and defiled her selfe with so many kindes of idolatry and superstition that shee was growne infamous and iustly reproched of all who heard of or saw her abominable filthinesse Now this hee proueth and with all further aggrauateth the greatnesse of her sinne by giuing a particular instance of her wickednesse in these wordes for she said I will goe after my louers c. Whereas he saith that she thus said he implieth that shee did not follow her louers and forsake the Lord through infirmitie ignorance or as one ouertaken at vnawares but aduisedly wilfully vpon a deliberate and setled resolution shee determined to doe it and not onely so but in an impudent manner she professed that renouncing God her lawfull husband she would follow her louers Where by her louers we are to vnderstand her idols and false gods which are compared fitly vnto louers for as louers that is adulterers allure intice mens wiues to withdraw their hearts from their lawfull husbands and to fixe it vpon them to breake their coniugall faith and to commit whoredome by offering vnto them gifts and pleasures So the spouse of God is allured and inticed by idols to forsake the Lord and to set her heart vpon them and to violate her mariage saith by leauing his pure worship and seruice and prostituting her selfe to commit spirituall whoredome with them when as they seeme to offer vnto her as a reward some profit or delight And this also appeareth in the reason which she yeeldeth of her apostasie in the wordes following that giue mee my bread and my water my wooll and my flaxe mine oyle and my drinke In which words is also contained the exceeding great vnthankfulnesse of the people in ascribing all the benefits which they inioyed vnto their idols and false gods whereas the Lord alone was the author and fountaine of them The which their sinne was so much the more vnexcusable because in the Law the Lord had promised all these gifts vnto them to the end that they should expect them from him alone hauing receiued them they should ascribe the whole praise vnto him onely of his owne gifts Leuit. 26. 4 5. Deut. Leuit. 26. 4 5. Deut. 28. 2 3. 28. 2 3 4 5 c. Now vnder these particulars here named hee vnderstandeth all kind of benefits necessarie either for their sustenance and preseruation or for their pleasure and delight For by bread and water in the Scriptures is vsually signified all kind of meate and drinke food and sustenance as appeareth Exo. 34. 28. Deut. 23. 4. 1. King 13. 17. Esa 3. 1. By wooll and Exod. 34. 28. Deut. 23. 4. 1. King 13. 17. Esa 3. 1. flaxe is vnderstood all kind of clothing apparrell and furniture made of them By oyle and drinke is vnderstood all their pleasures and delicacies for oyle in those hot countries was vsed for pleasure ornament smell agilitie and strength and by drinke is meant not ordinarie drinke for that hee comprehendeth vnder the name of water but their drinkes which were most costly and delicate and further the word here vsed is of the plurall number and deriued from such a roote as signifieth to drinke abundantlie whereby is vnderstood their plentie of such delicacies And so much for the meaning of these words The instructions Sinne the cause of all punishment which hence arise are these First wee may obserue what was the cause of all those punishments before denounced both against the Church of Israel her children namelie their sinnes especially their idolatrie and vnthankfulnes For because the mother plaied the harlot and her children were begotten in her adulteries and not onely so but also liked and approoued imbraced and followed the whoredomes of their mother therefore ioyning in sin they were ioyned in punishment And indeede the sinne of man is the cause of al the miseries and euils which he suffereth for God who is the chiefe goodnesse taketh his delight in doing good and in multiplying his benefits vpon his creatures according to that Psalm 145. 9. The Lord is good to all and Psal 145. 9. his mercies are ouer all his workes and that of Micah Chap. 7. vers 18. He retaineth not his wrath for euer because mercie Mich 7. 18. pleaseth him Neither doth he punish but when mens sinnes vrge his iustice and draw vpon themselues his iudgements Whence we learne when we are punished not to murmure against God nor to looke to inferiour meanes but rather to examine our owne consciences and to search out our sins Psalm 51. 4. which are the cause
welles of water which they had digged in the daies of Abraham c. that is he redigged them But as I take it the word in this place hath a greater emphasis in it and signifieth thus much that howsoeuer the Lord seemed by his long deferring of punishment and by the continuance of his mercie in suffering them still to enioy his gifts either to approue or at least not to regard their wickednes and grosse abuse of his benefits yet now he would take a new course with them so as they should see that he was a iust God who would not let sin for euer go vnpunished In former times the Lord had multiplied his gifts vpon them as their corne wine oyle c. and that oftentimes beyond all hope and expectation in respect of naturall causes that so they might not rest vpon the starres and planets nor feare the signes according to the custome of the Gentiles but relie vpon his al-sufficient prouidence as himselfe commandeth them Ier. 10. 2. And hauing Jerem. 10. 2. his blessings powred vpon them as it were with his owne immediate hand they might learne hereby to acknowledge and praise him as the author of these his gifts But when notwithstanding all this they would not learne hereby to praise the Lord as being the cause of all their benefits but ascribed them to their Idols the Lord threatneth that hee would returne and alter his former course by depriuing them of all his blessings euen when in respect of inferiour causes and meanes they seemed most assured of them that so if his extraordinarie manner of bestowing them would not yet his extraordinarie taking them away might moue them to acknowledge that he alone was the bestower of them Now the things of which the Lord threatneth to depriue them of are their corne and wine their wooll and flaxe all which before they had ascribed to their Idols and abused to their seruice vnder which particulars here as before wee are to vnderstand not only all things appertaining to their food and apparell but all other commodities belonging to this life So 1. Tim. 6. 8. When we haue food and raiment let vs therewith 1. Tim. 6. 8. be content And further wee are to note that the Lord calleth these things his my corne and my wine c. whereby hee meeteth with the erroneous conceit of the Israelites who imagined that these blessings of God were giuen vnto them by their Idols as a reward of their seruice and therefore that they were so become their owne that they might vse or rather abuse them at their pleasure vers 5. But the Lord telleth them that they were not their Idols gifts but his blessings which because they did not hold of him as of the grand Lord and owner of them therefore hee would as hee iustly might take away from them these things which were his owne vnto which they had no right that so they might learne to giue vnto him the praise of his owne gifts The time also when the Lord threatneth to resume his gifts is expressed I will take away my corne in the time thereof that is in the time of their haruest and my wine in the season thereof that is in the vintage as though he should say When most especially they expect these benefits I will frustrate their hope and so make their affliction more intolerable because it shall come vnlooked for and in such a time wherein they made sure account of plentie And I will bring such a scarcitie amongst them of these blessings that there shal be a want of them euen in the time of haruest and vintage when they vsually most abound and therefore if they wanted in the time of their greatest plentie how great was their penurie like to be when that small store they had was spent and consumed The which dearth was caused either by the curse of God vpon their land so as it could not yeeld her increase which is threatned Leuit. 26. 20. or through the abundance Leuit. 26. 20. of caterpillers grashoppers wormes drought of which wee reade Deut. 28. 23. 24. 38. 39. c. Ioel 1. 4. or by their enemies Deut. 28. 23. Ioel 1. 4. who vsually at the time of haruest goe into the field because then they may most endamage them against whom they make warre by wasting their countrie furnish themselues with all prouision which the Lord threatneth Deut. Deut. 28. 33. Ioel 2. 3. 28. 33. Ioel. 2. 3. And I will recouer my wooll c. The word here vsed signifieth with strong hand to plucke away from one that which he vniustly possesseth It is vsed Gen. 31. 9. where Iacob saith Gen. 31. 9. that God had taken away Labans substance and giuen them vnto him because it was wrongfully possessed by Laban seeing it belonged vnto Iacob as a reward of his painfull seruice So the Israelites are commanded to take away the Egyptians goods and to spoyle them because they wrongfully withheld them in their hands from the Israelites seeing they were due to thē for their great paines and tedious bondage Exod. 3. 22. Others translate it thus I will free and set at libertie my Exod. 3. 22. wooll and my flaxe c. which commeth all to the same end for when the creatures of God are vniustly possessed and abused to other ends then those for which God hath giuen them they may bee said to bee in a kinde of bondage from which they are freed when God plucketh them from such Rom 8 22. Hab. 2. 11. vniust owners So Rom. 8. 22. Hab. 2. 11. The meaning therefore of these words is that the Lord would plucke out of the hands of the idolatrous Israelites these his blessings because they vniustly possessed them and abused them to wicked purposes They possessed them vniustly because they did not acknowledge them as held of the Lord the true owner of heauen and earth for as he hath no right to his lands which are held in capite of the Prince who will not acknowledge him his grand Lord but rather some forraine enemie and therefore is iustly dispossessed so in this case And as he who hauing receiued either authoritie or riches from his King that hereby hee may th◠better be enabled to serue him if he abuse his Princes gifts by vsing them against him and seruing his enemies is iustly stript of all so here c. Lent to couer her shame The word here vsed signifieth her nakednesse and more especially the nakednesse of the secret parts Whereby some vnderstand that these idolaters abused the gifts of God to couer their spirituall nakednesse and did hide their sinnes vnder the vaile of Gods benefits But as I take it the more simple and plaine interpretation is best and most agreeable to the text namely that the Lord would take away from her his wooll and flaxe because whereas hee had giuen vnto them these things that they might with them apparell
themselues and hide their nakednesse they abused them for the decking and adorning of their Idols As it may plainly appeare if we cōpare this verse with the former and with Ezech. 16. 16. 17. 18. So that these words are added to shew the lawfull vse of these benefits for which God gaue Ezech. 16. 16. 17. them that their grosse abuse of them might the better appeare And this is the meaning of these words Out of which we The Do ∣ ctrines may obserue first that howsoeuer the Lord in his patience and long-suffering doth deferre our iustly deserued punishments Impenitencie moueth the Lord to turne mercie into iudgement and in stead of them giues vnto vs the fruition of manifold benefits yet if this his mercie will not mooue vs to feare him and to repent of our sinnes he will not for euer spare vs but he will returne and alter his course stripping vs of all his benefits and turning mercie into iudgement An example whereof wee haue in the Israelites in this place in the time of our Sauiour Christ as also in the primitiue Churches of Rome Corinth Galatin c. Secondly we learne that our vnthankfulnesse in not ascribing Our vnthankfulnes moueth the Lord to strip vs of his gifts of Gods benefits vnto him or in ascribing them to other causes besides him or ioyntly with him doth moue the Lord to take his gifts away from vs that so if wee cannot know and acknowledge him the Lord and owner of them when they abound we may learne this dutie by the want of them For such is our corruption and ignorant vnthankfulnesse that wee are more readie to acknowledge the Lord the author of all the good things which we enioy when hee taketh them away then when he bestoweth them he is better knowne and acknowledged to be the feeder of his creatures in the time of dearth then in the time of plentie to bee the author of health in the time of sicknes then when wee are whole and sound to be the giuer of riches in the time of pouertie then in abundance to be our preseruer rather in the middest of dangers then when wee are most secure So that Gods gifts make vs forget the giuer and with forgetfulnesse is ioyned his vsuall companion vnthankfulnesse And this is one speciall cause why the Lord taketh them from vs because his iudgements doe better teach vs then his mercies And therfore if we would not be stripped of Gods benefits let vs learne to acknowledge him the fountain of them whilest we enioy them and yeeld vnto him the whole praise of his owne gifts And to this end let vs remember the example of Pharaoh Nebuchadnezzar Herod c. Thirdly we here learne that the Lord is the true and absolute The Lord is the absolute owner of all the good things which we enioy Psal 24. 1. owner of all the benefits which wee possesse for so hee calleth them here my corne my wine c. so that we are not absolute Lords of those things which we vsually call our own but only the Lords bailiefs and stewards and therefore shall one day be called to a reckoning how we haue vsed and imployed them The consideration whereof should moue vs to vse the Lords goods to the glorie of the owner and the good of our fellow seruants as he hath commanded vs neither must we imagine that we haue absolute authoritie ouer the things we possesse to doe with them what we list seeing the Lord hath chiefe interest in them And if this were well thought of men would not be so close handed to their poore brethren for what steward can answere it to his Lord if he suffer his fellow-seruant to pine for want withholding from him his portion which his master hath allotted him neither would they be so open handed to mispend Gods gifts to his dishonour by gaming gluttonie and excesse brauerie in apparell and such like abuses For this will be but a bad reckoning in the day of our generall accounts when we shall say so much laid out on vnlawfull pleasures so much spent in gorgeous attire so much consumed in law to haue my will vpon my neighbour c. For this will be thought far worse then with the vnprofitable seruant to haue hid our talent in a napkin c. Fourthly we learne that there is no certaintie nor sufficient That there is no certaintie in the possession of temporarie benefits cause of securitie in these worldly and temporarie benefits seeing God oftentimes depriues vs of them when wee thinke our selues most assured to enioy them Innumerable be the vnlooked for accidents which may spoile the fruits of the earth both in seed time winter spring and summer as too much raine too much drought wormes cankers caterpillers blastings mildewes and such like But though they escape all these yet can they promise vnto vs no certaintie of enioying them seeing the Lord for our sinnes can take away our corne in the time of haruest and our wine in the vintage either by vnseasonable weather or the inuasion of our enemies He can sincke the ship in the hauen as well as in the middest of the ocean and he can pluck back his benefits from vs euen when we are readie to stretch out the hand to receiue them The consideration wherof should make vs neuer to promise vnto our selues securitie and certaintie of these benefits so long as liuing in our sinnes without repentance we iustly prouoke the Lord to strip vs of them And secondly we may hereby be moued not to put our trust and confidence in these worldly things for our preseruation seeing they are most vncertaine but to place our whole affiance in the Lord who will neuer faile them in time of need who rest and relie themselues vpon his prouidence Fiftly we may heere obserue that all those who doe not Those are vsurpers of hold the benefits which they enioy as from the Lord but ascribe them to their friends their owne wit labour and industrie Gods gifts who do not acknowledge that they hold them frō him they are vniustly possessed of them because they hold them by an vnlawfull tenure and therefore may at the will of the grand-Lord of heauen and earth be iustly euery minute dispossessed of them And though he suffer them for a time to hold them in their custodie yet they are not to be esteemed true owners but vsurpers and intruders into that which belongeth not vnto them and therefore in the great day of assises they shall answere for it c. ANd so much concerning the first punishment here denounced Vers 10 The second followeth vers 10. And now will I discouer her leaudnes in the sight of her louers and no man shall deliuer her out of mine hand In which words the Lord The exposition meeteth with a corrupt conceit and wicked hope of the Israelites namely that though the Lord should oppose against them yet they
vngarnished without all care or conscience zeale or deuotion But such are to know that the Lord will not be pleased with the worship of an Idoll for little regardeth he the outward habite if the heart and soule bee defiled beggarly and naked Fourthly we may out of the order which the Prophet here The idolaters progresse obserueth in setting down their idolatrie note the progresse which idolaters make in their sinne ascending from one degree to another till they come to the highest First hee saith that through the naturall inclination which is in euery man they are drawne to worship and serue their Idols Secondly more and more doting in their fond loue toward them they decke and adorne both their statues and images and themselues being to performe worship vnto them with gold siluer iewels and pretious ornaments that hereby they may themselues performe seruice vnto them with greater pleasure and also allure others to ioyne with them in their idolatrie Thirdly hauing thus bewitched themselues with their owne sorceries they goe forward in their idolatrie with great pertinacie and wilfull obstinacie And lastly they so inebriate themselues with drinking in this golden cup of fornications and are so wholly intent and deuoted vnto their blinde superstitions that they quite forget the Lord and his true worship All which are noted in this place in the idolatrous Israelites by the Prophet and may be obserued in the practise of the Papists in our owne daies The consideration whereof should moue vs to flee the first allurements vnto idolatrie and the beginnings and first degrees of this sinne for one steppe will bring vs to another till we come to the highest namely forgetfulnesse of God and vtter neglect and contempt of his pure religion Fiftly we may obserue that the worship of the true God The worship of God and idols will not stād together and the seruice of Idols will not possibly stand together for assoone as we begin to offer incense vnto Baal we forget Iehouah when we loue Idols we cease to loue the Lord when we depend vpon them we distrust God and this is that our Sauiour teacheth vs Matth. 6. 24. No man can serue two masters c. and the Apostle telleth vs that we cannot drinke of Matth. 6. 24. the cup of the Lord and the cup of diuels c. 1. Cor. 10. 21. That 1. Cor. 10. 21. there is no concord betweene Christ and Belial and no agreement betweene the temple of God and idols 2. Cor. 6. 15. 16. The 2. Cor. 6. 15. 16. 1. Sam. 5. 2. ark of God Dagon cannot stand together 1. Sa. 5. 2. There is no halting betweene God and Baal but if God be God serue him if Baal be god serue him 1. King 18. 21. And therefore 1. King 18. 21. let vs not hearken vnto those who would reconcile together Christ and Antichrist Michael the Archangell and the Dragon the whore of Babylon and the spouse of Christ Gods true religion and popish superstition and so make a hotch potch of religion like vnto the religion of the Samaritanes condemned by God 2. King 17. 33. 41. Let vs take heed that 2. King 17. 33. 41. we doe not to make peace on earth proclaime warre against heauen and ioyne in league with men to fight against God and his truth assuring our selues that light and darknesse righteousnesse and vnrighteousnesse God and Belial may as well be reconciled together as Christs true religion with the superstitious idolatries of the Romish Babylon Sixtly wee here learne that not to remember the Lord to They forget the Lord who doe not remember him according to his word be such an one as he hath reuealed himselfe in his word is altogether to forget him as appeareth in the example of the Israelites of whom the Lord complaineth that they had forgotten him notwithstanding they still outwardly professed that hee was their God and they his people because they remembred and worshipped him in their Idols So they who forget any of Gods attributes whereby in his word he hath made himselfe knowne vnto vs forget God himselfe for his attributes are his essence as the wisedome of God is the wise God the infinitenes of God is the infinite God the loue of God is the louing God c. And therefore that God which they remember is not the true Iehouah but an idoll of their owne making If then we only remember that God is mercifull and doe not remember that hee is also iust as it is the custome of carnall secure men wee make an idoll vnto our selues but forget the true God and so in like manner wee forget the Lord if with desperate sinners wee remember his iustice and forget his mercie And the like may be said of his omnipotence omnipresence al-sufficiencie prouidence and the rest of his attributes Lastly we may here obserue that the Prophet concludeth The authority of Gods word countenāceth his Ministers in their embassage all his reprehensions of their sins and threatning of punishment by telling them that whatsoeuer he had deliuered was not his owne but the word of the Lord whereby he confirmeth his former denunciations of iudgements and certainly assureth them that how vnlikely soeuer they thought them yet they should most vndoubtedly come to passe seeing it was the word which truth it self had spoken and therfore if they would escape them there was no dallying nor delaying of the time but speedily they must preuent them by turning vnto God by true repentance And secondly hereby hee auerteth all their malice and displeasure from himselfe seeing these heauie tidings were not the deuices of his owne braine but the word of the Lord of which onely he was the Embassadour and therefore if they would without taking any exceptions patiently heare an Embassadour sent from an earthly King denouncing warre against them because iniury or violence offered to an Embassadour is condemned by the law of nations how much more should they heare him without all malice or preiudice seeing he only deliuered the embassage which the Lord of hosts had put into his mouth From which example Gods Ministers may learne to deliuer nothing to the people but the pure word of the Lord which they are boldly to vtter though it seeme neuer so improbable to flesh and blood for as much as hee who hath spoken it will most surely accomplish it otherwise they shall commit the sinne of Ionas who when the word of the Lord was put into his mouth durst not deliuer it but being sent to Niniue fled to Tarshish and in this respect make lesse conscience of their calling then Balaam as appeareth Numb 24. 13. Numb 24. 13. And so likewise the people may here learne with patience to heare Gods Ministers though they denounce Gods heauie iudgements against their sinnes if they deliuer nothing but that which they haue warrant for out of Gods written word seeing they are bound in conscience of
their calling to deliuer their embassage and seeing in resisting them they rebell against God himselfe neither is it possible that any should be obedient vnto God who maligne his messengers for his message sake And secondly when Gods iudgements are denounced out of his Word against them for their sinnes they are not to neglect them but to lay them to heart that therby they may be moued to vnfained repentance notwithstanding they see no appearance of danger or any likely meanes wherby such punishments may bee deriued vnto them seeing the Lord whose Word it is which we heare is able to effect it though to vs it seeme impossible ANd so much concerning the first part of this Chapter containing in it legall threatnings denounced against the people of Israel for their sinnes Now we are to speake of the second part containing in it Gods gratious promises of diuers excellent benefits which hee would bestow vpon his Church and people the true Israel of God in the time of the Gospell The first whereof is their effectuall calling and conuersion vnto God wherby they are freed out of the spirituall captiuitie of Satan chosen out of the world and made Gods Church and peculiar people The second is true consolation wrought in their hearts by the glad tidings of the Gospell made effectuall by the inward working of his holy Spirit Both which are contained Vers 14. in these words Vers 14 Therefore behold I will allure her and bring her into the wildernesse and speake friendly or confortablie vnto her Where the The exposition Lord sheweth that howsoeuer being prouoked vnto wrath by their sinnes he would execute vpon them all those punishments before threatned yet he would not retaine his anger for euer but in the end when he had laid vpon them such afflictions as were sufficient measuring their proportion by the rule of his fatherly loue and not according to the hainousnes of their sins he would turne all their chastisements to their good and gathering them into his Church multiplie his mercies vpon them But let vs come to the words themselues wherein we are to consider first the context and secondly the benefits promised the context in these words Therefore behold This may seeme a strange kind of consequence for in the former verse he had set downe their obstinacie in their grosse idolatrie and that they were so wholly deuoted to their Idols that they had quite forgotten the true God and now hee presently inferreth hereupon that therefore he would allure her and speake comfortablie vnto her But howsoeuer this may seeme but a bad inference if we regard their sinnes vpon the recitall whereof it should rather haue followed that therefore they should haue such punishments inflicted vpon them as their sinnes had deserued yet it hath good dependance if we respect Gods infinite mercie and his eternall purpose whereby he hath of his free grace and vndeserued goodnes ordained to call them who belong to his election out of their sinnes that being conuerted they may also bee saued As though he should haue said Seeing they follow their idols with delightfull obstinacie and haue altogether forgotten me and seeing their hearts are so blind and obdurate that all my punishments will not reclaime them and finally seeing it is not my purpose to giue them ouer to destruction and to suffer them to run headlong to condemnation therefore I will not let them go forward in their owne courses nor be ruled by their owne obstinate wils for then they would neuer returne vnto me but I wil work vpon their hard harts by my Word and Spirit alluring and perswading them to leaue their idols and false worship and to returne vnto me that they may worship me according to my reuealed will and submit themselues vnto me in all holy obedience And because this is a wonderfull mercie of God farre aboue all humane conceite and therfore not lightly and negligently to be passed ouer hence it is that the note of attention is added Therefore behold that we might more carefully obserue and obseruing praise and magnifie this vnspeakable goodnes of God who by our sinnes is moued rather to pitie then to punish vs. And so much for the context The first benefit here promised is their effectuall calling whereby working vpon their hearts with his Word and Spirit hee would allure and perswade them to forsake their idolatrie and to come out of the seruice of sin and Satan that they might become true members of his Church and liue in holy obedience vnto his will as his true subiects and seruants All which is contained in these words I wil allure her and bring her into the wildernesse where he alludeth to their first deliuerie out of the captiuitie and from the blind idolatrie of Egypt when as first he allured and perswaded them by his seruants Moses and Aaron to desire earnestly to come out of that bondage that they Exod. 4. 30. 31. might become his seruants and people and hauing so inclined their hearts hee brought them out with a strong arme and led them into the wildernesse where he made his couenant with them and afterwards brought them into the land of promise where he multiplied vpon them his manifold benefits as it followeth in the next verse So the Lord by his seruants and Ministers doth worke in the ignorant minds and stubborne hearts of those that belong to his election a desire to come out of the thraldome of the spirituall Pharaoh Satan and hauing thus inclined and allured them by his powerfull Spirit applying vnto them the benefits of Christs death and obedience hee deliuereth them out of this miserable bondage notwithstanding hee doth not presently bring them from Egypt to the heauenly Canaan but causeth thē to passe first thorow the wildernesse of this wicked world where howsoeuer hee prouideth for them and causeth their safetie by his almightie protection so that they are now in far better estate then whilest they liued in the spirituall captiuitie of sinne and Satan yet they are there afflicted with many miseries hunger thirst heate cold sicknesse and diseases with inward mutinies and sedition amongst themselues and with the outward malice and violence of the spirituall Cananites their worldly and wicked enemies with which hauing a while exercised and humbled them and withall wrought in their hearts an earnest desire to come into their heauenly countrey in the end he bringeth them into the spirituall and new Ierusalem The like allusion the Prophet Esay hath speaking of this spirituall deliuerance through Christ Esa 11. 15. 16. Esa 11. 15. 16. Whereas then hee saith I will allure her the meaning is that by his word and holy Spirit he will bring them to true repentance effectually perswading them to leaue the bondage of sinne and Satan and to adioyne themselues to his Church and familie and more specially that he will incline them and change their obstinate resolution in following their idols and make
sauing those which the Lord miraculously bestowed and in this respect howsoeuer they were preserued by God yet had they stil the image of death before them and after they had been tried and humbled by many afflictions were in Gods appointed time brought into the confines of the land of Canaan the countrie of Iericho and the valley of Achor where they enioyed all these blessings with great comfort and contentation so that in respect of the great and sudden alteration they seemed newly transported from death to life So the Church in the time of the Gospell after she is reconciled vnto God and hath passed thorow a wildernesse of affliction for her triall and humiliation is not only sustained in the middest of all her troubles with the inward comfort of Gods Spirit but also is further assured of Gods loue by the outward testimonie of his manifold benefits wherewith she is replenished with such ioy and consolation that shee seemeth vnto her selfe restored from the death of sorrow and miserie to the life of comfort and happines But yet whilest she remaineth in the valley of Achor and but in the borders of the heauenly Canaan howsoeuer shee hath great cause of ioy and contentment in regard of the manifold benefits which God bestoweth vpon her yet is her ioy often intermixed with sorrow and trouble through that cursed Achan the flesh which eagerly coueting the pleasures of sinne and the golden baites of wickednes is thereby allured to sinne and to prouoke Gods wrath by seasing vpon vnlawfull pleasures and profits accursed by God by which inward rebell shee is betrayed vnto her outward enemies those cursed Cananites the world and the diuell so that for a time they preuaile against her But yet in the end she hath an happie issue out of all her afflictions for as when Achan was stoned Israel hauing hereby appeased Gods wrath obtained a famous victory against the men of Ai so when the flesh is mortified which betrayed vs we obtaine a glorious victorie ouer the world and the diuell and so enter into a full possession of the heauenly Canaan And thus appeareth the great similitude which is betweene the passage of the children of Israel out of Egypt into the land of promise and our passage out of the spirituall Egypt the kingdome of sinne and Satan into the heauenly Canaan the true countrie and inheritance of all the Saints which moued the Lord allegorically to allude vnto it in this place as also Esay 65. 10. Esay 65. 10. And this is the benefit here promised The second thing specified is the time when the Lord would bestow it in this phrase from thence which in the Scriptures is sometimes referred to the time and sometime to the place and accordingly here it is diuersly interpreted by some of the place referring it to the desert namely that as soone as they came out of the wildernesse of affliction they should enter into this valley of pleasure by others of the time vnderstanding it thus from thence forward or as soone as I haue brought her thorow the wildernesse and haue replenished her with the inward comfort of my Spirit I will giue her a reall assurance of my loue and not only speake comfortablie vnto her heart by my word and Spirit but also in effect and deed assure her further of my loue and fauour by multiplying vpon her my mercies and manifold benefits The which interpretation is not much different from the other but the rather to be embraced because it hath better dependancie with the former benefit for as soone as the Lord hath inwardly comforted his people by his word and Spirit then presently hee giueth them a true sense of his loue and fauour by bestowing vpon them innumerable benefits spirituall and temporall The third thing heere expressed is the end why God giueth and the Church receiueth these his gifts and graces not onely that shee may haue by them ioy and comfort in their present vse but that they may serue as pledges and earnest penies to confirme their hope and assurance of the possession of eternall happines the which is signified by this phrase For the doore of hope For that is said to be the doore of hope which giueth entrance vnto hope by offering some assurance that we shall obtaine the thing hoped for As therefore the Lord gaue to the people of Israel the valley of Achor that it should be vnto them a doore of hope because the possession of the borders was a pledge vnto them that they should enioy the whole land of promise so the manifold benefits which the Lord bestoweth vpon the faithfull whilest they be in the borders of Canaan the Church militant are vnto them a doore of hope being assured pledges that after we haue a while fought with our spirituall enemies wee shall haue full possession of the heauenly Canaan and the new Ierusalem And these are the benefits which are here allegorically promised Now the reason why the Lord speaking of the spirituall deliuerance and happines of his people alludeth to their temporall deliuerance out of Egypt and entrance into the land of Canaan was first that hereby he might strengthen their faith in the full assurance of his promises seeing they had alreadie experience of his truth power mercy and goodnes in their former deliuerance when as the grieuous sins and great vnworthines of their forefathers could not moue him to change his purpose nor frustrate his word because his couenant was grounded not vpon their deserts but vpon his owne vndeserued loue and meere good will And secondly in promising new benefits he doth by this allusion put them in minde of the old that by the remembrance of these and hope of the other they might be moued to true thankfulnes and obedience The second thing to bee considered in this verse is the Churches ioy and thankfulnesse in the present fruition of Gods gifts and future hope of greater benefits signified in these words And she shal sing there as in the daies of her youth and as in the day when as she came vp out of the land of Egypt In which words is expressed the Churches ioy and thankfulnes together with the place or time thereof their ioy and thankfulnes is signified by their singing of praises vnto God the author of all these benefits which continuing in the former allegorie and allusion he compareth to that reioycing and praising God which the Israelites vsed after their deliuerance out of Egypt when as they saw Pharaoh and his armie drowned in the red sea of which we may reade Exod. 15. vnder which speciall we are generally to vnderstand all Exod. 15. their reioycing and songs of praises for all Gods benefits especially when they were in the valley of Achor and had entred into the possession of the land of promise Whereas then he saith that she shall sing as in the daies of her youth and childhood we are hereby to vnderstand the time of her
howsoeuer she might fall through infirmitie yet she should neuer fall away though she may offend her husband by her corruptions and imperfections yet she should neuer forsake him nor desist in her faith and holy obedience So that neither her sins past nor her sins to come should be able to separate her from the Lord her husband not her sins past because they should be blotted out of remembrance and washed away by Christs blood nor her sinnes to come for as much as shee should be endued with such sinceritie and indignitie of heart that she should neuer sin with full consent of will nor euer leaue the Lord to commit spirituall adulterie with sinne and Satan Neither should want of righteousnes cause her to be reiected seeing shee should bee adorned with the glorious robe of Christs righteousnes imputed vnto her and also by vertue of Gods Spirit dwelling in her she should be enabled to walke before the Lord in the integritie and vprightnes of her heart indeauouring to performe all duties of holines and righteousnes vnto him Secondly whereas error and blindnesse of iudgement is a 2 The Church is married vnto Christ in iudgement cause of diuorce and separation seeing thereby the wife is moued to preferre an adulterer before her lawfull husband therfore that this may not be a cause of separation betweene him and his Church the Lord promiseth that he will endue her with a cleare and wise iudgement whereby she shall bee able to discerne betweene good and euill right and wrong and how much more profitable will it be for her to embrace the Lord as her only husband louing reuerencing and obeying him in all things than to forsake him and to follow after her adulterous louers that is idols the world Satan and the pleasures of sinne which last but for a season and in the end bring euerlasting destruction and how much better it is to embrace his pure worship reuealed in his word then to follow humane traditions and her owne inuentions Thirdly the wife is moued to breake her coniugall fidelitie 3. The Church is maried to Christ in mercie and beneficence and to leaue her husband and follow her louers when as she is brought into doubt of his loue and good will in respect of his illiberall cariage towards her and when as by his niggardly restraining her of necessaries she is brought into extremitie and want for then being hopelesse at home she rangeth abroad and seeketh help of strangers when her husband neglecteth her Whereas contrariwise when shee hath assured testimonie of his loue by his readines to supplie all her necessities to the vttermost of his power it is a notable meanes to work in her loue towards him and to preserue her faith inuiolable And thus it fareth in this spirituall mariage when we doubt of Gods loue and fauour and are brought into extreame exigents through our spirituall or corporall wants then our corrupt nature inclineth vs to leaue trusting and depending vpon the Lord and to follow Idols Saints Angels and Images looking for by them a supplie of that wherein we thinke that the Lord is defectiue And therefore he heere promiseth that he will also marrie her vnto himselfe in mercie or as the word may more fitly in this place signifie in benignitie and beneficence that is that he will so multiplie vpon her mercies and benefits as thereby shee shall haue full assurance of his loue and prouidence watching ouer her and shall by his bountie be so furnished with all necessaries that she shall not need to depend vpon any other The which promise is accomplished both in respect of corporal and spirituall benefits for if the first be wanting the Lord giueth the other in such plentie and abundance that in the middest of worldly wants she shal haue little cause to doubt of Gods loue and liberalitie seeing he doth bestow vpon her these rich treasures and gifts of greatest value And thus haue we this prophecie expounded Ier. 32. 40. I will make an euerlasting couenant with them that I will neuer turne away Jer. 32. 40. 41. from them to do them good c. 41. Yea I will delite in them to do them good c. Fourthly because when the husband is of an austere rigorous and impacable nature so as he will not beare with his 4. The Church is married to Christs compassion wiues infirmities but punisheth euery fault in all bitternesse and extremitie it is a notable meanes to worke in her alienation of minde and to moue her to affect others more then him and contrariwise compassion and readines to pardon faults and passe by infirmities is a singular meanes to nourish loue and fidelitie therefore the Lord promiseth in the next place that he wil marrie the Church in mercy and compassion so that though through frailtie she fall and by her sinnes offend him yet this shall bee no sufficient cause to moue her desperately to forsake and flee from him seeing he is so full of mercie and compassion that she can be no more readie to repent then he to forgiue nor to aske pardon then he to grant it And that not only for light and veniall sinnes nor for offences seldome committed but for all her sinnes most grieuous and innumerable and this is implied in that he here vseth the plurall number saying that he will marrie her in mercies to note the multitude of his mercies whereby he is readie to forgiue a multitude of sinnes The like place vnto this we haue Ier. 31. 34. For I will forgiue their iniquitie Jer 31. 34. Esay 54. 10. and remember their sinnes no more So Esay 54. 10. The mountaines shall remoue and the hilles shall fall downe but my mercy shall not depart from thee c. Fifthly because all loue and benefits cannot restraine an 5. The Lord marrieth his Church in faithfulnes inconstant woman who is naturally addicted to lust and vncleannesse but that vpon euery occasion she is apt to forsake her husband and follow her louers therefore in the next place the Lord saith that he will marrie his Church in faithfulnes wherby we are to vnderstand that not only the Lord himselfe will continue faithfull and constant in his loue to the Church but that also he will by his holy Spirit wherewith his Church and he are ioyned in marriage so rule her affections mortifie her naturall lightnesse and pronenesse to spirituall adulterie and confirme and strengthen her in constancie and fidelitie that shee shall euer keepe her mariage faith inuiolable and reserue her selfe for him alone pure and vndefiled Where we may further note that he doth the third time repeate these words I will marrie thee vnto me to this end that we might by this his redoubling of his speech bee the more vndoubtedly assured of the certaintie of this holy and heauenly contract of which we are easily moued to make some question in respect of Gods glorious Maiestie and incomprehensible
the earth and I will haue mercie vpon her that was not pitied and I will say vnto them which were not my people thou art my people and they shall say thou art my God In which words is set downe first the multiplication of the Church and secondly The exposition the meanes whereby it should bee multiplied The first in these words And I will sow her vnto me in the earth The which speech is allegoricall borrowed from the practise of husbandmen who desiring increase of their corne doe sow it in the ground so the Lord promiseth that hee will sow his Church that is he will multiplie and exceedingly increase it as the seed is multiplied which is sowne in the earth so that it shall no longer be contained within the narrow borders of the land of Canaan but be propagated farre and wide ouer the whole face of the earth Where he alludeth to the name Izreel signifying the seed of God of which hee had spoken in the former verse although the word her being of the feminine gender hath relation vnto the spouse for whereas his meaning was that hee would sow Izreel his seed he saith he will sow her because all this while he had spoken of his Church and faithfull people vnder the name and title of a wife But besides the multiplying of the Church here is also as I take it promised the continuall stabilitie therof for so this word sowing or planting signifieth as appeareth Ier. 24. 6. I will plant them and not roote them out Psal 92. 13. 14. Ier. 31. 27. 28. 42. 10. Iere. 24. 6. Psal 92. 13. 14. Iere. 31. 27. 42. 10. Further he saith that he will sow her vnto himselfe where he noteth the end why he would multiplie his Church and people namely that they being chosen and called might glorifie his name by seruing and obeying him and this is the maine end not onely of our calling but also of our creation and redemption 2. Cor. 6. 20. Ephes 1. 4. Tit. 2. 14. 2 Cor. 6. 20. Ephes 1. 4. Tit. 2. 14. Againe whereas hee saith that hee will sow her in the earth without any special restraint vnto any particular place the meaning is that hee would sow her thorowout the whole earth and no longer confine her within the limits of Canaan the which promise was accordingly accomplished when Christ gaue commandement to his Apostles and Disciples that they should goe teach all nations Matth. 28. 20. the which they also performed as appeareth in the Acts of the Apostles Matth. 28. 20. And this is the promise concerning the multiplying of the Church Now the meanes whereby hee would increase it to so great a number is expressed whereas he saith that hee will haue mercie vpon Lo-ruchamah and will call Lo-ammi his people wherby he vnderstandeth the calling not only of the ten tribes but also by occasion of them the Gentiles amongst whom they were scattered as the Apostle plainly expoundeth this prophecie Rom. 9. 24. 1. Pet. 2. 10. for of whom it might be said Rom. 9. 24. 25. 1. Pet. 2. 10. that they were without mercie and not Gods people of thē he promiseth that he would haue mercie and chuse them for his people but this might be said not of the Israelites alone but also of the Gentiles as the Apostles testifie and therefore of them also this prophecie is to be vnderstood And these are the meanes whereby the seed of the faithfull is multiplied In the last place he setteth downe the disposition affection and dutie of the Church being called in these words And they shall say thou art my God Where there is implied the entire loue of the Church towards God in that she vseth here the vocatiue case as the originall hath it and by a certaine kind of hearty acclamation crieth out O my God which briefe maner of speech doth most pathetically expresse the otherwise vnexpressable affection passion of the heart So Thomas rauished with Christs assured presence crieth out My Lord and my God Ioh. 20. Ioh. 20. 28. 28. and Mary v. 16. Rabboni Master Rom. 8. 15. Secondly that Rom. 8. 15. she shall not only beleeue that the Lord is her God but also acknowledge and make profession hereof for she shall not only thinke it but also say it Thirdly that she shall inuocate and call vpon his name as is signified in this phrase of speech O my God And this is the meaning of these words The doctrines which The do ∣ ctrines arise out of thē are these First whereas the Lord saith that he will sow his Church hence we learne that the Lord is the sole cause of The Lord is the principall cause of multiplying the Church Ephes 2. 5. the multiplying of his Church by his word and Spirit and not our owne inclination and free will for we are as seed in the hand of the sower vnlesse hee husband vs wee will euer remaine vnfruitfull Eph. 2. 5. And this the Apostle affirmeth namely that the faithfull are not borne of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1. 13. Iohn 1. 13. God multiplieth his church for his owne glorie 1. Pet. 2. 10. 11. 12. Secondly we learne here that the Lord doth sow or multiplie the Church vnto himself that is for his own glory worship and seruice that the Church being chosen to be a royall Priesthood and holy nation may abstaine frō fleshly lusts haue their cōuersation honest that so God may be glorified euen of those that are without And therfore seeing the Lord hath made choice of vs for this purpose let vs labour to attaine vnto our end otherwise we can haue no assurance that we are in the nūber of Gods people seeing it is impossible that he shuld be frustrate of his end Thirdly by this chāge of names no mercy into mercy no Gods anger turned into loue people into a people we learne that in the time of the Gospel Gods anger is turned into loue iudgement into mercy punishment into reward cōdemnation into life saluation by vertue of Christs merits mediation The which serueth notablie for the consolation of al those that mourne in Sion whē as being beaten downe by the apprehēsion of Gods anger the sight of sinne and the curse of the law they consider that Christ hath freed them from them all reconciled them vnto God and procured for them remission of their sinnes Fourthly we here learne that the wall of separation is broken The Iewes and Gentiles gathered into one Church downe both Iewes and Gentiles admitted into one and the same Church so that as our Sauiour speaketh there is now but one sheepfold one shepheard Ioh. 10. 16. See p. 125. 133. 135. Fiftly we here learne that our vocation was altogether free and vndeserued for when as we were without mercy deseruing Our vocatiō is
of free grace rather iudgement condemnation the Lord had mercy vpon vs whē we were no people but aliants strangers yea enemies vnto God the Lord of his free grace made vs his people yea of his owne familie and this the Apostle plainly sheweth 2. Tim. 1. 9. As therfore no conceit of our own worthines should 2. Tim. 1. 9. make vs to derogate any from Gods free grace vndeserued loue so neither ought our vnworthines cause vs to doubt of thē seeing without respect of our deserts the Lord hath chosen vs. Sixtly we here learne that our saluation hath his beginning in Gods mercy for by reason of our sins we are in misery in the Gods mercie the beginning of our saluation state of condemnation the which our miserable condition is so much the more miserable in that of our selues we cannot possiblie come out of our miserie but God in mercy pardoning our sins for Christs merits freeth vs from our wretched estate and aduanceth vs to all glorie and happinesse Seuenthly this serueth notably for the consolation of euerie The faithfull are consident in Gods mercie true mēber of the Church in that they are assured that they haue obtained Gods mercy so that though they haue fallē through infirmity they need not with Adam to hide thēselues frō Gods presence but in cōfident assurāce of pardon forgiuenes go boldly vnto the throne of grace that they may receiue mercy find grace to helpe in the time of need as it is Hebr. 4. 16. 10. 22. Hebr. 4. 16. 10. 22. As God chuseth vs so we chuse him Lastly we here learne that as the Lord maketh choice of vs to be his people so we answerably must make choice of him to be our God as he sheweth his loue towards vs so we must be ready to expresse ours towards him by our holy obediēce zeale of his glory as he professeth that we are his people aboue before al other natiōs not called so we must not only inwardly know and beleeue that he is our God in our hearts performe seruice vnto him but we must say with the Church in this place O my God that is acknowledge cōfesse that he is our Lord Sauiour opēly and in the sight of mē publikely performe vnto him his pure worship seruice which he requireth in his word that not only whē by our professiō glorifying God we grace our selues but also when we incurre thereby shame reproch affliction and persecution In a word we must with the Church here in all our need and necessaries inuocate and call vpon Gods name and wholly depend vpon and expect from him all things necessarie for this life and the life to come FINIS LECTVRES VPON THE THIRD CHAPTER OF THE PROPHECIE OF HOSEA IN this Chapter the Lord sheweth that The argument of the Chapter howsoeuer the Church of Israell had grieuously offended him by her Idolatry vnthankfulnesse and voluptuousnesse yet hee did not cease to loue her and in his loue to seeke her conuersion and saluation and therefore because fond and cockering loue would but cause her to continue in those her sinnes to her vtter destruction his purpose was to afflict and chastice her with a miserable and tedious captiuitie wherein shee should liue in a poore and contemptible estate vnder the tyranny of her enimies without her owne lawes magistracy or any forme of gouernement and without the publike meanes of worshipping eyther God or her Idols Howbeit least shee should desperately sincke vnder the waight of this tedious and grieuous affliction hee promiseth that in the end after that by his chastisements he hath humbled her hee will conuert and turne her vnto himselfe by true repentance and so receiue her into his former grace and fauour And this is the maine argument of this Chapter out of The generall parts which wee may obserue the parts thereof which are two The first is a testification of Gods loue towards the Church of Israell verse 1. The second is an approbation of this loue by a two-fold fruit thereof the first is by inflicting on her fatherly chastisements that so she might be restrained from running on in her sinnes to her perdition The second is the sanctifying of this affliction to her vse and benefit namely for her true Repentance and conuersion to God And these are the generall parts of this Chapter Now the maine drift and scope of all is that the Lord might containe The scope of the Prophecie the people in an euen course so as they should neyther presumptuously and securely goe on in their sinnes without repentance nor desperately sinck vnder the guilt and punishment of them For whereas their present prosperity might cause them securely to promise vnto themselues immunitie from punishment and Gods former promises of inriching and multiplying the Church of Israell might cause them to imagine that though the Lord suffered them to be led into captiuitie yet hee would in some short time deliuer them and speedely aduance them to all happinesse by multiplying vppon them the former benefits the Lord meeting with this their security and presumption assureth them that he would not so easily forget their grieuous sinnes whereby they had so long and often prouoked him but before he would be reconciled vnto them his purpose was seuerely to correct them with a miserable Captiuitie wherein they should bee grieuously afflicted with pinching pouerty and base contempt and that not for a short space but for a long time euen vntill the comming of the Messias And on the other side whereas when they were grieuously afflicted they might easily be moued to doubt of gods loue and to thincke their estate desperate both because misery and calamitie doth cause men more clearely to see and more sensibly to feele the haynousnesse of sinne and to apprehend the wrath of God due vnto them and also in that they found and felt the fruites of Gods anger loading them with afflictions and withall might doubt that they should neuer againe be reconciled vnto God or be made partakers of any of his gratious promises seeing they were so long deferred and their punishments so tediously continued therefore the Lord giueth them some comfort in the middest of trouble by assuring them that notwithstanding their manifold sinnes yet hee loued them that in loue hee did chastise and correct them for their conuersion and amendement and that howsoeuer their afflictions were grieuous and tedious yet they should not continue for euer for after hee had by them made them to forsake their Idolatry and other sinnes he would admit them to be his Church and people and continue them in his feare and pure worship ANd this is the maine scope and chiefe end of this Prophecie In the next place we are to speak of the special parts thereof And first of the testification of Gods loue towards the Church of Israell Ver. 1. And the
Lord said vnto Verse 1 me goe yet and loue a woman beloued of her husband and was an harlot according to the loue of the Lord towards the children of Israell yet they looked to other Gods loued the wine bottles In which words the loue of God is typically propounded The exposition and afterwards plainely expounded it is typically shadowed vnder another vision not much vnlike vnto the former Chap. 1. 2. wherein the Lord commaundeth the Prophet to loue an adulterous and vngratefull harlot not that indeed he would haue him to set his affection vpon such an one seeing it was a thing vnlawfull and dishonest for the Prophet of God to loue an Adultresse being another mans wife but that hee hauing receiued this commaundement by vision might propound it as a Parable vnto the people that hereby they who were dull of conceit might see both the loue and mercy of God and their owne wickednesse and vnworthynesse represented as in a cleare glasse or plaine picture As though he should say go yet againe vnto the Israelites and propound this parable vnto them that the Lord is like vnto a husband who continueth to loue his wife though she neglecting his loue and forgetting his benefits haue forsaken him committed whoredome with her louers and giuen ouer her selfe vnto all voluptuous pleasures But let vs come to the words more particularly And the Lord said vnto mee that is after I had deliuered the former Prophecie the Lord againe spake vnto me by vision saying goe yet againe that is content not thy selfe to haue spoken once of my mercy loue and gracious benefites and of the wickednesse and vnworthinesse of this people but againe repeate and reiterate these things vnto them that so eyther they may be moued at the second hearing or that their obstinacie and hardnesse of heart may be manifested and they left without excuse And loue a woman beloued of her husband and was an harlot that is by propounding vnto them this Parable shew them that I am a gracious Husband in that notwithstanding their manifold whoredomes I continue to loue them and withall conuince them of their grose wickednesse and vnthankfulnesse in that all my loue and gracious benefits will not restraine them from committing Idolatrie and spirituall adultery with false Gods In which Parable vnder the husband wee are to vnderstand God himselfe who loued his people from all eternitie and continued constant in his loue euen after the people had broken their mariage faith plighted vnto him in mount Sinai and committed spirituall whoredome with false Gods By the wife wee are to vnderstand the people of Israell and not the people of Iuda as some haue imagined for first in this first verse here mention is made of the children of Israell and secondly it is not true of the Iewes that they should be without Magistrates and gouernement for the Scepter might not depart from Iuda till the Messias came Gen. 49. 10 Gen. 49. 10. But is was verified in the ten tribes who had no Magistrates of their owne in the time of their captiuitie Yea but the ten Tribes were diuorced from God excluded out of the couenant and for euer debarred of mercy how then could it be said of them that God loued them as his spouse and that they should being conuerted seeke the Lord I answere that we are not to vnderstand these words generally of the whole people of Israell but of those onely amongest them which belonged to Gods election for of these alone it could truely be said that God loued them and that being conuerted they should seeke the lord And vnderstanding it of them we may easily answere the former obiections for though they were excluded out of the couenant of works yet this hindreth them not from being admitted into the couenant of grace though they were debarred of mercy in respect of their deliuerance out of a temporall captiuitie yet they obtained mercy in regard of their spirituall freedom out of the captiuitie of sinne and Sathan though they were for euer exiled out of the earthly Canaan yet being reconciled vnto God in Christ they might neuerthelesse become Citizens of the heauenly Ierusalem Lastly by the Prophet who is commaunded by God to loue this Adultresse beloued of her husband wee are to vnderstand Iesus Christ who loued these elect Israelites which were exculded out of the couenant of works and marryed them vnto himselfe by making with them the new couenant of grace and this appeareth in that hee willeth him to loue her with such loue as the Lord loued her namely with a constant most infinite and eternall loue which properly can be ascribed to no other sauing to our Sauiour Iesus Christ alone And this is the meaning of this parable The exposition followeth According to the loue of the Lord towards the children of Israell yet or when as they looked to other Gods and loued the wine bottles In which words the Lords loue is amplyfied by the wickednesse and vnworthinesse of the people and the peoples sinne aggrauated by the loue and goodnesse of God towards them The Lords loue is hereby commended in that he did not onely loue this people whilest they loued him kept their coniugall faith and serued him according to his word but euen when they dispised him forsooke him violated their faith and committed spirituall whoredome with false Gods the which he could neuer haue done had not his loue beene infinite most constant and eternall Secondly their sinne and wickednesse is exceedingly aggrauated in that they were so vngratefull and obstinate in their Idolatry that neyther Gods loue nor all his manifold benefits which he had multiplyed vpon them as pledges of his endlesse loue could moue them to loue him againe nor containe them in their fidelitie nor restraine them from committing spirituall fornication with false Gods If a wife doe not loue her husband who loatheth her and behaueth himselfe towards her cruelly and inhumanely though this doth not altogether take away her fault yet it doth much extenuate and excuse it but if she loue not such a husband as entirely loueth her nor will be restrained by his great kindnes and manifold benefits from breaking her faith and following her louers her fault is so haynous that it admitteth of no excuse but such a louing husband was the Lord to this Church of Israell and such a rebellious and vnfaithfull wife was she to him and therefore her wickednesse was so much the more grieuous and intollerable But let vs come to the particular branches of their sin the first whereof is expressed in these words Yet they looked to other Gods by which phrase with the Hebrewes is vsually signified loue and desire hope and trust reposed in that thing which they are said to looke after Wheras therefore they are said to looke after other Gods the meaning is that they set their hearts and affections vpon them and hoped and trusted in them and in these respects
in the end their patient abiding shall be gladnesse as it is Pro. 10. 28. Pro. 10. 28. The second thing to be obserued is that the Lord will not presently be reconciled with his people and shew vnto God trieth our Repentance by afflictions before he restoreth vs to fauour them the wonted signes of his fauour till he hath taken tryall of their repentance by manifold afflictions and this he doth not so much to approue their vnfayned repentance to himselfe for hee searcheth the heart and raignes and therefore needeth not these outward signes but first that by these signes their owne faith may be assured that they are truely conuerted seeing they endure the tryall with patience because they haue sinned Secondly that he may shew his detestation of sinne in that he will not easily be reconciled euen with those whom hee dearely loueth when they haue grieuously offended Thirdly that by these corrections he may make them carefull for the time to come that they doe not againe by their sinnes prouoke his displeasure for hee that with a wounded conscience and broken spirit hath long sought and sued for mercie and hath spent many a bitter sigh and grieuous grone before hee could attaine vnto the assurance of gods fauour hauing obtained it will not easily be allured againe by his sinnes to hazard and loose it Fourthly that hereby he may glorifie his name by approuing his iustice and righteous iudgements euen to those that are with out when as they see that he will not winke at sinne no not in his dearest children who otherwise would take occasion vpon their sinne and impunitie to blaspheme 2 Sam. 12. 14. 2 Sam. 12. 14. Lastly that hee may hereby teach the wicked what they are to expect for if the Lord so correcteth those sinnes in his children which of infirmitie they haue committed how will hee punish the sinnes of wicked men which they commit with full consent of will If he be displeased with the faithfull and will not presently assure them of his fauour after they haue repented then what can they looke for that continue in their sinnes without repentance but that he will poure vpon them the full viols of his wrath If he so seuerely chastiseth sinne in his sonnes and friends how grieuously will he punish it in slaues and enimies examples hereof we haue in Adam Dauid Ezechias the people of Israell and Christ himselfe The vse hereof is that we carefully take heede that wee doe not wound our Consciences by committing against our knowledge grieuous sinnes seeing we are assured if wee belong vnto God that hee will sharply chastise vs for it and will not suffer the beames of his loue comfortably to shine vpon vs till wee haue approued our repentance by many tryals and haue indured much more griefe and sorrow through our crosses and the restraint of his loue then our pleasure and delight was in the committing of our sinnes and therefore let vs not to please the flesh wound the spirit nor purchase a dram of carnall delight with a pound of sorrow Secondly this may serue to comfort and refresh vs when as we are ready to sincke vnder the waight of sinne and heauie burthen of affliction and in regard hereof are readie to conclude that we are cast out of Gods fauour for then wee are to remember that the Lord oftentimes restrayneth the signes of his fauour and continueth the afflictions of those whom notwithstanding he dearely loueth for the causes aboue said c. Thirdly whereas the Lord saith that shee shall stay for God afflicteth vs for sin that we may learne to hate it him in her afflicted estate and shall not play the harlot c. hence we learne that the reason why the Lord continueth to restraine his fauour and to afflict his people is not because he hateth them but that hereby they may bee moued more seriously to repent and to flye from their sinnes with greater detestation when they see these miserable effects that follow them If our heauenly father when wee grieuously offend should cocker vs and shew no signe of his displeasure or being somewhat offended should presently be reconciled vs we finding no bitternesse neyther of Gods anger nor of affliction which might cause vs to distast the sweet pleasures of sin would neuer soundly and seriously repent of them but when we apprehend his heauie displeasure and cannot with much entreaty be assured of reconciliation when wee feele the smart of sharp afflictions and can by no meanes find ease then we call our sinnes to remembrance and are grieued at the heart that we haue committed them then we hate and detest them as being the fountaine from which doe flow these waters of bitternes and then we resolue with our selues that if our heauenly father will but this once forgiue and be reconciled vnto vs if he will but cause the wonted beames of his fauour to shine vpon vs and ease vs of the heauie burthen of our afflictions we will neuer againe be perswaded so by our sins to prouoke his displeasure though all the profit pleasures and preferment of the world were offred vnto vs. The vse which we are to make hereof is that when the Lord doth exercise vs with afflictions we exercise our selues in repentance and make the day of tribulation the day of humiliation for this is the maine end why the Lord afflicteth vs which when he hath attained hee will put an end to our afflictions and therefore the way to ease our selues of the burthen of punishment is to cast away the burthen of our transgressions the best meanes to lighten our soules with sauing comfort is to loade them with bitter sorrow for sinne if we would haue God well pleased with vs we must be displeased with our selues and if euer we meane to come vnto the pallace of ioy wee must trauaile vnto it by the path of mourning For blessed are they that mourne for they shall bee Mat. 5. 4. Luke 6. 21. comforted Blessed are they that weepe for they shall laugh Fourthly whereas the Lord saith Thou shalt not play the God onely restraineth vs frō running headlong into sinne Harlot not so much by way of prohibition teaching them what he would not haue them doe as by actuall restraint shewing what he would cause and inable them to refraine notwithstanding their pronenesse thereunto through their naturall corruption hence we learne what is the chiefe cause whereby we are with-held from running headlong into all manner of sinne namely Gods powerfull word which as it saith Thou shalt not sinne so it enableth vs through the secret operation of his spirit to yeeld obedience For in our owne naturall disposition we are ready to draw sinne vnto vs as with Cart-ropes and to drincke iniquitie like water Esay 5. 18. our thoughts are onely euill and that continually Gen. 6. 5 Gen. 6. 5. We are not able so much as to will that which is
good Phil. Phil. 2. 13. 2. 13. And instead of being restrained by Gods Law from sinne it taketh occasion by the commaundement to worke in vs all manner of concupiscence Rom. 7. 8. But it is onely Rom. 7. 8. Gods Euangelicall and spirituall word whereby we are restrained from sin and enabled to performe obedience when as the spirit giueth life and power to the dead and weake letter by the secret operation thereof maketh it effectuall for the working of that grace in vs which it requireth and to the stirring of vs vp to performe that duty which it enjoyneth Iohn 6. 63. Iohn 6. 63. The vse which we are to make hereof is first that wee yeeld vnto the Lord the whole praise of our obedience and of restrayning vs from committing those sinnes into which we see others fâ—l for he alone maketh the difference between vs and them Secondly that we doe not presumptuously trust in our owne strength thinking that wee are able to stand when others fall but let vs worke out our saluation with feare and trembling and whilest we think we stand let vs take heede of a fall As the Apostle exhorteth Phil. 2. 12. 1 Cor. 10. 12. And wholy distrusting in our owne strength let vs solye rest vpon the Lord and the power of his might Eph. 6. 10. And Ephe. 6. 10. to this end let vs remember the example of Peter Mat. 26 Mat. 66. 33. 74. 33. 74. And thinke with our selues that if this rock were shaken with the tempest of tentation that we who in comparison are but reedes cannot stand steady in our owne strength Lastly considering that Gods powerfull word and spirit vpholdeth vs from falling into sinne we learne continually to craue the Lords assistance and to make that praier which Christ hath taught vs O Lord lead vs not into temptation but deliuer vs from euill and then shall we finde the Lord true of his promise 1. Cor. 10. 13. For he knoweth how 1 Cor. 10. 13. to deliuer the godly out of tentation c. 2. Pet. 2. 9. 2 Pet. 2. 9. Fiftly wee may obserue how the Lord mingleth Mercy with Iudgement and euen in his corrections sheweth his God mingleth Mercie with Iudgement fatherly loue and compassion he will not presently receiue them to mercy but yet he doth not exclude them from it for euer hee correcteth them for a time but least they should faint he promiseth an end to their afflictions hee restraines his fauour and as it were banisheth them his presence not that hee intendeth vtterly to reject them but that they may be moued hereby more soundly and seriously to repent hee diuorceth them from him but in the meane while he reserueth himselfe for them and waiteth for their repentance that hee may restore them into his former fauour How infinite therefore are Gods mercies seeing his judgements are so full of compassion how sweet and comfortable is his loue bountie and goodnesse seeing the actions of his anger and justice are not without the mixture of such comfortable sweetnesse and if he be so gracious when he punisheth how gracious will he appeare when he rewardeth Many examples hereof wee haue in the booke of God when hee cast Adam out of Paradise he giueth him hope to inherite heauen Gen. 3. and when he threatneth him with labour and sorrow he promiseth him a Sauiour in whom he should haue joy and eternall rest When he threatneth captiuitie to the posterity of Abraham he limiteth the time which being expired he Gen. 15. 13. 14 promiseth deliueraunce Hee denounceth against Dauid 2 Sam. 12. temporall punishments but first he pardoneth his sinne and releaseth him of those eternall torments which he deserued Hee layeth vpon Leui a curse that hee should be scattered amongst his people as though he were not a Tribe and had no portion amongst his brethren Gen. 49. 7. but in this Gen. 49. 7. curse was included a blessing for he therefore scattered them that he might gather them vnto himselfe and depriued them of other portions that hee himselfe might be their portion and reward Deut. 10. 8 9. He caused Manasses to be led Deut. 10. 8. 9. captiue and to be bound in chaines but his captiuity was to bee preferred before his libertie his dungeon before his stately pallaces and his chaines of iron were better vnto him then his chaines of gold and most rich ornaments for 2 Chro. 33. God vsed his Captiuitie as a meanes to free him out of the captiuitie of sinne and Sathan his chaines to preserue him from the chaines of darknesse and his dungeon to keepe him from running head-long into the dungeon of hell The vse hereof serueth to comfort vs in afflictions when as we consider that they not onely proceede from loue but also are so tempred with mercy and compassion that they cannot hurt vs they are bitter indeed and vnpleasant vnto the tast but yet they are not poysons to kill vs but wholesome potions which our heauenly Physition hath wisely tempered to cure vs of the diseases of sinne and to purge away our corruptions and howsoeuer they may make vs sicke whilest they are in operation yet this sicknesse tendeth to the recouery of continuall health and to the attaining of eternall life ANd so much concerning the Widdow-hood of the Church of Israell Typically propounded Now wee are to speake of it as it is plainely expounded Verse 4. For the children of Israell shall remaine many dayes without a Verse 4 King and without a Prince and without an Offering and without an Image and without an Ephod and without a Teraphim Where he sheweth first who shall remaine in this estate of a mournfull widdow namely the children of Israell by which we are to vnderstand the ten Tribes who in the land of their Captiuitie were without Priest or Magistrate and not the people of Iuda who had both neyther yet is it to be vnderstood of the whole body of the people but onely of the elect Israelites for they onely remayned for a time without Ciuill or Ecclesiasticall gouernement and without publike meanes of worshipping eyther the true God or Idols for these they would not worship nor communicate with the Gentiles in their Idolatries and God they could not worship after that publike manner prescribed in his word seeing they were exiled from the Temple vntill Christ came who was their King Priest and Prophet which tooke away the difference of places and restored vnto the conuerted Israelites the publike meanes of seruing God whereas the reprobate Israelites euer remained without the true worship of God and not onely vnto a certaine time and were not without Images and Idols seeing they communicated with the heathen in their Idolatryes Secondly he setteth downe the time wherein they should remaine in their widdowes estate namely for the space of many dayes that is euen to the comming of their Messias Iesus Christ which from the sixt
God so his name Dauid implyeth that he is man descended of Dauids posteritie Againe from the conjunction of these two seeking God and Dauid vve gather that God is then alone vvorshipped God is to bee worshipped in Christ aright vvhen as he is worshipped vvith his sonne and in his sonne For in him alone the father is reconciled and well pleased Mat. 3. 17. In him alone we are graciously accepted Ephe. 1. 6. Math. 3. 17. Eph. 1. 6. In him he vvill be vvorshipped and serued and vvhosoeuer vvorshippeth not God the father in his sonne Christ they doe not vvorship the true Iehouah but an idoll of their own framing for vvhosoeuer hath not the sonne hath not the father 1 Ioh. 2. 23. Because howsoeuer they are distinguished 1 Iohn 2. 23. in persons yet they are one in substance of the selfe same nature coessentiall and coeternall Where it appeareth that howsoeuer the Iewes and Turkes doe professe that they worship God the Father yet in truth they do nothing lesse seeing they neither know nor acknowledge his sonne Iesus Christ as their onely Sauiour and redeemer Fourthly whereas he calleth Christ by the name of Dauid The Royall dignitie of the faithfull vve may here obserue the great and royall dignitie of the faithfull in that the Lord vouchsafeth to call himselfe by their name and to call them after his name Because Dauid faithfully serued him in his life therefore he honoureth him after his death reuiuing his memory and eternizing his name by taking it vpon himselfe and so because vve professe his religion and vvorship him though vvith much vveakenesse and imperfection he vouchsafeth vs this dignitie that according to his owne name vvee should bee called Christians Thus hee honoured the Patriarkes Abraham Isaac and Exod. 3. 15. Iacob Exod. 3. 15. And his people Israell in that though he vvere the God of the whole Earth yet he vvould be called after a peculiar manner the God of Israell The vse hereof is that vve zealously serue the Lord and If we honour God hee will honour vs. seeke his glory in honour and dishonour euill report and good report not fearing any vvhit at all that we shall be reproched haue our names traduced and loose that reputation which we haue in the world by being ouer forward and precise in performing the duties of Gods worship and seruice for let vs assure our selues that whilest by our Godly conuersation we honour God hee will not onely cause vs to be honoured in our liues but euen after our death our names shall liue and be kept vpon record in the honourable roule of his holy Seruants and bee calendred amongst the Saints Whereas on the other side the name of the wicked though it be neuer so glorious in their liues yet shall it be ignominious in their death and putrifie in the ayre as fast as their bodyes in the earth as the wise man sheweth Prou. 10. 7. The Prou. 10. 7. memoriall of the iust shall be blessed but the name of the wicked shall rot Fiftly we may obserue that when the people of Israell That we neuer flie to God before wee are throughly humbled are affrighted and terrified with the sight and sence of their sinnes and those miseries which doe accompany them they doe then and not before flye vnto the Lord for grace and mercy in whose example wee haue a notable president of our owne disposition and practise whilest wee continue in our carnall securitie and hardnesse of heart we neuer desire mercy and forgiuenesse whilest we thinke our selues whole and sound wee neuer seeke to our heauenly Physition to be cured of our spirituall Leprosie and sicknesse of sinne whilest we thinke our selues rich and haue no sence of our pouerty and nakednesse we neuer labour after the riches of Gods mercy and Christs merits nor to be clothed with the glorious garment of his innocency and obedience whilest we haue no sence of our owne vnrighteousnesse wee will neuer hunger after Christs righteousnesse whilest wee thinke our selues already highly in gods fauour we neuer seeke to Christ our Mediator to reconcile vs vnto his father but when our hearts are broken contrite our consciences wounded then doe wee earnestly desire the oyle of Gods mercy and the precious baulme of Christs bloud that thereby we may be cured when we see our owne pouertie we labour after the riches of his merits and in a word when we are terrified with the sight and sence of sinne and labour vnder it as a heauie burthen then doe we flye vnto the Lord for comfort and sue vnto Iesus Christ that according to his gracious promise hee will ease and release vs. Of the former we haue Math. 19. 16. 20. Luk. 18. 11. 14. Iob. 41. 6. Luk. 15. and 18. Acts. 2. 37. examples in the young Iusticiarie Mat. 19. 16. 20. The Pharisie Luke 18. 11. 14. And in the Pharasaycall Papists Of the latter in Iob Chap. 41. 6. In Dauid Psal 51. In the prodigall sonne Luke 15. In the poore Publican Luke 18. And in the Iewes Act. 2. 37. Sixtly we may obserue that howsoeuer the Elect are affrighted Son-like feare maketh vs to draw neere vnto God and terrified with the sight and sence of sinne and the apprehension of Gods displeasure yet this their feare doth not make them to flie Gods presence but moueth them with all possible speede to hast vnto him and his goodnesse for they are not like vnto slaues who hauing offended and being without any assurance of their maisters loue do for feare of the whip runne away but like ingenious and well nurtured children who hauing by their faults displeased their father doe not flye his presence but rather runne vnto him and fall downe at his feete acknowledging their fault promising amendement and imploring pardon and forgiuenesse For howsoeuer the apprehension of his displeasure greatly feareth them yet the perswasion of his loue moderateth their feare and begetteth in them some hope of remission and reconciliation So that here wee haue a plaine difference betweene The difference betwene son-like and seruile feare the Son-like feare of the faithfull and the desperate and seruile horrour of the wicked for that causeth them with awfull reuerence to flye vnto the Lord for mercy and forgiuenesse because of the experience which they haue of his goodnesse and the other causeth the wicked to flye from God by reason of the fearefull expectation which they haue of Gods just vengeance Of the former wee haue examples in Dauid Psal 51. In Daniell Chap. 9. 5. And in the prodigall Psal 51. sonne Luk. 15. Of the latter in Saul Iudas and in the Dan. 9. 5. reprobate Apoc. 6. 16. Luke 15. Seauenthly whereas he saith that being affrighted with Apo. 6. 16. the sight and sence of sinne they should hast vnto Gods goodnesse here we learne what is our best place of refuge Gods mercy our best
refuge to flee vnto when our sinnes terrifie vs namely Gods free and vndeserued goodnesse for the shade of Gods mercy is our best shelter when as wee are scorched with the heat of his wrath and our best course when we are pursued by his Iustice is to flye to the throne of his grace and goodnes for pardon and forgiuenesse When therefore our consciences accuse vs for sinne let vs not flye vnto our owne righteousnes merits satisfactions for whatsoeuer wee haue done it was but our Luke 17. 10. duety and no man dischargeth one debt by paying another nor yet to the merits of Saints for they could merit nothing for themselues much lesse for others neyther haue we any proprietie vnto them nor they sufficiency to make satisfaction for the least sinne but we must flye vnto Gods goodnes and expect pardon onely through his free and vndeserued mercy and Christs all sufficient merits An Example hereof we haue in Dauid who hauing sinned doth not seeke for pardon by pleading that he had beene in former times a man according to Gods owne heart or by promising to make satisfaction by his future obedience but disclayming all opinion of desert he onely relyeth himselfe vpon Gods mercy Psal 51. 1. Psal 51. 1. Eightly out of the time of the accomplishing this promise concerning the conuersion and deliuerance of the afflicted Long afflictiōs often necessary for our humiliation Israelits namely that it should be after that they had a long time beene tryed with afflictions and in the last dayes hence we obserue first that such is the obstinacie and hardnes of hart euen sometimes of those that belong to Gods election that they had neede for their humiliation and conuersion to be afflicted not onely with grieuous but also long lasting miseries And therefore it is not alwayes expedient for vs to haue quicke deliuerance out of our afflictions vnlesse they haue wrought that good worke in vs for which they were inflicted that is humiliation and vnfayned repentance for it will little auaile vs to haue our soules wounded with sinne once or twise dressed if they bee so left before they bee perfectly cured because they will againe ranckle and become as dangerous as they were before it will nothing profit vs to haue ben cast into the fierie furnace of affliction if presently wee be taken out before wee be purged and purified from the drosse of our corruptions Secondly wee may obserue that howsoeuer the afflictions The Lord deliuereth out of tedious afflictions of gods elect being tediously continued doe seeme to threaten their vtter distruction yet in the end the Lord will graunt deliuerance cause them to further their conuersion and saluation it may be whilest we deferre our repentance the Lord will delay his helpe as though hee had vtterly forsaken vs but wee may assure our selues that though he bee long in comming to our ayde yet at length hee will come and graunt vnto vs a good issue out of all our trialls Examples hereof wee haue in the Israelits in the Aegyptian captiuitie in Babilon and Assiria in the three Children Daniell in the Lyons den and many others LECTVRES VPON THE FOVRTH CHAPTER OF THE PROPHECIE OF HOSEA THe Prophet hauing in the former Chapter The argument testified and approued the loue of God towards the people of Israell to the end that those who were long to continue in a grieuous Captiuitie might in the middest of their miseries be supported with some comfort doth now againe direct his speach to the Israelites of his owne times accusing and conuincing all states and conditions of diuers grieuous and enormious sinnes which raigned and ruled in the whole land and withall intermixeth such just and well deserued punishments as the Lord was purposed to inflict vpon them vnlesse they preuented them by their vnfained repentance And least the people of Iuda by following their practise should make themselues subiect to the like miseries he admonisheth them not to communicate with them in their sinnes that they might not be pertakers of their punishments And this is the maine argument of this Chapter the parts The generall Analysis of the Chapter thereof are two The first is an accusation or sharp reprehension of the people of Israell for their manifold haynous sinnes from the first Verse to the fifteenth The second is an admonition to the people of Iuda to auoid their sinnes that they may escape their punishments from the fifteenth Verse to the end of the Chapter The first part is expressed in a judiciall forme of proceeding wherein the people of Israel are summoned to appeare and arraigned before the Tribunall of Gods Iudgement to answere such things as should bee laid to their charge namely that they had by their capitall crimes and enormious sinnes offended against their soueraigne Lord the king of heauen and earth and so breaking his Lawes had made themselues guiltie and obnoxious to those punishments which were therin threatned All which their offences were comprized in foure seuerall bils of inditement of which being conuicted there is annexed to euery bill a forme of condemnation to suffer such punishments as they had justly deserued The first bill of inditement is contained Verse 1. and 2. the sentence of condemnation is affixed Verse 3. The second bill Verse 4. the sentence in the 5. The third bill and third sentence are intermixed Verse 6. 7. vnto the 11. The last bill Ver. 12. 13. the sentence of Iudgement in the latter part of the 13. Ver. and in the 14. And these are the speciall branches of this first generall The maine scope of this Prophecie part Now the generall scope of the Lord in all this is that the people who liued so securely in their sinnes that they little or nothing regarded eyther the person of the Prophets or their threatnings might at least be awakened out of their spirituall Lethargie when as they heard themselues summoned before Gods Iudgement Seate and perceiued that the Lord would no longer suffer his word to be contemned in the mouth of his seruants but would plead in his owne cause and examine and try the transgressours of his lawes before his owne Tribunall Seate of Iudgement and so proceed to the condemnation and execution of those whom he found guiltie BVt let vs come to speake of these speciall parts more particularly the first whereof is contayned in the three first verses wherein the people of Israell are by law conuicted and then by Gods just sentence condemned They are conuicted in these words verse 1. Heare the word of the Lord Verse 1 yee children of Israell for the Lord hath a controuersie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land verse 2. By swearing and lying and killing and stealing and whoring they brake out and bloud toucheth bloud Where is set downe first the summons and araignement of the people Heare the
this place may be vnderstood but yet principally as I take it of the latter For whereas the people had long contemned Gods verball contentions by the Prophets and continued in their impenitency without any amendement the Lord now threatneth that he will contend with them after another manner namely by inflicting vpon them his reall Iudgements seeing words would not preuaile with them The like place to this we haue Gen. 6. 3. Therefore the Gen. 6. 3. Lord said my spirit shall not alwayes striue with man because he is but flesh and his dayes shall be an hundred and twenty yeers The meaning is that because the world was rooted in a desperate wickednesse and would not be reclaimed by his spirit preaching vnto them by righteous Noah therefore hee would no longer contend with them in verbal controuersies seeing they were wholy carnall and corrupt but would bring vpon them reall punishments and that within the space of an hundred and twenty yeeres vnlesse in the meane time they preuented his Iudgements by turning from their sinnes by true repentance So here the Prophet telleth them that because Gods word was of no force with them for their amendment the Lord would no longer thus striue with them and seeing his Prophets and their reprehensions were derided neglected and contemned therefore hee would take his owne cause into his owne hand and contend no longer verbally but really with them proceeding from words to blowes from threatnings to punishments The parties betweene whom this debate is are the Lord The parties betweene whom the controuersie is and the people of Israell which are here called the inhabitants of the land whereby he implyeth First that the Lord himselfe was now become their aduersarie seeing there is no controuersie or contention but betweene aduersaries as though hee should say the contention shall not be hereafter betweene you and the Prophets because ye contemne their persons as weake and base men and deride and neglect their admonitions reprehensions and threatnings as though they were false and rediculous but betweene the Lord himselfe and you who is most wise to finde out your sinnes and most just to punish them And this controuersie shall be begun in the Court of Conscience before the Tribunall Seate of Gods Iudgement where by the law which you haue transgressed you shall be conuicted and after shall be fully determined when as hee shall inflict vpon you such reall punishments as your sinnes haue deserued Secondly he hereby implyeth that the Israelites are guilty of enormious sinnes and grieuous transgressions when as he saith that the Lord hath a controuersie with them for such is Gods exact justice that he sueth none but such as are indebted vnto him neyther contendeth he with any but onely such as haue wronged and offended him Thirdly whereas he saith that the Lord had this controuersie with the Inhabitants of the Land hereby first he conuinceth them of their breach of Couenant which they had made with God for howsoeuer the Lord had made good his promise in driuing out the Canaanites and giuing vnto them the Land in possession yet they had broken their promise made to God violated their faith forsaken Gods true Religion and denied their obedience vnto his lawes Secondly he aggrauateth their sinnes and grose ingratitude in that after the Lord had cast out the Canaanites the auncient inhabitants of this country for their Idolatry and other sinnes and giuen this land to the people of Israell for their possession that therein they might make profession of his true religion and glorifie his name by worshipping and seruing him according to his will they neuerthelesse neither remembring gods judgements inflicted vpon the Canaanits nor his mercies multiplyed vpon themselues forsooke the couenant of their God broke his lawes committed idolatrie and all other outragious sinnes and so defiled the land with the same sinnes for the which the Canaanits were expelled in the which gods true religion holinesse of life and righteousnesse should haue raigned and flourished And this was the cause or matter of their inditement in all which the Prophet aymeth at this that he might bring the people to true repentance vpon some hope of their reconciliation for whereas he saith that the Lord had a controuersie with the people hee doth herein include a secret admonition that seeing the Lord was not only far mightier then they but also had the law equitie on his side therefore they should labour after reconciliation by turning vnto him by vnfayned repentance for other meanes there was none to escape his just judgements And this is indeed the maine end at which the Lord aymeth in all his threatnings namely that those his people whom hee threatneth hearing of his judgements might preuent and escape them by their repentance For as a louing father when he threatneth his child sheweth that he hath no desire to punish him seeing by threatning hee giueth him warning to desist from his faults that so he may escape so our gracious and heauenly father threatneth his judgements in the ministerie of the word that heareing them wee may auoyd them by forsaking our sinnes and humbling our selues before him and this end of the Lords contending with his people is plainly Esay 1. 18. Eze. 33. 10. 11. Ier. 18. 7. 8. expressed Esay 1. 18. Ezech. 33. 10. 11. Ier. 18. 7. 8. And so much concerning the cause why the Israelits are arraigned Now wee are to speake of the particular crimes The sinnes whereof the Israelits are accused and condemned whereof they are accused conuicted and condemned and these are of two sorts the first priuatiue or sinnes of omission verse 1. the second positiue or sinnes of commission verse 2. The sinnes of omission whereof they are accused either respect their neighbour or God himselfe those that respect their neighbour are reduced to two heads First sinnes of injustice vnder the word truth Secondly neglect of mercy The sinnes which respect God are all included vnder one namely that there was no knowledge of God in the land and consequently no religion no faith no obedience The first sinne whereof he accuseth them is that there The first sinne that there was no truth in the land was no truth in the land for the vnderstanding whereof we are to know that truth respecteth either the minde and hart and then it is called simplicity or integritie or else the outward carriage and behauiour and that either in our words or speaches which properly is called veritie or else in our workes and actions which is called justice or vpright dealing Whereas therefore he chargeth them that there was no truth in the land the meaning is that there was no simplicitie or integritie in their minds and harts no verity in their speaches nor justice in their actions and because vertues and vices are contraries without meane so that the denying of the one in a subiect capable of it is the affirming of the other therefore
hereby hee implyeth when he saith there was no simplicitie in the land that it was full of hipocrisie and dissimulation and when he affirmeth that there was no veritie he implyeth that there was lying and when he accuseth them to be without truth or justice in their actions he intimateth also that they were full of all manner of fraud and deceit The second sinne whereof he accuseth them is that they The second sinne that they wanted mercy were without mercie the word signifieth either benignitie or beneficence and in the former signification it is referred to the minde and hart and so is called mercy and compassion and in the latter to the words and works and then it is called beneficence and comprehendeth in it all workes of charitie and christianitie as when in our words we are ready to help and benefit our brethren by exhortation counsaile consolation admonition and reprehension and in our workes by defending them with all our power and relieuing them with our riches Whereas therefore he chargeth them to be without mercy his meaning is that they were destitute of all these vertues and neglected all these christian duties and contrariwise he implyeth that their minds were full of malice and cruelty their words rotten and vnsauorie their workes replenished with oppression violence and barbarous inhumanitie And these were the sinnes which respected their neighbours and the breach of the second table their sinnes which immediately respected God are all comprehended in this that there was no knowledge of God in the land vnder The third sin no knowledge of God which particular he compriseth the neglect of all the duties injoyned in the first table and of all religion piety for as from the true sauing knowledge of God as from the root of all graces there springeth Faith affiance hope loue the feare of God obedience and all true worship of God so contrariwise ignorance is the roote of all impietie infidelity diffidence presumption despaire hatred of God contempt disobedience superstition idolatrie And therefore whereas he chargeth them that they were without the knowledge of God he necessarily implyeth that they were vtterly destitute of all grace piety and all true religion and guilty of the breach of all the commandements of the first table for where the roote is dead there the braunches must needes perish Now these their sinnes are aggrauated in that hee saith that there was no veritie mercy nor knowledge of God in the Land First in that it was a Land which God in great mercy had bestowed vpon them to the end that therin they should worship and serue him a land wherein he had protected and preserued them a land wherein he had plentifully afforded vnto them the meanes of attaining these graces of truth mercy and knowledge namely his Word and Sacraments Secondly in that this impietie and neglect of Religion did not onely lurke in some few corners but ouerspread the whole land neyther were there onely some few men tainted with these vices and corruptions but generally the whole body of the people So that they did not onely hide these sinnes as being ashamed of them but being come to bee as it were a common fashion they impudently professed and defended them And so much for the meaning of this first Verse the That the Lord himselfe will contend with those who contemne the ministerie of his Prophets doctrines which are to be obserued are these First we here learne that if Gods Prophets haue long contended vvith a people in Gods cause as his aduocates and doe not preuaile with them by causing them to humble themselues before him by true repentance then the Lord will take his cause into his owne hands and ceasing to contend with them any longer by his word and spirit will prosecute his controuersie with them by afflictions and punishments and if hauing often sent his Ambassadours with reasonable conditions of peace men neglect them and refuse to hearken vnto their ambassage then will this powerfull king march against them with an armie of his judgements and neuer cease encountring them with his plagues till he hath eyther humbled or destroyed them And this appeareth in this place as also Gen. 6. 3. In the example of the Iewes led captiue into Babilon Gen. 6. 3. and afterwards destroyed by the Romaines So that God first dealeth with men by his word and then if this will not preuaile by his chastisements and lastly if these will not reforme them by his destroying plagues and punishments Would we therefore escape his corrections then let vs suffer our selues to be reformed by his word would we not be destroyed by his fearefull punishments then let vs labour to profit by his gentle chastisements The vse hereof serueth for the comfort of Gods faithfull A comfort for Gods ministers Ministers when their persons are disgraced and contemned and their Ministerie neglected and dirided by wicked men then they are to remember that they being the Lords aduocates to pleade his cause against an impenitent people are sure to be strongly backed by the Lords own power wherby those shall be brought vnder who would not submit them selues to be ruled by the scepter of the word Secondly it serueth for the terrour of all those scoffers A terror for contemners of Gods word and desperate wicked men who contemne and deride those threatnings which they heare denounced in the ministerie of the word against them for their sinnes for let such know that if they will not be reclaimed from their wicked courses by the ministery of Gods Prophets the Lord himselfe will follow his owne cause and ceasing any longer to contend with them with his word and spirit he will prosecute them by his judgements and punishments The second thing to be obserued is Gods judiciall course The just administration of Gods iudgements of proceeding in the execution of his Iudgements although being infinite in wisedome power and justice he might sodainely inflict his punishments vpon sinners as soone as they haue offended yet first to approue the justnes of his judgements hee doth in the Ministery of his word summon them before his seate of Iustice arraigne and conuince them that so they may be moued to sue for a pardon by turning vnto God by true repentance hereby preuent deserued punishments So he sent Noah to the old world before he brought the Deluge Lot to Sodome before he destroyed it with fire and brimstone Moyses to Pharaoh before he drowned him in the red sea The Prophets to the Iewes and Israelites before he brought them into Captiuitie and our Sauiour Christ and his Disciples before their vtter destruction and desolation All which as it serueth to commend Gods mercifull justice so also to condemne the hardnes of mens harts and to leaue them without excuse who will not after so manifold warnings turne from their sinnes by vnfained repentance that so they might escape these fearefull punishments Thirdly
whereas hee calleth this summons to Iudgement That the ministery of the word is Gods owne voyce the word of the Lord which notwithstanding was pronounced not by the Lord immediately but by the Prophet hence we learne that the voyce of Gods messengers in the Ministery of the word is to be esteemed as the voyce not of mortall men but as the voyce of the euerliuing God Luke 1. 70. Heb. 1. 1. 2 Pet. 1. 21. speaking by them So it is said Heb. 1. 1. that in old time God spake by his Prophets And our Sauiour Christ saith that they who heare his Disciples and Ministers doe heare him and they who contemne them contemne him Luke 10. 16. And Luk. 10. 16. thus haue the faithfull alwayes esteemed the Ministerie of the word euen as the voyce of God himselfe So the Church Esay 2. 3. Cornelius Acts. 10. 33. The Thessalonians 1. Thes Esa 2. 3. Acts. 10. 33. 1 Thes 2. 13. 2. 13. And so are we also to esteeme of it if euer we meane to finde it to be the strong power of God to saluation vnto vs. When therefore in the ministery of the word we heare sweet consolations offred to all that mourne we mourning are to be comforted hereby euen as if the Lord himselfe from heauen should speake comfortably vnto vs when we heare Gods Iudgements denounced against all vnrepentant sinners we liuing in our impenitencie should no lesse be terrified hereby then if the Lord euen with his owne thundring voyce should proclaime them against vs c. Fourthly whereas he saith that the Lord had a controuersie Gods mercies no just cause of securitie with the inhabitants of the Land vpon which he had bestowed so many benefits hence we learne that Gods former mercyes multiplyed vpon a people should be no motiue to perswade them securely and presumptuously to continue in their sinnes without repentance as though they were exempted from Gods Iudgements nay rather the experience of Gods goodnesse should work in them amendment otherwise they are to assure themselues that if they abuse gods grace vnto wantonnes impenitency and forgetfulnes of him the Lord will more speedely and fearefully punish them then any other If the Lord haue giuen vs pleasures and we abuse them the greater shall be our torments Apoc. 18. 7. If he Apoc. 18. 7. giue vs power and authoritie and we thereby become more insolent proud and rebellious our Iudgements shall be the more increased for the mighty shall bee mightely tormented Wisd 6. 7. If his Gospell and true Religion and we bring Wisd 6. 7. forth no fruits thereof neyther liue according to our holy profession it will not delay but hasten our punishments 1 Pet. 4. 17. Ier. 25. 29. 1 Pet. 4. 17. Iere. 25. 29. And secondly whereas the Lord denounceth his judgements against the inhabitants of the land generally here we learne that a generall defection shall bee punished with a general punishment for it is not with God as with men Vbi multitudo peccantium tollit poenae locum with whom the multitude of offenders doth cause impunitie but he inflicteth God punisheth nationall sinnes with national punishments vpon nationall sinnes nationall punishments for it as easie with him to punish a whole countrey as one priuate man And therefore let vs take heede that we doe not follow a whole multitude vnto euill nor suffer our selues to be caried away in the common streame of sinne least the Lord also sweepe vs away in the vniuersall deluge of his punishments Fiftly we may here obserue what is the cause of all controuersies That sinne is the matter of controuersie betweene God and vs. betweene the Lord and the inhabitants of any land namely their sinnes whereby his law is transgressed If therefore we would not haue the Lord to be our enimie and aduersary if wee would not haue him to summon and arraigne vs before his judgement seate and being conuicted to condemne vs to punishment let vs flye sinne or hauing sinned let vs sue for pardon and reconciliation by turning vnto the Lord and bewayling our sinnes by vnfayned repentance It is the wise mans counsaile that we striue not with a Eccles 6 10. Eccles 8. 1. mighty man least we fall into his hands And our Sauiour aduiseth vs to agree with our aduersarie quickly Math. 5. 25. Math. 5. 25. 1 Cor. 10. 22. What folly then is it in vs by our sinnes to make God our aduersary who is omnipotent and not our aduersarie onely to accuse vs but also our judge to condemne vs or if we haue caused a controuersie betweene vs by our sinnes what madnesse is it to deferre the seeking of our reconciliation with him by turning from our sinnes by vnfayned repentance For if it bee a fearefull thing to fall into the hands of a mightie man how terrible is it to fall into the hands of the euerliuing God As the Apostle speaketh Heb. 10. 31. If Heb. 10. 31. one man sinne against another the Iudge shall iudge it but if a man sinne against the Lord who will pleade for him as Ely speaketh 1 Sam. 2. 25. to his sonnes 1 Sam. 2. 25. And these are the doctrines to be obserued out of the The doctrinea arraignment of the children of Israell before Gods tribunall now let vs in the next place consider what instructions may be gathered out of their particular inditement and out of the speciall crimes laide to their charge which are either sinnes of omission in this verse or of commission in the next Where first we are to obserue that to neglect a duty commaunded To neglect a dutie is as well a sinne as to commit a vice forbidden is reputed in Gods sight a grieuous sinne as well as to commit a vice forbidden and that we make God our aduersarie when he findeth vs emptie of goodnesse as well as when wee are replenished with euill that though wee neuer actually committed any sin yet if we haue omitted those dueties which God requireth it will be sufficient matter for our condemnation Meroz was cursed not for fighing against gods people but because they did not assist them in the battaile against the mighty Iudg. 5. 23. Diues was tormented in hell not for taking away food from Lazarus but because seeing him in want he did not relieue him Luk. 16. The vnprofitable seruant was cast into vtter darknesse not for mispending Gods tallent but because he had not well vsed it to his maisters aduantage Mat. 25. 27. 30. The foolish Mat. 25. 27. 33 Virgins were shut out of the marriage chamber not because their Lamps were full of false light deceit rapine and cruelty but because they were emptye of the oyle of faith charitie and a good conscience Mat. 25. 3. And the reprobate are condemned at the day of Iudgement not for taking the meate from the hungrie but for not feeding them not for dislodging the stranger but
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
are once spoyled weakned maymed vvounded especially Gods spirit which by their presumptuous sinnes they haue grieued being departed from them The second thing to be obserued is that he comprehendeth All impietie comprised vnder vnlavvfull swearing all impietie and the whole breach of the first table vnder this one sin of vnlawfull swearing and as in the former Verse he had comprised all the sinnes of omission vnder the want of knowledge as being the fountaine of all the rest and the internall root from which they spring so here he comprehendeth all sinnes of commission vnder this one of abusing Gods holy name which is an external sin of the tongue First because it is an vndoubted signe an inseperable companion of all manner of wickednesse for hee that maketh no conscience of blaspeming Gods holy name by eyther false or vaine and idle oathes he maketh conscience of no sinne but would if he might with as little disgrace and danger doe it commit all manner of impietie hee that will not be restrained by Gods feare loue mercy goodnesse and the manifold benefits which he hath receiued of him from vaine swearing whereby he receiueth no profit but losse euen the losse of Gods fauour the assurance of saluation of a good conscience and of reputation amongst those that feare God nor any pleasure vnlesse he take like the Diuell himselfe a hellish pleasure in acting sinne and despiting God nor hath thereby any credit but rather is branded with the black marke of a prophane person hee that will contemptuously trample vnder feete the precious body and bloud of Jesus Christ which he spared not to giue for our redemption and so irreligiously scorne the greatest benefit that euer the Lord bestowed vpon vs it is not to be doubted but that this man what shew soeuer hee maketh is a prophane person who when hee is allured by the baites of the world riches honours and pleasures will not stick to commit any manner of wickednesse seeing he is ready to commit this horrible sinne of blaspheming gods name being induced therunto without any respect of the least good Secondly he implyeth vnder this one sinne of swearing all the sinnes commited against the first table because all these sinnes are linked together and so inseperably ioyned one with the other that whosoeuer is held in bondage vnder one of them he is subiect to the rest according to that Iam. 2. 10. Whosoeuer shall keepe the whole law and yet faileth in Iam. 2. 10. 11. one point he is guiltie of all The reason is because hee that wilfully neglecteth any part of Gods Law he doth not performe any one dutie as he ought in obedience to gods commandement and for the aduancement of his glory but for sinister respects for if out of a good conscience and the true feare of God he performed any duety then the same causes would moue him to performe all seeing God injoyneth one commandement as well as another as the Apostle there reasoneth Verse 11. The vse hereof is that we make conscience not onely of one but of all Gods Commandements and that we carefully auoyde not onely this or that sin as Herod did but all kinds and degrees of sin especially false or vaine swearing for this alone includeth or necessarily inferreth all manner of impietie and therefore let blasphemous swearers make at some times what shew of religion they will yet vve may safely and surely conclude with the Apostle as in the generall so especially of this sinne of blaspheming Gods Name that if any amongest you seemeth Religious and refraineth not his Iames. 1. 26. Tongne from customable swearing and vaine Oathes hee but deceiueth his owne heart and his Religion is in vaine Iames. 1. 26. The third thing to bee obserned is that the Lord conuinceth Why God condemneth all sinnes vnder the names of those which are greatest in that kinde and condemneth the Israelits of all their transgressions vnder the names of the greatest sins of that kinde as cruelty and oppression vnder the name of murther all manner of deceipt vnder the name of theft all kinds of vncleannesse vnder the name of whoring and adulterie And this he doth Reason The First First to giue vs to vnderstand that howsoeuer wee make small accompt of these sinnes yet in his sight vnjust anger is no better then murther deceipt though neuer so cunningly cloaked no better then theft and vnlawfull lusts are reputed in his estimate adulterie as our Sauiour also expoundeth the law Mat. 5. Mat. 5. Reason The Second Secondly that hereby hee might moue vs to a hatred and detestation euen of all sinne whatsoeuer and to make conscience of committing the least transgression Naturally wee minse sinne and extenuate it with vaine excuses this is but a small sinne and I would no body did worse I am content to leaue all grosse sinnes and therefore in this small trifle I hope the Lord will be mercifull vnto mee wee cannot here be Saints and to bee too scrupulous is to bee more precisethen wise But vnto such as thus extenuate their sins the Lord aggrauats them plainely affirming that their couetousnesse is theft their rash anger murther their inward lusts and vnchast speaches adulterie in his sight Reason The third Thirdly as the Lord by this meanes restraineth vs from committing the smallest sinnes so if wee haue fallen into them hee doth hereby humble vs and bring vs to serious repentance when as wee consider that those sinnes which wee haue innumerable times committed making no reckoning of them are reputed haynous in the Lords sight who is to bee our iudge so that hereby wee may be moued to lay our hands vpon our mouthes to desire with the Prophet that the Lord would not enter into judgement with vs to disclaime our owne righteousnesse and to hunger after the righteousnes of Christ to cease boasting with the Pharisee I am no extorcioner murtherer adulterer c. and to change the Pharisees brag into the poore Publicans humble praier God be mercifull vnto mee a sinner Fourthly whereas he saith they breake out like vnruly beasts Sinne if it bee not quicklie suppressed growes violent who would be held in by no sence like swelling streames which breake downe their banks and ouer-flow the whole country here againe wee may obserue the nature of sinne which if it be not quickly suppressed wil grow so violent contagious that nothing will restraine nor containe it with in any bounds The violence thereof if once it hath taken full possession of vs is such that neither Gods loue mercie and manifold benefits nor yet his law fearefull curse feirce wrath nor terrible judgements will restraine vs from runing head-long into it yea rather sinne will take occasion by the commaundement to worke in vs all manner of concupisence as appeareth Rom. 7. 8. And such is the contagious infection thereof that it will not be contained in the Rom. 7. 8. persons who are
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
not lasciuiously looke vpon a woman that they purposely open them that they may take full view of obsceane objects and frequent those places where they may most glut their adulterous eyes with wanton spectacles How many openly professe their inward vncleannesse of heart by their immodest attire wanton esseminate apparell and by laying open to the common view their naked breasts as though it were a bill affixed to the doore post to signifie to the passers by that within that place dwelleth an vncleane hart that whosoeuer wil may there buy honestie chastitie at an easie rate Yea how many are there in this land who giue themselues ouer to all manner of vncleannes and adulterie in the highest degree spending both their strength and whole estates vpon filthie harlots euen till they rot with loathsome diseases and haue brought themselues to vtter beggerie The which adulterous filthines the more raigneth because the Magistrates doe if not altogether wincke at it yet so slightly punish it as though they jumped with the Papists in iudgement that it is but a veniall sinne which may be well tollerated or as though the multitude of offenders did priuiledge the sinne and take away all hope of reformation the guilty which should be punished exceeding the number of the innocent who should see them punished And thus haue I shewed that the people inhabitants of this land are in most haynous manner guilty of all these sins whereof the Israelits are here conuicted and condemned the which we haue also fearefully aggrauated by the same many other circumstances for they are not seldome committed in few places but they are come to a common custome vsuall fashion in euery corner of the Realme and especially in this Citie there is no modestie or moderation in committing of them but men breake out and like vnrulie beasts will bee contayned by no fence for neither Gods infinite goodnesse his meruailous mercie nor his innumerable benefits so bounteously bestowed vpon this country will restrain them from committing of these sinnes no nor yet the curse of his law the feareful denunciation of his heauy judgements so often sounding in our eares his fatherly admonitions and gentle chastizements where-with we haue diuers times ben exercised Yea so barbarously bould are men growne in their sinnes that the more diligently the Lord vseth all good meanes to stop them in their wicked courses the more their vnruly lusts swell violently breake downe the bankes of modestie pietie iustice and the feare of God and so with an vnresistable sloud of wickednes ouerflow the whole country the more carefully the Lord applyeth vnto them such soueraigne salues as might cure the wounds of sin the more desperate they are in plucking them off againe that they may rot in their corruptions the more meanes is vsed to stay the infection of this contagious plague the more it spreadeth it selfe ouer the whole country And as these sinnes abound in innumerable numbers so they are haynous and bloudy in respect of their qualitie being committed in the highest degree of their seuerall kindes so that Gods Ministers in our times may justly complaine of the inhabitants of our land that those sinnes of swearing lying killing c. are vsually committed amongst them that like beasts they violently breake out and bloud toucheth bloud Whereof it necessarily followeth that seeing we abound in these sinnes and will not be reclaymed from them seeing the Lord hath often allured vs by his innumerable benefits by his sweet promises by his fatherly admonitions and often terrified vs by his seuere threatnings fearefull judgements of famine and dearth sicknesse and pestilence and yet there is no amendment and reformation that we can expect no other but that the Lord will bring this land to vtter destruction and desolation vnlesse we labour to preuent these heauie punishments by turning vnto him by speedy and vnfayned repentance For the Lord taketh that course with vs which we take with our children and seruants first he contayneth vs in his feare and obedience by his gracious benefits then if wee notwithstanding liue in sinne hee admonisheth and threatneth vs and if this will not reclaime vs then he correcteth and punisheth vs but if these often inflicted are not auaileable but that with full resolution wee will desperately runue on in our wicked courses then he will reject and cast vs off thrust vs out of his familie withdraw from vs all signes of his fauour and giue vs ouer to bee vtterly destroyed with those plagues which duely attend vpon such desperate sins AND so much concerning the first bill of inditement whereby the people of Israell are accused conuicted now followeth the sentence of condemnation whereby they are adjudged to suffer deserued punishments Verse 3. Therefore shall the land mourne and euery one that dwelleth Verse 3 therein shal be cut off with the beasts of the field and with the foules of the heauen and also the fishes of the sea shal be taken away Where the Lord more plainely expresseth after what The exposition manner he would contend with the people to wit not by his word alone but by his judgements also The punishment it selfe here threatned is the vtter destruction and desolation of the land by warre and the vsuall companion thereof dearth and famine the which is most liuely and emphatically expressed in diuers metaphoricall and hyperbolicall speeches the which I will expound as they lye in order And first here is expressed the cause of their punishment then the punishment it selfe the cause of their punishment in this word Therefore that is because all manner of sinne both of omission and commission doth abound in the land and the people is desperately resolued to rush into all manner of wickednesse notwithstanding all those meanes which I haue vsed to reclaime them and euen are now growne to a custome and habite of sinning therefore I will forbeare them no longer seeing they giue no hope of their reformation but will presently execute my fearefull judgements amongst them till they be vtterly destroyed The punishment it selfe is first expressed and then amplified it is expressed in two borrowed speaches the first in these words the land shall mourne As though he should say because the people will not mourne for their sinnes euen the land it selfe shall mourne and as it were sigh groane vnder the heauy burthen of my punishments So that hereby hee implyeth their stubberne rebellion impenitencie and hardnesse of hart in that the brute and senseles earth would bee sooner affected and touched with the feeling of Gods judgements then the more senselesse inhabitants and also the greatnesse of the punishment which should be so sharpe that it would giue sense to the senseles creatures The judgement it selfe is destruction and desolation by warre famine whereby the inhabitants of the land should be destroyed and swept away and all the goodly ornaments of the earth as the pleasant
Gods heauy Iudgements for as it is the onely meanes to preserue vs free from punishment not to fall into sinne so it is the onely way of remouing punishments inflicted for sin to take away the cause thereof by vnfained repentance 2 Chron. 7. 14. Ezech. 18. 21. and 2. Chro. 7. 14. Ezech. 18. 21. 33. 14. 16. 33. 14. 16. The vse hereof serueth to teach vs what course is best to be taken for the remouing those judgements which lye heauie Repentance the best means to remoue iudgements vpon our land or at least haue displayed their coulours being ready to march against vs namely the Pestilence Invndations Dearth and Famine Surely we must not chiefly trust in humaine pollicies and preuentions or in the help of our bordering friends for all this will be to little purpose if we do not in the first place seeke reconciliation with God by forsaking our sinnes and turning vnto him by vnfained repentance The second vse serueth for the comfort of those that God protects those that mourne mourne in Sion and daily bewaile both their owne sins and the sinnes of their people for such are to know that the Lord will giue them a speciall priuiledge and protection whereby they shall be protected from the common calamities which he inflicteth vpon their nation or if as members Ier. 39. 16. 17. of this great body pollitick by reason of their communion they necessarily pertake in their miseries and afflictions yet the Lord will so sanctifie these crosses vnto them and will giue vnto them such a measure of strength faith patience and comfort that when vnrepentant sinners who neuer sighed nor groned vnder the burthen of sin doe now grone and languish vnder the waight of punishment they contrariwise who vpon their vnfained repentance are assured of the forgiuenesse of their sinnes shall not onely be patient but also rejoyce in their tribulations and their afflictions shall be vnto them as a Serpent without a sting Lastly this serueth to refute the practise of those who when they are justly punished for their sinnes in stead of remouing the cause by repentance doe adde sinne vnto sinne by vsing wicked vnlawfull meanes for the remouing The follie of those who by sinne labour to remoue punishment of their punishments as for example going vnto Witches Wizards and Sorcerers vsing falshoode and deceipt iniurie and oppression that so they may remoue the burthen which God hath laid vpon them vnto the shoulder of their neighbour But such are to know that this is not the way to giue them ease or to release them of their afflictions nay rather they are to expect that as they adde sinne vnto sinne so God will adde punishment vnto punishment vntill they which refuse to mourne for their sinnes faint and sinke vnder his heauie iudgements The third thing to be obserued is the senslesse hardnes The obdurate hardnesse of mans hart of mans heart and the secure impenitencie of our corrupt nature whereby it commeth to passe that neither Gods mercies nor judgements will any whit affect vs if the Lord giue vs ouer to our owne obdurate stubbernesse for euen when the senslesse and brutish creatures are in their kinde affected both with Gods mercies and judgements only man remayneth without sense and feeling The heauens vaile their face shed forth their teares the earth groneth shaketh the waters roare swell the beasts foules fishes mourne and hang down their heads shewing their inward griefe by that diuers language which God hath giuen them when as the Lord is angry and layeth his heauie hand vpon them onely man the chiefe rebell of the world smileth when God frowneth and though he be somewhat touched with sense of paine yet hee sorroweth onely because hee is punished and not because by his sinnes hee hath deserued punishment And hence it is that the Lord sometimes turneth his speach from man because he hath no eares to heare nor hart to vnderstand nor sense to feele and apprehend his mercies or judgements vnto the senselesse and brutish creatures to note vnto vs that the senselesse creatures are more sensible then a senselesse man So Esay 1. 2. 3. Ier. 22. 29. Esay 1. 2. 3. Ier. 22. 29. So it is sayd in this place that the land it selfe mourned and that the beasts birds and fishes bore their part in this sorrowfull song but the Inhabitants of the Land are sayde onely to haue languished vnder the burthen of their miseries and nothing is said of any sorrow or mourning vnder the heauie burthen of their sinne The like example we haue Gen. 4. 13. Exod. 8. 8. 15 1 Kin. 13. 6. 33 Mat. 11. 16. 17 and 23. 37. in Cain Gen. 4. 13. In Pharaoh Exod. 8. 8. 15. In Saul Ieroboam 1 King 13. 6. 33. And in the people of the Iewes Mat. 11. 16. 17. and 23. 37. But I shall not need to looke farre for examples to illustrate this point seeing our owne experience doth too manifestly proue it for howsoeuer like Bul-rushes we haue hanged downe our heads whilest the storme of Gods judgements did make vs bend and stoope yet vvee are presently ready to walk vnder the burthen of our sinnes with stiffe and stretched out necks when we see that the storme of Gods fury is a little ouerblowne The vse of this doctrine serueth first to teach vs that seeing naturally wee are hard hearted and so senselesly secure in our sins that we earnestly labour for a broken hart and contrite spirit and continually beg at the hands of God that he will take away our stonie hearts and giue vs hearts of flesh which will grieue and mourne when hee sheweth any signes of his displeasure and euen like the hart of Iosias melt at the hearing of the threatnings of his Law grounding these our prayers vpon his owne gracious promises Iere. Iere. 32. 39. Ezech. 11. 19. and 36. 26. 32. 39. Ezech. 11. 19. and 36. 26. Secondly it serueth for the reproofe of carnall worldlings who securely goe on in their sinnes foolishly imagining that they may repent when they list and so receiue their pardon from God but such are to know that as it is a worke of greatest necessity so also of greatest difficultie for if the Lord leaue them to their owne hardnesse of hart as he justly may seeing they haue abused his grace to wantonnesse and his mercy and long suffering to impenitencie well may they languish vnder punishment yet they shall bee further off from true repentance and vnfayned mourning for their sinnes then the senselesse earth or brutish Creatures Thirdly we are to obserue that the sinne of man is not onely hurtfull and pernitious to himselfe but euen to the Sin is pernitious to all the Creatures whole earth and all the Creatures therein contained In the Creation the Lord blessed the earth and her Inhabitants but sinne turned this blessing into a curse Gen. 3. 17. Gods Gen.
reasoneth 2 Cor. 3. 6. 7. 8. 9. 2. Cor. 3. 6 7. The vse of this doctrine respecteth both Ministers and people the Ministers first for instruction that seeing the Lord hath aduanced them to such Honour and Dignitie they walke worthy this high calling thinking no paines too much which they shall take for the aduancement of Gods glory who hath so exceedingly honoured them Secondly for their consolation encouragement against all Consolation for Gods Ministers against contempt the miserie pouertie reproch contempt which they suffer in this life For though outwardly they are poore and destitute of all worldly pompe yet they are like the Kings daughter all glorious within though they are despised of men yet they are highly esteemed before God though the world esteemeth them as the very ofscouring of all things yet the Lord hath chosen them to be his chiefe Officers his Ambassadours his Stewards his Keepers of the inestimable Treasure of his Word and of his great seales the Sacraments of Baptisme and the Lords Supper The vse which concerneth the people is that they honour The people ought to reuerence Gods Ministers them whom God thus honoureth and that they behaue themselues towards their Ministers as it becommeth the rest of the familie to behaue themselues towards the steward or Treasurer the people towards the Ambassadour yea the children towards their fathers For looke what honor is done vnto them as being Gods Ambassadours that the Lord accounterh as done vnto himselfe whose person they sustain looke what disgrace and reproach is offred against them as being his Ministers the Lord esteemeth it as offred against himselfe and therefore will neuer let it goe vnpunished eyther in this life or in the life to come for if Dauid could not endure those insolent abuses which were by Hanun offered 2. Sam. 10. against his Ambassadours whom in loue and kindnesse he sent vnto him but reuenged them with the death and destruction of a great part of the people of Ammon how much lesse can the Lord endure that reproach injuries outrages should be offred against his Ambassadors and not reuenge these indignities which are not so much offred against men as in them against himselfe Fearefull examples hereof wee haue in the Scriptures as in the conspiracy of Corah and his associates whom the earth swallowed quick Numb 16. In Numb 6. 16. Ieroboam whose hand was withered vp for the contempt and violence which he offred against the Lords Prophet 1 Kin. 1. King 13. 13. In the two Captaines their fifties who were destroyed with fire from heauen because they came not to the Lords Prophet with that submissiue reuerence which beseemed them 2 King 1. 9. 10. 11. 12. In the fiftie two children 2. King 1. 9. 10 who were destroyed by Bears for scoffing at Elisha 2 Kin. 2 2. King 2. And the in people of Israell who because they mocked the messengers of God and despised their wordes and misvsed the Prophets therefore they were subjected to Gods heauie 2. Chro. 36. 16. 17. wrath and in the end vtterly destroyed 2 Chro. 36. 16. 17. The second thing to be obserued is the gorse ingratitude Our vngratefull abuse of Gods benefits of our corrupt natures whereby it commeth to passe that the more God multiplyeth his mercies the more ready we are to rebell against him and to prouoke his wrath by our sinnes for whereas Gods manifould benefits multiplyed vpon vs should make vs to humble our selues before him in that he hath made vs so deepely indebted to his infinite goodnesse we contrariwise abusing them make them serue as so many steps whereby we may ascend into the seate of pride whereas they should serue as so many common places to put vs in minde of Gods gracious goodnes towards vs we abusing them are made hereby more forgetfull of God as though now being throughly furnisht vve had no further neede of his helpe vvhereas they should serue as so many motiues to stirre vs vp to holy obedience that thereby vvee may glorifie God the author of all our good vve hereby grow more vndutifull like cockred children towards their Parents or pampred horses towards their maisters and are more ready to fall into the sinnes of pride voluptuousnesse loue of the world profanenesse and vtter neglect of religion and all religious dueties whereas the abundance of Gods blessings vvhich vve injoy should make vs to pittie and take compassion on those who want them they abused through our corruption doe make vs to disdaine contemne them furious and cruell in reuenge and insolent in offring wrongs and injuries And hence it is that the Lord doth so carefully vvarne the Israelites that when they did injoy all the blessings of Canaan they should not forget and rebell against him Deut. 6. 10. 11. 12. Into vvhich sinne they shamefully Deut. 6. 10. 11. Psal 62. 10. 1. Tim. 6. 17. fell notwithstanding they were thus admonished So Psal 62. 10. 1 Tim. 6. 17. Examples of this vngratefull abuse of Gods blessing we haue in Saul Ieroboam Naball Nebuchadnezzar Hos 10. 1. and 13. 6. the people of Israell but neuer vvas age more fruitfull of these examples neuer land more plentifull in these vngratefull presidents then this of ours wherein the more the blessings of God abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound likewise so that hard it is to finde a man bettered by Gods benefits or more zealous of Gods glory the more blessings they receiue from him but contrariwise the more they abound in honors riches peace health and all kind of prosperity the more they shew their profanenes irreligion worldlines and vtter neglect of all holy duties The vse of this doctrine is first that seeing through our corruption we are so apt to abuse Gods blessings we be made hereby more watchfull ouer our owne hearts when wee are in prosperitie that we be not ouertaken with this vnthankfulnesse and that wee bee no more earnest in begging these temporary benefits then in praying also for an holy vse of them that they may serue as helps and furtherances vnto vs in all holy and Christian dueties for if the more we abound in them the more we abound in sinne against God then doe they cease to bee blessings and benefits and become snares to intangle vs and thornes to choak in vs all vertue and godlinesse Secondly that we arme our selues with patience when as wee are not so much increased in these temporall benefits seeing the Lord herein respecteth the good of his children and with-holdeth worldly blessings from them because hee knoweth they would abuse them vnto sinne Thirdly that we be not vexed out of measure with impatiencie when as those of whom we haue best deserued doe shew themselues vngratefull to vs considering that wee continually shew our selues much more vnthankfull against God vnto whom we are
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
that the Magistrates in the feare of the Lord execute righteous judgement without hauing respect of any mans person place or state not peruerting justice for feare fauour or reward knowing that there is a supreame Magistate aboue them before whom they must be also judged who cannot be corrupted or peruerted from judging righteously because there is no iniquitie with him nor respect of persons nor receiuing of rewards as Iehosaphat speaketh to his Iudges 2 Chron. 1 Chron. 19. 6. 7. 19. 6. 7. So likewise Maisters of families are so to behaue themselues towards their familie and seruants in loue peaceablenesse and justice as knowing that they also haue a maister in heauen and a judge of all their actions who will judge without all partialitie the person of the Maister and seruant being vnto him both alike and this vse the Apostle maketh of this doctrine Eph. 6. 9. Ephe. 6. 9. The second thing to bee considered is that howsoeuer God doth not continually punish our sins but deferreth his punishments to certaine dayes of visitation wicked men doe daily by their sinnes prouoke Gods wrath yet the Lord doth not continually inflict his punishments but as a just and mercifull Iudge deferreth them vnto certaine times of visitation and as it were vnto certaine dayes of Assises as appeareth in this place for howsoeuer the Priests were so wholy corrupted in their wayes that they deserued present punishment yet he doth not presently inflict it but deferreth it to the day of his visitation so when the whole world was wholy corrupted with sinne yet he deferred their punishment for the space of an hundred yeares Though Sodome and Gomorrah abounded in all wickednesse yet he put off the day of his visitation till the measure of their sinnes was full and though the Cananites were outragiously sinfull yet the Lord deferred to punish them for many yeares till their sinnes were come to full ripenesse The causes of which delayes are diuers the first and principall is Gods owne nature euen his patience and long-suffering which maketh him long in resoluing to punish and when he hath resolued slow in execution and this the Lord himselfe professeth in that discription whereby hee maketh himselfe knowne Exod. 34. 6. The Lord the Lord strong Exod. 34. 6. mercifull and gracious slow to anger So Dauid Psal 103. 8. Psal 103. 8. The Lord is full of compassion and mercy slow to anger and of great kindnesse 9. He will not alway chide c. And this made Ionah lothe to denounce destruction against Nineueh because he knew that he was a gracious God and mercifull slow to anger repenting him of euill As it is Ion. 4. 2. The second cause is Ion. 4. 2. that men may haue time to turne from their sinnes by repentance and so escape his punishments For God taketh no delight in their destruction but in their conuersion and saluation as hee protesteth Ezech. 33. 11. And this end Ezech. 33. 11. the Lord plainely noteth Esa 30. 18. Yet therefore will the Esa 30. 18. Lord waite that he may haue mercy vpon you c. And the Apostle plainly expresseth it Rom. 2. 4. where he saith that Rom. 2. 4. Gods patience and long-suffering leadeth vs to repentance The Apostle Peter likewise whereas he saith that the Lord is patient towards vs because he would haue no man to perish but would haue all men to come to repentance 2 Pet. 3. 9. Lastly that he 2 Pet. 3. 9. may leaue the wicked and impenitent without excuse for when as he hath shewed himselfe lothe to punish both by his delayes and by vsing all meanes to reclaime them and yet they stubbornly persist in their wickednesse then are the judgements of God inflicted vpon them approued by all men and euen by their owne guilty consciences Notwithstanding howsoeuer the Lord for these and diuers Gods delaying judgement maketh men secure other causes deferreth the execution of his just vengeance yet men abuse this his long-suffering vnto sin either imagining with the Atheist that he hath not thunderbolts inough to dart against euery sinner for euery fault or that there is no prouidence no justice no God that regardeth the sins of men or with the secure Worldling that they may go on in their sinnes without repentance because these punishments which are so long delayed will neuer be inflicted according to that Eccle. 8. 11. because sentence against an euill worke is Eccl. 8. 11. not executed speedely therefore the hart of the children of men is fully set in them to doe euill An example whereof we haue in the euill seruant Mat. 24. 48. who because his maister Mat. 24. 48. deferred his comming so behaued himselfe as though hee would neuer come and in those mockers who because the day of judgement is deferred therefore walk after their owne 2 Pet. 4. 3. lusts like herein vnto foolish theeues who imagine that because the Iudge doth not euery day sit vpon the judgement seat therefore they may securely steale because the Assises will neuer come But such are to know that as Gods mercy and patience will not suffer him to make hast in the punishing of sinne so his justice will not suffer him for euer to let it go vnpunished and howsoeuer hee doth not vse martiall law in executing justice as soone as the offence is committed yet let them assure themselues that vnlesse by repentance they plead their pardon he will surely visite them either at his quarter Sessions in this life or at his generall Assises in the life to come Though Saul were long repriued after he was condemned yet at last came the fearefull day of his execution Though Naboths bloud was long vnreuenged yet at last God visited this sinne both vpon Ahab Iesabell and all their posterity Though for a time Ieroboam flourished in his Idolatry yet at length it brought a fearefull destruction vpon his whole familie And though the Lord for a long while suffered the people of the Iewes with great patience and long-suffering yet at last he payed them home so that now they are a spectacle of his heauy wrath vnto all nations and a reproach and hissing to the whole world The vse of this doctrine is first for our instruction that we imitate the Lord in his patience and long long-suffering not letting the raines loose to fury and reuenge vpon euery occasion but rather striuing to ouercome euill with goodnesse Secondly for our admonition that we doe not abuse Gods patience to impenitencie and hardnesse of hart least whilst we thus heape vp the measure of our sinnes we doe also treasure vp for our selues wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his workes as it is Rom. 2. 5. 6. Rom. 2. 5. 6. The third thing to be obserued is that he saith he will visit their wayes vpon them thereby
innumerable benefits serued but as so many arguments to aggrauate their sinnes to bring vpon them more fearefull punishments and to make their condemnation more horrible and grieuous as may plainely appeare by these places Math. 11. 21. Luke 13. 34. 35. Mat. 11. 21. Luk. 13. 34. Rom. 2. 4. 5. Rom. 2. 4. 5. By all which it appeareth that Gods benefits are not blessings Gods blessings abused doe aggrauate our sinnes vnto vs if we doe abuse them as motiues vnto sinne but rather they make our sinnes out of measure sinfull and our punishments more intollerable And of this the reason is most apparant for as it excuseth the neglect of dutie when the partie to whom it is to be performed is but a meere stranger and extenuateth the fault when as it is committed against an enimie so it doth much aggrauate it if he be a familiar acquaintance or neere friend vnto whom we are deepely indebted for many benefits if the wife do misdemeane her selfe towards a crabbed and perverse husband though it doth not altogether excuse her yet it extenuateth her fault but if she thus behaue her selfe towards a husband who is most kinde and louing and omitteth no good duty which can be required of him the world is ready to crie shame against such misbehauior If the seruant neglecteth his duty to such a maister as performeth no duty vnto him but defraudeth him of his wages and daily oppresseth him with new injuries although it will not justifie his doings yet it will lessen his faults but if this neglect be towards such a one as is louing and liberall it deserueth justly a sharper censure and more seuere punishment So if the Lord were vnto vs as a stranger or enimie a bitter husband or cruell maister we might haue som-what to say for the neglect of our duty but seeing he is most bountifull and benigne requiting euery dramme of loue with a pound of kindnesse and rewarding euery penny-worth of seruice with a talent of wages yea seeing he preuenteth vs with his free grace and beginneth and continueth and multiplyeth his benefits without any manner of our deserts if after all this we neglect our duties to such a God so gracious and infinite in mercy yea and contrariwise abuse his owne gifts to his dishonour and take occasion by his benefits the more to prouoke his wrath by our sinnes what judgements are too heauy what punishments too grieuous for such vnthankfull wretches The vse hereof serueth to teach vs not to content ous selues We must not content our selues with the priuiledges of Christians vnlesse we liue their liues with the priuileges of Christians vnlesse we liue the liues of Christians not to rest in Gods temporall benefits as being sufficient arguments of his loue or vndoubted pledges of our saluation vnlesse we haue also the grace giuen vs to imploy them to the aduancement of Gods glorie and to vse them to those good and holy ends for which God hath bestowed them For it will nothing avayle vs that we are chosen out of the rest of the world to be Gods peculiar people vnlesse as it becommeth the inheritance of God we be purged from our iniquities and be zealous of good workes it will Tit. 2. 14. not profit vs to be intertayned into Gods owne familie if we doe not behaue our selues as it becommeth his children and seruants nor to haue the couenant and the seales thereof the glorious Gospell of Iesus Christ and the Sacraments of Baptisme and the Lords supper vnlesse this couenant be as well written in our harts as in our bookes and be as fruitfully practized as it is faithfully deliuered In a word wee shall be neuer the better for the abundance of temporall benefits as peace plenty health libertie and the rest vnlesse as wee surpasse others in these priuiledges and pledges of Gods loue so also we doe excell them in loue towards God zeale thankfulnesse and holy obedience yea contrariwise if God haue sowen amongst vs the seeds of his mercies with a liberall hand expecting a fruitfull haruest of holynesse righteousnesse and we in stead hereof returne vnto him the taâ—es and cockle of sinne and wickednesse we shall bee but the nearer vnto a curse and his great bounty and innumerable benefits shall serue as so many arguments to aggrauate our sinnes and multiply our punishments That the Papists in vaine boast of the priuiledges of their Church Secondly it serueth to beate downe the glorious braggs of the Papists and sinagogue of Rome who boast themselues as being the peculiar people and Church of God vpon whom the Lord hath multiplyed manifold benefits spiritual temporal and in whose custody still remaine the treasure of Gods word and his seales the Sacraments but though it should be graunted vnto them that their Church in former times hath had these priuiledges and that yet there remaine some steps and prints of them this doth not any whit commend them or make their state the better yea rather it serueth to aggrauate their fearfull Apostasie their haynous rebellion and abhominable idolatrie in which they liue and perseuere notwithstanding the Lord hath formerly dealt so gratiously with them and presently doth not take that just vengeance of their sinnes which they long agoe deserued For howsoeuer the Lord hath caused the light of the Gospell to shine vnto them whereby he hath discouered the sottish grosenes of their idolatrie and superstitions yet they will not forsake their idols and turne to the liuing God Acts. 14. 15. who hath made heauen and earth but like vnto the Israelites here spoken of they worship their images of wood stone and daily commit more then heathenish idolatrie they consult with their idols in all their difficulties and dangers going on pilgrimage vnto them for their counsaile and direction they make vowes vnto them offer them oblations in euery high place that is in the innumerable temples which they haue erected for this purpose and they are so wholy seduced by the spirit of fornications that if any man gaine say them in these their wicked courses they are ready to pursue and persecute him with sword fire and fagot In a word they haue wholy corrupted Gods worship and seruice and are become more sottish in their superstitions and idolatrie then either the Turkes or Pagans So that if they will needes vaunt themselues of their titles that they are Gods people and Church and in their priuiledges which they haue aboue others they doe but glory in their shame seeing they are so many arguments to aggrauate their sinnes and vngratefull wickednesse in that they are worse then the Turkes and infidels in her idolatrie and superstition especially in this resspect that they haue had many singular meanes graunted them by God for their conversion and reformation which the other haue wanted and yet notwithstanding all Gods mercies persist in their apostacie and rebellion The second thing to be obserued is that
the Lord condemneth That it is an haynous sinne to worship Images it as a haynous sinne to worship Images and to aske counsaile of stocks stones And in truth what groser Idolatry can be imagined then to giue that honour and worship which is proper the vnto Lord to the works of mens hands as to fall downe before a base Idoll to creep vnto it to invocate it and to offer vnto it vowes and oblations neuerthelesse how sottishly absurd soeuer this Idolatry be yet hath it many patrones amongst those who make profession of Christianitie namely the whole Church of Rome who allow by their doctrine and practise both the making and worshipping of Images not onely of God himselfe and the three persons in Trinitie but also of Angels and Saints But we are to abhorre this grose Idolatry as being in the word of God condemned as impious and derided as sottish and ridiculous It is expresly condemned in the second commandement Thou shalt not make vnto thy selfe any grauen Image c. So Deut. 4. 15. Take therefore good heede vnto your selues Deut. 4. 15. for yee saw no Image in the day that the Lord spake vnto you in Horeb out of the middest of the fire 16. That you corrupt not your selues and make you a grauen Image or representation of any figure whether it be male or female c. So Leu. 19. 4. Leuit. 19. 4. 26. 1. Esay 40. 18. and 26. 1. Esa 40. 18. And least we should thinke that this was onely a legall ordinance which is abrogated by the Gospell as one of the Papists doth impudently affirme it is no Catharinus lesse strictly vrged in the new Testament and the neglect thereof condemned as appeareth Rom. 1. 23. 1 Cor. 10. 20 Rom. 1. 23. 1 Cor. 10. 20. 1 Iohn 5. 21. 1 Iohn 5. 21. And as the Lord hath strictly forbidden and condemned this sinne so also hath he seuerely punished it as we may see in the example of the Israelits Exod. 32. In the time of the Exodus 32. Iudges and of the Kings of Ieroboam Ahab and the rest Deut. 27. 15. Psal 97. 7. according to his word Deut. 27. 15. Psal 97. 7. But as the Lord hath condemned the making and worshipping of Images as wicked so also as sottish and ridiculous as may appeare Psal 115. 4. 5. c. And 135. 16. Psal 115. 4. 5. 17. c. Esay 40. 20. 21. c. And 44. Ver. 9. to 21. But it is objected by the Papists that Images are Lay The Papists confuted who say that images are Lay mens bookes mens books I answer that if Lay men haue no better books the greater is the Cleargies sinne for the Lord hath giuen the bookes of holy Scriptures not onely vnto them but to the Laytie also that by studying therein they may be led into all truth but they vse them like little children or fooles for taking away from them the rich treasure of Gods word in stead thereof they giue vnto them babies and pictures to play withall to keep them as it were from crying and complayning They take away from them the profitable schoolmaister which would throughly instruct them in the will of God because hereby all their jugling and deceipt would be discouered and giue them Images to be their play-fellowes Yea in truth they deale farre worse with Gods people for childish babies and play-fellowes are vnto children harmelesse delights whereas these Images are pernitious vnto their soules by seducing them out of the way of truth into the way of errour and falshood as the Scriptures plainely teach vs. Ier. 10. 15. They are called vanitie and the work of errour Ier. 10. 15. not onely because they grosly erre that make but they also that serue them They teach men indeed but what is their doctrine euen the doctrine of vanitie as it is Verse 8. They vse a kinde of dumbe eloquence to perswade simple men but what is it they speake The Prophet Zacharie telleth vs Zach. 10. 2. Surely the Idols haue spoken vanitie They Zach. 10. 2. teach Ideots but what is their lesson the Prophet Habakkuk Hab. 2. 18. telleth vs Chap. 2. ver 18. They are teachers of Lyes But they reply that in these places the Images of the heathens Not only Images of the heathen Gods forbidden are condemned but they make and worship onely jmages of the true God and saints I answere that as in the commandement all manner of similitudes are forbidden so principally Images of the true Iehouah as the Law-giuer doth Deut. 4. 12. Esay 40. 18. Act. 17. 29. Rom. 1. 23. expound himselfe in many places Deut. 4. 12. 15. Esay 40 18 to 26. Act. 17. 29. Rom. 1. 23. For what greater dishonor can be offered vnto God then to represent him who is an invisible Majestie by a base visible Creature and to circumscribe him in a little Image who is infinite and incomprehensible Secondly they object the Cherubins which couered the The Cherubins brasen serpent no excuse for Popish Images Mercy seate and the brasen Serpent To which I answere that both the one and the other make against them for they were both made by Gods expresse Commaundement but they make Images which in his Law are expresly forbidden and condemned The Cherubins were made not to be worshipped but to couer the mercy seate that when the glory of God appeared men might be kept from curious prying into his secrets and that seeing no manner of similitude they might make no resemblance of him And the brasen Serpent was not erected that the people should worship it but that it should be a figure and type of Christ a Sacrament of their curing and healing not onely in respect of the wounds which the fiery Serpents made in their bodies but of those spirituall wounds which the old Serpent Sathan had made both in body and soule by the sting of sin And when the people did alter the end and vse thereof and abused it vnto Idolatry Ezekias in zeale to Gods glory did breake it in peeces 1 King 18. 4. King 18. 4. And thus they object for their making of Images now The popish excuse for worshipping images answered for their worshipping of them which is the grosest kinde of Idolatry and so extreamely repugnant to the word of God they alledge in their excuse that they doe not worship the Images themselues but onely so far forth as they haue relation with the things wherof they are Images To which I answere that this excuse is both false and vaine the falshood of their doctrine appeareth by their practise for if they did not worship the images themselues to what purpose did they by their deuices giue vnto them a seeming life and motion as the turning of the eies the mouing of the hands and the bending of the head and body and why was one Image had in great esteeme another image
did I approue it and when yee did eate and drinke did yee not eate and drincke for your selues should ye not heare the words which the Lord hath cryed by the ministery of the former Prophets c. The reason hereof is plaine for as the Lord hath appointed vs to trauaile so also he hath appointed our way out of vvhich whosoeuer turneth aside the faster hee goeth the further hee is from the end of his iourney and so spendeth his labour not onely in vaine but to losse This is the way walke in it If vve vvould offer our bodyes a liuing sacrifice holy and acceptable vnto God which is our reasonable seruing of God vve must not follovv our ovvne inuentions nor humane traditions but labour to finde out what is the good will of God acceptable and perfect as it is Rom. 12. 1. 2. And if vve would doe good Rom. 12. 1. 2. vvorks indeed vve must not follovv our owne phantasie but Gods commandements for vve are created vnto good works in Christ Iesus which God hath ordayned that wee should walke in them as it is Eph. 2. 10. Lastly this may restraine vs from Wil-worship and Ephe. 2. 10. superstition in that whatsoeuer our good meaning deuotion Wil-worship is the seruice of sathan not of God is yet in truth whilst vve offer vnto God superstitious idolatrous seruice we doe not worship the Lord but sathan the vncleane spirit chiefe author of this spirituall whoredome So when the Israelites vvorshipped idols and offred sacrifices vnto then howsoeuer they pretended that they vvorshipped the true Iehouah in them yet the Lord plainely saith that they did not offer vnto God but vnto diuels Deut. 32. 17. So Psal 106. 37 They offred their sonnes and daughters vnto Diuels And the Lord plainely saith that Deut. 32. 17. Psal 106. 37. whilest they worshipped their images in the wildernesse they did not offer vnto him whatsoeuer they pretended as it is Amos. 5. 25. The reason hereof is plaine for whose will Amos. 5. 25. vve obserue them vve obey and their seruants vve are to whom we yeeld obedience as the Apostle sheweth Ro. 6. 16 Rom. 6. 16. But the vvill of God is that we should vvorship him in spirit and truth according to the prescript rule of his Word turning aside neither to the right hand nor to the left the vvill of Sathan is that either vve doe not vvorship God at all or that we worship him vvith our owne wil-vvorship superstitious deuotions and therefore they vvho leaue the sincere and pure vvorship of God and vvill not obey his reuealed vvill but serue him vvith their owne inuentions humaine traditions they may be truely said notwithstanding their good intentions to vvorship the diuell rather then the true God The fourth thing to be obserued is that the Lord doth God punisheth one sinne with another not onely punish sinne vvith punishments properly so called but also doth punish one sinne vvith another not by infusing vvickednesse or by tempting that is alluring or prouoking men vnto sin for God thus tempteth no man as it is Iam. 1. 13. Iames 1. 13. But by withdrawing his grace and giuing them ouer to bee misled by their owne corruption Thus hee punished Pharaoh with hardnes of hart not by making it hard but by denying the oyle of his grace whereby it should haue beene softened Thus hee tempted Dauid to number the people 2 Sam. 24. 1. because his wrath was kindled against Israell 2. Sam. 24. 1. for their sinnes Thus he punished the Gentiles Idolatry by giuing them vp to their own vile affections to a reprobate sense Rom. 1. And thus in these latter dayes because men Rom. 1. will not loue and imbrace his truth he sendeth amongest them strong delusions that they should beleeue lyes 2 Thes 2. 11. And 2. Thes 2. 11. this is the most grieuous punishment which can be inflicted in this life for other punishments through the blessing of God are vsuall meanes to bring vs vnto him by true repentance but when vve are punished by adding sinne vnto sin we doe more and more flye from him Other punishments are sharp eye salues to make vs see our misery that vvee may be moued to sue for Gods mercy and do make vs loath sin when as we feele the smart and see the cursed fruite vvhich it bringeth forth but by this punishment mens vnderstandings are darkned and their hearts hardened and their consciences seared and so multiply their sinnes and increase in fearfull manner the measure of their condemnation More particularly vve here learne that the Lord punisheth God punisheth spiritual whordome with corporall vncleannesse Num. 25. 1. 2. spirituall whoredome with corporall vncleanesse euen as contrariwise he punisheth carnall adultery vvith spirituall fornication Of the former vve haue an Example in this place and in the Israelites who joyned with the Moabites first in their Idolatry and then in filthy whoredome Yea and in our owne times the Lord punisheth the spirituall fornication of the Whore of Babilon the Church of Rome by giuing them vp to vile affections and to all kindes of abhominable filthinesse which maketh them infamous throughout the world Of the latter wee haue an example in Salomon who being vnmeasurably addicted to the sin of vncleanesse and therefore giuen ouer of God to his owne lusts was seduced by his strange wiues to commit also with them spirituall whoredome with their Idols The vse of the generall doctrine is that we carefully take That it is a most dangerous punishment when God punisheth one sinne with another heede least vvee securely lie vnder that heauie punishment whereby God punisheth one sinne with another otherwise we may easily deceiue our selues and think our state happy when it is most miserable When the Lord layeth vpon vs corporall punishments our very sense and feeling putteth vs in minde of our sinnes and with a kinde of vrgent necessitie forceth vs to sue for Gods fauour by vnfayned repentance but for the most part we are insensible of this heauy punishment through the pleasing sweetnesse of sinne and the blindnesse of our vnderstanding in spirituall things But the more difficulty there is in the matter the more circumspection let vs vse in watching ouer our selues and when Gods word teacheth vs that God is just in punishing of sin and our owne consciences tell vs that we haue grieuously offended if we haue no sensible punishments layed vpon vs for our sinnes in vvhich we lye vvithout repentance let vs obserue if the Lord doe not punish vs by this other way namely by giuing vs ouer to security and hardnes of hart and to commit sinne vpon sin without any remorse or touch of conscience Now the best meanes to prevent this iudgement is to make a holy vse of Gods more gentle chastisements to be moued thereby vnto true repentance for vsually the Lord doth not inflict vpon his Church
them to see their sinnes or bring them to repentance Where hee taketh away an objection vvhich might bee made by the hipocrites namely that it would not stand with the justice of God to deale so seuerely vvith the people for they had a good meaning in all their deuotions and if they fayled in the manner of vvorshipping God it was through ignorance and therefore to bee excused To which objection the Prophet seemeth to answere that they were ignorant indeede and by reason hereof they fell into all manner of sinne but their ignorance did not excuse their faults neyther was it selfe to bee excused seeing they contemned the meanes of knowledge and remayned ignorant because they would be ignorant and affected the darknesse of superstition more then the light of Gods truth The punishment denounced is that they shall fall that is because they are indocible and will not by any meanes bee informed in the right course therefore the Lord will giue them ouer to their owne blindnesse of minde that so they may goe on in their superstition and Idolatryes and remaine perplexed in their reprobate errours vntill at length they stumble and fall into the pit of vtter ruine and destruction And this is the meaning of the words The Doctrines The doctrines which arise out of them are these First we here learne that it is a fearefull judgement of God vpon eyther a Common wealth or familie when as hee suffereth sinne and wickednesse It is a fearefull judgement when God doth not restraine vs from sinne by his chastisements to abound and doth not restraine men by his punishments nor reclaime them by his corrections And contrariwise that it is a signe of Gods loue and fatherly care ouer those whom hee doth chastise with manifold afflictions for their sinnes that so hee may reclaime them from their euill wayes whereas if they should flourish in their wickednesse it would be a notable meanes to hearten them in their sinne and to make them securely to goe forward in their euill courses without euer calling themselues to a reckoning And this may appeare both by testimonies of Scripture by Examples and by Reason For the first the Apostle Paul sayeth that the Lord doth suffer with long patience Rom. 9. 22. the vessels of wrath prepared to destruction to shew his wrath and to make his power knowne that is hee suffereth them to goe on in their sinnes without punishment that when they abuse his patience and long suffering as incouragements in their wickednesse hee may haue just occasion to manifest his power and wrath in taking due vengeance on them So when the Israelites did goe on in their sinnes and would neyther bee reformed by his mercyes nor his judgements hee threatneth that hee will correct them no more Esay 1. 5. Wherevpon it would follow Esay 1. 5. that being left vnto themselues they would desperately and securely liue in sinne for when as God doth not visite men for their sinnes they goe forward in them as though they should neuer bee called to a reckoning as it appeareth Ecclesiast 8. 11. Because sentence against an euill worke is Eccles 8. 11. not executed speedely therefore the heart of the Children of men is fully set in them to doe euill So the Lord rendreth this reason why the people did not reuerence nor feare him nor remember him nor his word Esay 57. 11. Is it not saith Esay 57 11. hee because I hold my peace and that of long time therefore thou fearest not me But on the other side it is a notable signe of Gods mercy It is an notable signe of mercy when God correcteth vs for sinne and loue when as hee crosseth vs in our wicked courses and will not suffer vs to prosper in our sinnes that being by these afflictions discouraged in our euill wayes wee may returne backe and preuent his heauy judgements by true repentance To this purpose the Apostle sayth that when wee are iudged wee are chastened of the Lord that we should not be condemned with the world 1 Corinth 11. 32. And 1. Cor. 11. 32. therefore hee maketh it a signe of Gods loue and an argument of our adoption when as wee are chastened of the Apoc. 3. 21. Heb. 12. 6. 10. 11. Lord. Hebrew 12. 6. Whom the Lord loueth hee chasteneth and scourgeth euery sonne whom hee receiueth And on the other side concludeth that those who liue in sinne and are not chastised they are bastards and no sonnes For as impunitie causeth these to goe on in wickednesse to their destruction so affliction howsoeuer for the present it is not ioyous but grieuous yet it is profitable because it helpeth to mortifie our sinnes and bringeth forth the quiet fruit of righteousnesse vnto them which are thereby exercised as it is Hebrewes 12. verse 10. 11. This also appeareth by examples When the Sodomites The former doctrine confirmed by examples liued in their sinnes hee suffered them still to injoy their pleasures and abundance and neuer reclaymed them from their wickednesse by his chastisements but suffered them to continue in their sinnes till the cry of them ascended into heauen and called for that last and fearefull vengeance whereby they were vtterly destroyed So hee suffered the Cananites to possesse that pleasant land which flowed with Milke and Honie in great peace and securitie till the measure of their sinnes being full hee powred out vpon them the full Viols of his Wrath. So Diues liued in all pompous pleasures till Death brought him into hell torments And thus Iob doth at large describe the great prosperitie of the wicked euen to the time of their funerals Iob. 21. 7. to the 13. And Dauid often obserueth Iob. 21. 7. 8. how exceedingly the wicked flowrished in their wickednesse euen to their vtter destruction Psal 37. 35 and Psal 37. 35. 73. 3. 4. 5. 12. 73. 3. 4. 5. 12. c. But the case of Gods Children and Seruaunts is farre otherwise for vvhen they sinne the Lord doth chastise them for their amendment and will not suffer them to goe on in their sinnes to their destruction Wee read but of one sinne which Noah committed that is to say his sinne of drunkennesse and yet the Lord punished it by exposing him to the derision of his owne wicked sonne so wee read but of three crimes which holy Dauid fell into though hee were a King exposed to manifould tentations his adulterie murther and pride in numbring the people and yet the Lord suffered none of the three to goe vncorrected for hee punished his adulterie committed in secret with anothers mans wife by letting his sonne defile his concubines in the sight of all the people his murthering of his seruant with the death of his child and by not suffring the sword to depart from his house his numbring of the people by an exceeding plague and pestilence so that if Dauid a man according to Gods owne hart doe but step
a side out of the way of righteousnesse the Lord is readie to whip him into it againe by the scourge of afflictions and that not for want but in the abundance of his loue because hee should haue no incouragement to goe on in sinne which would bring him to destruction And this Dauid himselfe well knew and therefore saith that before hee was afflicted hee went astray but being afflicted hee kept Gods word Psal 119. 67. And therefore hee saith that it was good for him that hee had beene afflicted seeing hereby hee had Psal 119. 67. and 94. 12. learned Gods statutes verse 71. And Psalme 94. 12. Hee pronounceth them blessed whom God doth chastise and teach in his Law So the Lord telleth Dauid that if his sonne Salomon sinned hee would chasten him with the rod of men but his mercy should not depart from him 2 Sam. 7. 14. giuing vs to vnderstand that hee will not let his children escape 2. Sam. 7. 14. in their sinnes without correction and yet neuerthelesse remaineth mercifull vnto them Finally howsoeuer the gentiles were suffered to goe on in their idolatrie and to flowrish in their sinnes yet as soone as his owne people Israell did leaue his pure worship and follow Idols hee did seuerely punish them as appeareth Exod. 32. and in the History of the Iudges and Kings Exod. 32. Lastly this appeareth by cleare euidence of reason for The former doctrine prooued by reasons as impunitie is a manifest signe that God giueth men ouer to goe on in their sinnes to their destruction because he denyeth them the meanes whereby they might come to the sight of their sinne and vnto true sorrow for it so it is a good signe that God loueth vs as his Children when hee vseth vs like his Children that is correcteth vs for our faults and affordeth vnto vs the meanes whereby wee may bee reclaymed Wee are so blinded with carnall securitie and selfe loue that wee cannot see our transgressions and iniquities and afflictions are that sharpe but yet soueraigne water which helpeth to the recouery of our sight when as therefore the Lord denyeth to afflict vs liuing in sinne what doth he else but leaueth vs to our own naturall blindnesse to goe on in our sins till we fall into the pit of destruction They are those precious salues which serue to draw out the core of our corruptions and those wholesome though vnpleasant potions whereby wee are purged from our sinnes when as therefore the Lord afflicteth vs hee intendeth to cure and purge vs but when he with-holdeth these meanes his purpose is to let vs fester and rot in our sin and to let vs abound in these grose humours which will bring the sicknesse and death of the soule vnto vs they are those purging fires which purifie vs from the drosse of our corruptions and therefore when the Lord casteth vs into them his purpose is to make vs pure gold fit for his treasurie of eternall happinesse but when he letteth vs alone in the drosse of our sinnes his meaning is to let vs rust and canker and to cast vs away as refuse siluer The vse hereof serueth to confute the vaine bragges of The Papists confuted who glory in the outward pomp of their church the Papists who boast of the glory pompe riches and the flourishing estate of their Church vsing it as an argument of Gods loue towards them and of the truenesse of their Church and Religion that they are blessed with great prosperitie and on the other side objecting the crosse and manifold persecutions which the professours of the Gospell are subject vnto as a reproach to their Religion But seeing so many sinnes are not onely committed but also tollerated yea defended and countenanced in that Church their immunitie from afflictions and punishments can bee no signe of Gods Loue but rather that in his heauie displeasure hee hath giuen them ouer as a desperate cure and because by no meanes they vvill bee reclaymed from their Superstitions Idolatryes Adulteries and other enormious crimes that therefore they are giuen vp to a reprobate sense and to their owne filthy lusts that so committing sinne with greedinesse they may treasure vp against themselues wrath against the day of wrath and of the declaration of the iust iudgement of God And the like vse also may secure Worldlings make of this Doctrine who blesse themselues in their sinnes because they are not crossed in their euill courses seeing nothing ought to bee a greater terrour vnto them then this that the Lord leaueth them to themselues and with-holdeth from them this wholesome meanes of their amendement Lastly it serueth for the comfort of Gods Children when as they are sharply afflicted for their sinnes seeing this is no signe of Gods hatred and of their rejection but rather of his Loue and Fatherly care ouer them which causeth him to lay vpon them these chastisements that hereby they may bee reclaymed from their sinnes and not suffered to runne on in their euill courses to their destruction The second doctrine which wee here learne is that if If we dishonor God he will dishonour vs. wee doe neglect our dutie to GOD hee will make those who owe vs dutie to neglect this dutie when we most expect it and if wee dishonour him by our sinnes hee will cause vs to bee dishonoured and disgraced not onely by our enimies and strangers but also by our nearest and most familiar friends So because the people of Israell who professed themselues the spouse and children of God did by forsaking the Lord their husband and father and adhaeâ—ing vnto Idols grieuously dishonour his holy name the Lord layeth vpon them a proportionable punishment that their wiues and daughters should neglect to them all loue conjugall duties and filiall obedience whereby they should not onely inwardly bee vexed and grieued in their minds but also outwardly in their names be exposed to infamie and reproach The like example wee haue else where in the booke of God when Noah neglected the duty of temperance and sobriety towards God his wicked sonne C ham neglected the dutie of reuerence towards him When Elie was so indulgent towards his sonnes that hee would rather displease God by suffering them to dishonour his name then hee would displease his sonnes by giuing them due correction whereby they might haue beene reclaymed from their sinnes they neglected all dutie to their father contemned his holy admonitions and so brought shame and reproach vpon the whole familie For the Lord caused in one day not onely the glory to depart from Israell when the Arke was taken which chiefly redounded to the dishonour of Elie who then was the Iudge of Israell but also tooke away his sonnes which were to be the glory of his house and togeather with them the office of the Priesthood and so made him inglorious both in the Common-wealth Church and in his owne priuate familie The like may be sayd of Dauid who
bee no remedie as it is said Chro. 36. 14. 2. Chro. 36. 14 The vse hereof serueth first to confute the practise of the Brownists who leaue and forsake the Church of Christ for some small spots and little wrinkles their Ministers refusing to preach and the people to heare in our congregations But herein they nothing resemble the Lord whose children they would seeme to be who when the Church of Israel had made a feareful apostasie from Gods true religion and was wholly defiled with superstition idolatrie and all wickednesse and obstinately continued in these sinnes notwithstanding the manifold and continuall meanes which the Lord vsed to call them to repentance yet still hee sendeth his Prophets vnto them to teach admonish and reproue them that they might be brought to amendment and when as they desperately perseuered in sinne and were now past all hope of recouerie he causeth his Prophet to admonish the Iewes to auoid their sinnes and punishments when as their state also was exceedingly corrupted Secondly it serueth for our comfort and incouragement The Lord hath mercy in store for those who forsake their euill waies if that now at the length we will forsake our euill waies and take hold of the meanes of our conuersion whilest God offereth them vnto vs. For howsoeuer wee are sunke deepe in our rebellion and haue many waies prouoked Gods wrath continuing in our sinnes notwithstanding the Lord hath afforded vs such plentifull meanes to bring vs to amendment yet if now wee will begin a new course and consecrate our selues to the seruice of God there is assured hope of pardon For yet the Lord waiteth that hee may haue mercie vpon vs Esa 30. 68. yet he patiently granteth vnto vs the meanes of our conuersion and wee may assure our selues that if hee be so gratious when as wee obstinately perseuere in sinne hee will be much more mercifull if we turne vnto him by true repentance But on the other side if wee contemne so great a mercie of God we shall haue a more fearefull iudgement laid vpon vs for laesa patientia furor the greater Gods patience is which wee despise the more furious reuenge hee will take on vs in the day of his visitation Rom. 2. 4. 5. The second thing to be obserued is that Gods Ministers Rom. 2. 4. 5. ought not to surcease their paines in their Ministerie though The Ministers must not surcease their paines in the Ministerie they plainly discerne that the estate of the people committed to their charge is altogether desperate and past hope of recouerie For though there were no apparance of hope at home yet he is painfully to persist in the worke of the Ministerie that hee may conuert those who are abroad and want the preaching of the word that so hee may helpe to gather those into the Church which are elected and increase the number of the faithfull as much as in him lieth So when the Israelites to whom our Prophet was sent were past cure he laboureth to conuert the Iewes vnto God And so when the Iewes desperately refused the meanes of their conuersion and saluation the Apostles ceased not their labours but turned to the Gentiles and by their painfull preaching endeuoured to conuert them vnto the faith For howsoeuer our hearers profit not there is a necessitie that lieth vpon vs and a fearefull woe denounced against vs if we preach not the Gospell 1. Cor. 9. 16. Whatsoeuer bee the successe of our labours wee 1. Cor. 9. 16. are charged as wee will answere it before God and before the Lord Iesus Christ which shall iudge the quicke and the dead at his appearing that we preach the word and be instant in season and out of season and that wee improue rebuke exhort with all long suffering and doctrine 2. Tim. 4. 1. 2. Whether the people 2. Tim. 4. 1. 2. will heare vs or no we must tell them of their sinnes and giue them warning of Gods approching iudgements and then though they die in their sinnes yet wee haue discharged our dutie and shall saue our owne soules Ezech. 33. 7. 8. 9. Ezech. 33 7 8 9. Those reprooued who surcease their paines in the Ministerie The vse hereof serueth to reprooue those who surcease their paines in the worke of the Ministerie because they cannot see the fruite of their labours but contrariwise finde that the more diligently they preach vnto their people the more obstinately they contemne the meanes of their saluation lothe the food of their soules and persist in their impenitencie For the neglect of other mens duties must not be an argument to make vs neglect ours but rather should make vs more earnest in the worke of the Ministerie Neither doe we know whom nor when the Lord will call the Spirit bloweth where it listeth and when it listeth and the Lord who hath the hearts of all in his hand can make those who were lions Esa 11. and beares and wolues yesterday to become this day gentle as lambes innocent as doues and of mockers of his word he can make zealous conuerts of persecuting Saul a preaching Act. 2. 13. 37. Act. 9. Paul Besides though they had certaine assurance that they should neuer conuert a soule of those people which are committed to them nor build vp any one in the faith of Christ yet are they not discharged of their worke nor hereby haue receiued a priuiledge of idlenesse seeing when these who haue often heard them doe obstinately stop their eares there are perhaps others who would willingly haue the benefit of their Ministerie And though there were not yet must we preach the word euen when wee are assured that it is the sauour of death vnto death because the Lord who hath set vs on worke and will surely pay vs our wages is as well glorified by executing iustice against obstinate sinners as by shewing mercie to those who are by his word moued to repentance and amendment of life The third thing to be obserued is that as al men had need The danger of euill neighbourhood to be admonished of their waies in the ministerie of the word so especially those which liue neere vnto wicked and vngodly neighbours who by their manifold inducements allurements and euill examples are alwaies readie to seduce them out of the way of righteousnesse into the way of sinne For this was the case of the people of the Iewes in this place who being themselues corrupted had the wicked Israelites for their neighbours who by all meanes were ready to draw them more and more from God into the bywaies of sin and wickednesse and therefore the Lord thought it good and necessarie to stop them in these euill courses not only by the admonitions of their owne Prophets who were purposely sent vnto them but also causeth our Prophet who was sent to the Israelites to admonish them to beware of being corrupted by their euill example So when the
to be excused if they reserue their hearts for God But let such know that herein they rob God of his glorie in denying to make publike profession of his true religion they giue a grieuous offence to their weake brethren who see their outward practise and do not see their inward intention they spoile the Lord of his right in that they doe not worship him in the whole man but with a part onely they cast themselues into desperate danger of making a further apostasie from God and his true religion and of embracing idolatrie both in bodie and minde they depriue themselues of a good testimonie of their owne saluation in a word they Rom. 10. 10. deny Iesus Christ and his truth before men and therfore vnlesse they repent of this sinne he will also deny them before his Father in heauen as it is Matth. 10. 33. Matth. 10. 33. Fiftly we here learne that all places lose their dignitie and become infamous when as they are defiled with sinne All places lose their dignitie when they are defiled with sinne and consecrated to idolatrie and consecrated to idolatrie so famous Gilgal which was ennobled by many memorable accidents which there hapned became through the idolatrie there committed so infamous and of such bad note that the people of Iuda are forbidden to resort vnto it And Beth-el which in former times was the house of God by the like abuse became Beth-auen a house of vanitie So Shilo which was greatly renowned because God had set his name there and placed therein his Tabernacle and Arke the visible signes of his presence became afterwards as remarkeable for Gods heauie iudgements as before it had been for his great mercies through the grieuous sinnes therein committed so as the Prophet Ieremie doth propound it as a paterne and example of Gods fearefull wrath to keep the people of Iuda from glorying in the Temple Ier. 7. 12. Psal 78. 60. The like may be said of the Jerem. 7. 12. Psal 78. 60. Temple it selfe which in the first institution was the house of prayer consecrated to Gods publike worship and seruice but through the wicked abuse thereof it became by Christs owne testimonie a den of theeues Matth. 21. 13. So Ierusalem Matth. 21. 13. the holy citie is become an harlot and whereas heretofore it was the place of Gods presence it is now the prey of Gog and Magog And Rome also which was the spouse of Christ is become the whore of Babylon and whereas heretofore it was a famous Church professing and practising Gods true religion now it is become the habitation of diuels the hold of all foule spirits and a cage of euery vncleane and hatefull bird as it was prophesied of her Apoc. 18. 2. Apoc. 18. 2. The vse hereof serueth first to admonish vs that we reade our lesson out of all these examples which were written for our learning namely that we do not vaunt of our land countrie as being a place wherin the Church is seated Gods true religion planted and his pure and sincere worship established and exercised for if we securely go on in sin sheltering our selues from the heate of Gods anger vnder the shade of these priuiledges we shall in the end finde that our countrie was neuer so famous in the fruition of Gods manifold mercies as it shall be infamous and reproched through the filthinesse of our sins and the fearefulnesse of Gods vengeance which he will execute amongst vs. Secondly it confuteth popish pilgrimages vnto Rome Popish pilgrimages confuted and the Holy land for though these places retained still their ancient diguity and maintained still Gods pure religion yet haue wee no reason to goe vnto them to worship God seeing in the time of the Gospell all difference of places is taken away Neither are we now restrained to mount Gerazim or Ierusalem or Rome or any other place but this only is required that as God is a spirit infinite and omnipresent so wee worship him in spirit and truth as it is Ioh. 4. 23. To this purpose Ioh. 4. 23. Hierome one saith Non Hierosolymam vidisse sed Hierosolymis bene vixisse laudandum est It is no commendation to haue seene Hierusalem but to haue liued well at Hierusalem that is praise worthie Another saith Non terrena sed coelestis Hierosolyma Bernard epist. 319. ad Lelbert Abbat requirēda est non pedibus proficiscendo sed affectibus proficiendo that is We must not seeke after the earthly but the heauenly Ierusalem not by pilgrimage on foote but by bettering our affections How much lesse then are wee now to trauaile vnto these places seeing these Beth-els are become Beth-auens and howsoeuer they were heretofore the places of Gods worship yet are they now vtterly degenerate being wholly deuoted to Turcisme Antichristianisme superstition and idolatrie and therefore hauing lost their ancient dignitie and now become infamous we are not to esteeme them as they were but as they are nor to go vnto them lest they taint vs also with their superstitions and idolatrie The Last thing which is heere to be obserued is that the All mixture betweene true and false religion condemned Lord condemneth all manner of mixture betweene true religion and false religion betweene his pure worship prescribed in his word and wil-worship superstition and idolatrie For he could not endure that those who went vp to Gilgal and Beth-auen and communicated with idolaters should sweare by his name and thereby make a kind of outward profession of his religion he could not abide the halting of the Israelites betweene him and Baal but putteth them to their choice either to worship him alone or Baal alone 1. King 18. The like place we haue Ezech. 20. 39. As 1. King 18. Ezech. 20. 39 Jer. 44. 26. for you O house of Israel thus saith the Lord God go you and serue euery one his idoll seeing that you will not obey me and pollute my holy name no more with your gifts and with your idols So Zeph. 1. 4. 5. he threatneth to cut off all those who worshipped Zeph. 1. 4. 5. the host of heauen and them that worship and sweare by the Lord and sweared also by Malchan And this was the sin of the Samaritanes who worshipped the true Iehouah because they would auoid his punishments but withall worshipped together with him the gods of their own countries as appeareth 2. King 17. 29. 30. 2. King 17. 29. 30. The reason why wil-worship is condemned 2. Cor. 6. 14. 15. The reason why this sin is so straitly forbidden and condemned is because first there can be no communion betweene God and idols betweene his true religion and wil-worship idolatrie and superstition according to that 2. Cor. 6. 14. 15. What fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Belial or what part hath the beleener with the infidell and
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
their idolatrous and false worship Againe as our Sauiour saith in another case they had Moses and the Prophets the Luke 16. booke of Gods law faithfull Expositors to make it cleare to their vnderstandings and to admonish them of their euill waies and therefore it was likely if they would not giue them the hearing then much lesse would they regard their priuate admonitions And this is the meaning of the words The doctrines The do ∣ ctrines which arise out of them are these First we here learne that the greatnes of those that offend either in respect of honor The greatnes of the sinner doth aggrauate the sinne power riches or other Gods blessings doth not take away or extenuate the fault guilt or punishment of sinne but rather doth increase and aggrauate them Because Ephraim was the principall Tribe amongst the ten and most abounded with all maner of Gods blessings therefore in the first place he is accused as being more sinful then all the other Tribes and in the generall inditement hee beareth the name of all his confederates as being in respect of his greatnesse more guiltie of sinne then any of his brethren So because the Lord had aduanced the people of Israel aboue all the nations round about them and had priuiledged them with extraordinarie blessings both temporall and spiritual aboue al their neighbour countries therefore their sinnes and rebellions were much more haynous and abominable in Gods sight and their punishments much more grieuous as appeareth Ezech. 5. 5. 6. 9. 10. In these respects also the Prophet matcheth Ezech. 5. 5. 6. 9. 10. cap 6. them yea and giueth them the preheminence in wickednes aboue Sodome it selfe especially in that they had abused Gods more rich mercie and wilfully withstood the meanes of their conuersion and saluation which the other wanted as he sheweth at large Ezech. 16. And surely not without reason are those to be condemned as the most grieuous malefactours who being most highly aduanced by God in the fruition of all his gifts and blessings do notwithstanding dishonor him by their sinnes and with an high hand rebell against him First because to their other sinnes they adde horrible ingratitude a vice odious to God and man for whereas Gods bountie should oblige them to dutie and obedience they forgetting or neglecting the author of their preferment abuse his owne gifts to his dishonour and like vnthankfull rebels being aduanced and inriched by their Soueraigne vse all their credit power and wealth to strengthen them in their rebellion Secondly because those who are aduanced aboue others in honour power and riches are seated as it were vpon a hill and in the eye of all men whereby it commeth to passe that their sinnes are exemplarie and so they doe not only offend God themselues but also draw others to imitate their wickednes and hereby their single sinnes are doubled and redoubled vpon their sinfull soules according to the number of those who are corrupted by their euill example The vse hereof serueth to stirre vp all whom the Lord hath The more we are aduanced the more should be our thankfulnes aduanced aboue others in his blessings that they earnestly labour to exceede others in thankfulnes and obedience Otherwise if they being vnmindfull of Gods benefits rebell against him and dishonour his name by their sinnes they shall be condemned and punished not only as ordinarie sinners but also as vngratefull rebels and as chiefe captaines and ringleaders who by their example haue drawne others into the like transgressions Secondly those who are of a meane estate may here learne The smalnes of our receits causeth short accounts contentation seeing by the smalnesse of their receits they haue the benefit of short accounts and the lower their condition is the more they are priuiledged from the guilt of other mens sinnes For whereas those who are in eminent places are exposed much more to the boisterous stormes of manifold tentations and when they fall like high buildings beate downe inferiours as it were vnder cottages with their ruines those who are but of meane qualitie doe not lie so open to these blasts of triall or though they be ouerthrown in the day of tentation yet commonly they are only guiltie of their owne fall there being few or none that by their example are drawne into their sinne Secondly we here obserue that such is the neere coniunction betweene idolaters and their idols that they most The neere coniunction betweene idolaters their idols hardly admit of any separation for as in corporall fornication the adulterer is so ioyned with the adulteresse that they become one flesh whereby it commeth to passe that they so desperatly dote one vpon another that neither the losse of their credit nor the impouerishing of their estate nor the manifold mischiefes which accompanied their sinnes in this life nor the eternall torments of hell fire which are threatned against adulterers in the life to come can weane them one from another so in this spirituall whoredome the idolater doth in his hart and affections so cleaue vnto his idols that he neglecteth his fame and reputation with the godly consumeth his wealth and substance contemneth Gods heauie iudgements denounced against idolaters both in this life and the life to come And this was the estate of Ephraim in this place who so firmely cleaued vnto their idols that they could by no meanes be seuered neither by Gods alluring promises nor terrifying threats neither by his mercies nor by his iudgements neither by the publike preaching of Gods Prophets nor by the priuate admonitions of their brethren and therefore the Lord commandeth the men of Iuda not to intermeddle with them as being now become a desperate cure of whom there was no hope of amendment and reformation Many such examples we haue in the book of God Although Laban long enioyed the companie of holie Iacob and plainly saw the manifold blessings which the true Iehouah multiplied vpon him yea and vpon himselfe also for Iacobs sake yet all this could not withdraw him from worshipping his idols So although the Lord made choice of the Israelites for his peculiar people and gaue vnto them his law wherein he prescribed his true worship and restrained them from idolatrie and confirmed this law by powerfull miracles and by continuall experience gaue them to vnderstand that he blessed them with all his benefits whē they worshipped him according to his reuealed will and contrariwise multiplied his plagues vpon them when they worshipped idols yet so wholly were they possessed with a spirit of fornications that all this would not restraine them from this sin nor reclaime them from their idolatrie when they had addicted themselues vnto it So although the Lord had punished the land of Iuda with captiuitie and desolation and had sent his Prophets vnto them that remained to ascertaine them that their idolatrie was the chiefe cause of all their miseries yet they rebelliously
confidence and carnall affiance whereby we trust and rest vpon rather the creature then vpon him our Creator and withall doth beate vs from those worldly hopes that we might flee vnto him for succour and rest vpon his promises and prouidence for our deliuerance And these are the doctrines which arise out of the former God doth not suffer his to remaine alwaies in their sinne and idolatrie part of this verse containing the first effect of the peoples afflictions Now out of the latter part wherein is shewed the second effect namely their forsaking their Idols and turning vnto the Lord these instructiōs are further to be obserued First we learne that howsoeuer those that belong to Gods election may for a time leaue Gods pure worship and follow Idols yea and be so blinded in their superstitions that when they are afflicted for their sinne they doe with more earnestnes embrace idolatrie yet the Lord will not so leaue them but at length he will open their eyes that they shal see their sinnes and sensiblie discerne that they are the causes of their punishments though for a time in their ignorance and superstition they preferre idolatrie before his true worship yet at last he illuminateth their iudgemēts so as they may see how much better it is to follow him then to follow idols to embrace his true religion reuealed in his word then to follow their owne inuention Examples hereof we haue in Abraham in the Israelites comming out of Egypt and in the time of the Iudges and in many at this day who haue forsaken the idolatries of the whore of Babylon and haue embraced Gods true religion Secondly we may obserue that as soone as they spie their As soone as the faithfull see their errors and sins they reforme and forsake them errors they do not go on further in them but they returne into the way of truth as soone as they see their sins they forsake them as being the causes of their miserie when they see the vainenes of their idols then they returne vnto the Lord their true husband neitheir is it enough to see our sins if wee continue in them nay rather this will redouble our punishment it is not sufficient to know truth and error vnlesse we Luk. 12. 47. embrace the one and forsake the other it will not profit vs to see our former grossenesse in following idols vnlesse Matth. 11. 21. hereby we be moued not only to forsake them but also to returne vnto our husband the Lord our God worshipping him according to his will So that here we learne what is the practise of true repentance it consisteth not in the knowledge only or acknowledgment of our sins for thus far did Pharaoh and Saul proceed thus did Iudas and thus do many worldlings repent but we must so see our sinnes as that with the sight of them wee bee exceedingly displeased with our selues we must so acknowledge them as that withall we vnfainedly bewaile them we must when we behold them also hate and detest them and not only forsake our sins but also returne vnto the Lord with full purpose of heart resoluing and endeuouring to serue and please him in holinesse and newnes of life Thirdly we may obserue the profit of afflictions when as The profit of afflictions they are sanctified vnto vs by Gods Spirit for whereas prosperitie maketh vs blind through pride selfe-loue and securitie so as we can neither see our sinnes nor Gods approaching iudgements aduersitie openeth our eyes and rectifieth the iudgement so as then we not only see our sins but are readie also to condemne our selues iustly to haue deserued those euils which we suffer yea and far greater if the Lord should enter into iudgement with vs for when as the light of nature our owne conscience and the written Word of God teach and conuict vs of this that God is the chiefe goodnes most gratious most mercifull and in his owne nature not apt and readie to hurt and punish any of his creatures but rather to extend his bountie multiply his benefits vpō all when we fall into miseries and calamities we must needs iustifie God in his iudgements and condemne our selues whō Lam. 3. 22. we know to be full of all corruption and wickednes An example whereof we haue in Iosephes brethren Gen. 42. 21. in Gen. 42. 21. the Israelites vnder the Iudges in Dauid Psal 51. 4. yea in Psal 51. 4. Exod. 10. 16. 17 Pharaoh himselfe Exod. 10. 16. 17. Where as prosperitie maketh vs dissolute and licentious in our waies affliction serueth in stead of a thornie hedge to stay vs from running on in the course of sinne to our perdition Whereas prosperitie maketh vs negligent in performing the duties of Gods worship and seruice miserie and affliction maketh men zealous forward and deuout according to that Esa 26. 16. O Lord in Esa 26. 16. trouble they haue visited thee they powred out a prayer when thy chastening was vpon them And because men at such times are most fit and readie to performe such duties therefore then the Lord especially requires them Psal 50. 15. Lastly whereas Psal 50. 15. prosperitie makes vs to forget God and to flee away from him affliction maketh vs to remember him and by true repentance to turne vnto him An example wee haue in this 2. Chron 33. 12. 13. place in the Israelites in the time of the Iudges in Manasses and the prodigall sonne Luke 15. Lastly wee may obserue the motiues perswading the The motiues which perswade the Church to turne vnto God Church to returne vnto God the first whereof is contained in the word husband for therein she gathereth vnto her selfe some assurance of his loue for although for her sinnes she was diuorced yet vpon her true repentance she might gather certaine hope that she should be pardoned and receiued into former grace seeing she had not to deale with an enemie or stranger and an ordinarie friend but with a most louing and gratious husband who was as readie to forgiue as she to aske forgiuenes Ierem. 3. 1. 12. 22. The second motiue Iere. 3 1. 12. 22 is the assurance of the bettering of her estate for she could speake by experience that her estate whilest she serued the Lord was much better then when she followed Idols and by the assurance of faith and hope she was assertained that repenting she should be receiued to grace and restored to her former state condition The like example we haue in the prodigall sonne who returned vnto God because hee knew him to be his gratious father and was assured that being reconciled vnto him hee should be deliuered out of his present miserie into a state of happinesse Where we may learne that true faith is the cause of vnfained repentance for vntill we haue some assurance of Gods loue and mercie in Christ wee flee from him as from a seuere Iudge but when
wee know that Christ our Mediatour hath satisfied for our sins and reconciled vs vnto his Father then doe we bewaile our sinnes because we haue by them dishonoured and displeased our gratious Father and hauing repented of them wee goe boldly vnto the throne of grace crauing mercie and forgiuenesse Heb. 4. 16. 10. 22. Heb. 4. 16. 10. 22. ANd thus much concerning the punishments which the Lord threatneth against the people for their idolatrie and the first kinde or degree of their vnthankfulnesse as also concerning the effects of these punishments Now followeth the second degree of their vnthankfulnesse together with the punishments denounced against them for it Their ingratitude is expressed Vers 8. And she did not know that I Vers 8 gaue her corne and wine and oyle and multiplied her siluer and gold which they bestowed vpon Baal In which words he accuseth The exposition her of double ingratitude first that she did not know or knowing did not acknowledge the Lord to be the author of all those benefits which she enioyed secondly in that she did not vse these benefits to the glorie of God but bestowed them vpon her Idols The first is expressed in these words And she did not know that I gaue her corne c. By this coniunction copulatiue he knitteth these words with the former and sheweth that God iustly punished them seeing to their other sinnes they added another kinde of grosse ingratitude as though he should say And moreouer besides the sinnes before spoken of she hath shewed her selfe grosly vngratefull both in not acknowledging God the author of the benefits which she enioyed and in abusing them to Gods dishonour in the seruice of her Idols and therefore it is iust with God to afflict her with the former and following punishments that she may learne to ascribe vnto God the praise of his owne gifts and may desist to abuse them by bestowing them vpon Baal And this is the coherence of this verse with the former Now let vs come to the words themselues in which is expressed the partie offending and the sinne committed the first in this word And she which hath an emphasis in it and serueth to aggrauate the sinne For though the Heathen nations should not haue knowne or acknowledged the Lord to haue been the giuer of the benefits which they enioyed it had been no such great wonder seeing they had onely the light of nature and the booke of the creatures to looke vpon but that the people of Israel should be ignorant hereof was more then blockish senselesnesse and blind ingratitude seeing they had the booke of God wherein it was reuealed vnto them that they had all the benefits which they enioyed from the meere blessing of God that the Lord gaue them this land flowing with milke and honey by his owne omnipotent power casting out their enemies before them that from him they had the first and latter raine whereby their land was made fruitfull and seeing that they were entred into possession of al these benefits whilest they serued the Lord alone before they worshipped their Idols so that they had no shew of reason to ascribe Gods gifts vnto them which they alreadie enioyed before they serued them and therefore the Lord might iustly take vp that complaint against them Esa 1. 2. 3. The first branch of their sinne was they did not know that Esa 1. 2. 3. God gaue vnto them their gifts which they had receiued whereby wee are not to imagine that the Israelites were so blinde and ignorant as to thinke that they had all these benefits from their Idols only and not from Iehouah the God of Israel for many of the Heathens though they worshipped Idols and pettie gods yet by the light of nature knew that there was a chiefe and superiour power who was the originall fountaine of all goodnesse and therefore the people of God could not be hereof ignorant but they are said not to know that God gaue them these gifts because they did not know and acknowledge him alone to be the author of them but ioyned Idols and pettie gods with him and so robbed him of part of his praise they did not know that they had receiued these gifts of Gods free grace and meere goodnesse but for their golden Calues and other Idols and for that new deuised worship which they offred vnto God in them which they thought was more acceptable vnto him then the seruice prescribed in his word So Iere. 44. 17. 18. the Iewes said Ier. â—â— 17. 18. they would worship the Queene of Heauen that is the Sun because hereby they had plentie not that they were so brutish as to thinke that they had these benefits from the Sunne only but because they ascribed this power and vertue vnto the Sunne in it selfe rather then vnto Gods blessing and prouidence and so offered sacrifices and diuine worship vnto the Sunne as being a ioynt cause with God of these benefits whereas it is only his instrument which doth nothing of it selfe but by his appointment The second branch of their sinne was that they bestowed and spent the gifts which they had receiued of the Lord vpon their Idols expressed in these words which they bestowed vpon Baal For the vnderstanding whereof wee are to know that this word Baal is in the Scriptures either taken generally for all Idoll gods in respect of the generall signification thereof which is as much as a Lord or Patrone and in regard that in the Punicke tongue from whence it is taken it signifieth a god or else specially for a particular Idoll of the Sidonians which was called by that name whose originall was after this manner Ninus who first reigned in Asia and built that famous citie which was called Nineue after his owne name was the sonne of one Belus whom in his pride according to the practise of Heathen Tyrants he deified and built a Temple vnto him wherein hee appointed that hee should be worshipped And this Idol amongst the Sidonians was called Baal and with the Babylonians Bel and was worshipped amongst them as their god Now this Heathen god did Ahab worship and built a Temple and erected an altar vnto him in Samaria to gratifie hereby Ithobal or Eth-Baal his father in law who was King of the Tyrians and Sidonians 1. King 16. 31. Lib. 9. antiq cap. 6. as Iosephus recordeth of which also wee may reade 1. King 16. 31. And although this Idoll god Baal was one and the same yet sometime the word is vsed in the plurall number Baalim or Baals either when it is taken in the generall signification for all Idols or in respect of the diuers statues or images erected in the honor of this Idoll aâ— Baal-peor Numb 23. 2. King 4. 2. or Baal-phigor Baal-zebub In this place as I take it wee are to vnderstand it in the generall signification for all their pettie patrones and Idoll gods because we reade that Baal the Idoll
adulterers God will iudge Heb. 13. 14. but more specially that he would not lay vpon them that kinde of punishment which is called chastisement and correction wherby God restraineth his children from sinne or reclaymeth them by repentance when as they are fallen into it and that hee would not punish them as yet but would suffer them to goe on in their sinnes vntill thereby hee had punished the sinnes of their husbands and fathers and then vvhen the measure of both their vvickednesse vvas full he would ouerwhelme them all in an vniuersall deluge of his judgements both in this life and the life to come And this vvas their punishment now the cause is annexed for they separate with Harlots and sacrifice with Whores which vvords some reade also with an interogation and doe expound them thus should not I punish your daughters because they are harlots c. Because they that is their fathers do separate that is make choyse with their harlots at home of their best and fattest things which they may offer vvith their Whores publikely vnder shew of religion But this exposition seemeth forced and farre fetched that the Lord should punish the daughters and wiues vvhoredomes because the fathers and husbands joyned with harlots in their Idolatry besides that addition of separating the fattest things for Idotrous sacrifices standeth but vpon bare conjecture to say nothing of the interrogation and changing of the naturall signification of the particles where no necessity vrgeth and constraineth And therefore I rather choose another exposition vvhich better agreeth vvith the words of the Text and with the drift of the Prophet in this place For vvhereas before he had said he would not by his punishments restraine their daughters and wiues from their adulteries whereby they were vtterly disgraced and their houses made infamous in these words he justifieth this his heauy punishment by shewing that he had just cause to inflict it For there was no reason why their name and reputation should be in any account with him seeing they themselues had no regard of his glory but had shamefully dishonoured his holy name by making an apostasie from him and his true Religion and committing both carnall and spirituall whoredome with their louers And this is the generall meaning and maine drift of the Prophet the which will more euidently appeare in the more particular examining of the words Where first wee are to note that in this speach there is a change of the person for in the beginning hee said your daughters c. In which tenour if hee had proceeded hee should haue added for you seperate your selues c. but he turneth his speach from them and vseth the third person for they seperate c. the which howsoeuer it is vsuall in the writings of the Prophets yet it seemeth this conuersion of speach is purposely in this place affected for by turning from them hee sheweth his indignation and detestation of their sinne as though they were so defiled with their corporall and spirituall whoredomes that they were not worthy to be spoken vnto from the Lord. It is further added for they seperate with harlots c. the originall word Paradh which is heere translated Seperate is as some thinke deriued from Peredh which signifieth a Mule which is so named because amongst all the beasts they are most adultrous and lustfull howsoeuer they doe not generate And therefore Drusius thinketh the latine word diuidunt most fit to expresse the meaning of it which sometimes signifieth the act of vncleannes So Plautus in Aulular Me tu quidem herclè dicam palam non diuides By this phrase then is signified both their spirituall and corporall whoredome their spirituall whoredome vvhich is here principally vnderstood by way of Allegorie consisted herein that they seperated and diuided themselues from the Lord their true husband by breaking the bond of marriage forsaking his true religion and prostituting themselues to commit spirituall whoredome with their idols Which spirituall fornication well deserued to be punished with corporall adulterie that as they dishonoured God by the one so the Lord should cause them to be dishonoured by the other Their carnall adulterie by themselues committed may here also be implyed as an effect of the spirituall in which respect also they made diuers kindes of separation with their harlots For they separated themselues from their lawfull wiues to ioyne with harlots and separated their harlots from their Husbands to ioyne with them and both together seperated themselues from the company of men because this vice of whoredome lurketh in corners and loueth the vayle of night and darknesse which hideth from the eyes of men her foule deformitie and vglie filthinesse And I doe the rather expound these words in this generall sense both because they may well beare it and also because this spirituall and carnall whoredome are seldome seuered it being an vsuall paradoxe with idolaters to judge the sinnes of vncleannesse to be veniall as we may see in the example of the Israelites in former times and in the Papists at this day whose deuotions and superstitions are so polluted with carnall filthinesse that all Christendome doth take knowledge thereof Now in this respect also it was just with God to punish them with the adulteries of their wiues and daughters for seeing they had defiled and deflowred other mens wiues and daughters it was a just and proportionable punishment that theirs also should grinde vnto other men as Iob speaketh Iob. 31. 9. 10. Now this their sinne is more plainely signified in the next wordes where hee saith that they did sacrifice with whores Where hee sheweth that as their harts were diuided from God and joyned both with their spirituall and carnall louers so they made profession of their apostasie and adulterie in their open practise for as they secretly committed carnall whoredome with their strumpets vnder colour of religion and deuotion so they openly joyned with them in their spirituall adulterie and idolatrie by sacrificing vnto their idols And here againe I expound the wordes both of corporall and spirituall filthinesse because as their sacrificing is expressed plainely and not by Allegorie so wee are to vnderstand the other word their whores not by Metaphor but in it owne signification And therefore as by their sacrificing is signified their spirituall whoredome so by their sacrificing with harlots is implyed also their carnall vncleannesse And thus I haue shewed both their punishment and the cause thereof now in the last words is contained a further reason vvhy they should bee thus seuerely punished and then their punishment is in some generall tearmes repeated and ratified The reason is because they were a people that did not vnderstand that is a people not onely destitute of the knowledge of God and his true Religion but also so besotted in their superstitions and so vvholy possessed vvith affected ignorance and vvilfull indociblenesse that neyther Gods Word nor his vvorks his mercies nor his judgements vvould make