LECTVRES VPON THE FOVRE FIRST CHAPTERS OF THE PROPHECIE OF HOSEA WHEREIN THE TEXT IS EXPOVNded and cleered and such profitable instructions obserued and applied as naturally arise out of this holie Scripture and are fit for these times By IOHN DOVVNAME Bacheler in Diuinitie and Preacher of Gods word 1. TIMOTH 4. 16. Take heede vnto thy selfe and vnto learning continue therein for in doing this thou shalt both saue thy selfe and them that heare thee AT LONDON Imprinted by Felix Kyngston for William Welby and are to be sold at his shop in Pauls Churchyard at the signe of the Greyhound 1608. TO THE RIGHT REVEREND FATHER IN GOD IAMES BY GODS PROVIdence Lord Bishop of Bathe and Welles I. D. wisheth all grace prosperitie and true comfort in this life and eternall happinesse in the life to come THe booke of holy Scriptures Right reuerēd father in God is as the princely Prophet Dauid calleth it Alanterne to our Psal 119. feete and a light vnto our pathes and as the Apostle Peter termeth it it is As a candle shining 2. Pet. 1. 19. in an obscure place which so illuminateth the eyes of our mindes through the inward operation of Gods Spirit that we are thereby enabled in this vale of darkenesse to make choice of the narrow path of righteousnes which conducteth vs to Gods kingdome and to decline from the by-waies of sinne and error which leade to destruction yea it is a glorious and bright shining sunne which as it is said of Christ the author of this word doth giue light vnto them that sit in darknesse and in the shadow Matth. 4. 2. Luk. 1. 79. of death guiding their feete into the way of peace But withall it is a certaine truth that this heauenly light is in some places more resplendent in others more obscure this candle sometimes shineth so clearely that it giueth light to the whole houshold and sometimes it burneth so dimly that those only discerne it who haue better insight approch neerer vnto it by diligent studie and meditation This glorious sun in some places shineth clearely and euidently sheweth it selfe by his owne light but otherwhiles it is shadowed with the clouds of obscuritie and the foggie 2. Pet. 3. 16. mistes of our ignorance interposing betweene it and vs doe hide it from our sight The which no doubt the holy Ghost hath purposely affected that neither the great easinesse of holy writ might cause in any idle neglect nor yet the inextricable difficultie might discourage any from reading of it that neither the simple plainnesse thereof might work in the wise and learned cause of comtempt seeing in many places they might haue a fit subiect whereupon they might exercise their greatest learning and deepest iudgement nor the obscure profoundnes of it might make the simple despaire of receiuing any fruit by their studies and labours seeing a great part therof is so plaine and easie that it is within the compasse of a childs capacitie And finally as hee hath prouided milke for babes so also stronger meate for those who are of riper age that none who are inuited to this heauenly banquet might go away with emptie stomackes for want of conuenient food whereby they should be nourished Neuerthelesse the Popish crew who because their works are euill loue the darknes of ignorance better then the light of Gods truth take occasion hereupon to declaime against the obscuritie of the Scriptures and to disswade all the common people from reading of them and lest the sight of this heauenly food should sharpen their hungrie appetite work in them a desire to feed vpō it they carefully locke it frō thē ouer whom they haue any authoritie in the darke closet of an vnknowne tongue that so being out of sight it may also be out of mind and in stead hereof they feede them with their lying Legends and with the poysonous hemlocke of their owne traditions pretending that out of their great care they keepe the Scriptures from them lest they should peruert them to their destruction and abuse them in their ignorance vnto heresies and errors Wherein what do they else but like cruell nurses keepe from Gods children the milke of his word whereby they should bee nourished for feare lest any thereof should droppe vpon their clothes What doe they else but like hard hearted stewards depriue Gods familie of their allowance and so starue them to auoide surfeting And what doe they by this their either foolish or malicious course but quite extinguish the light of Gods truth because it doth not shine in all places with like clearenesse But wee who professe our selues children of the light and true disciples of the schoole of Christ must be otherwise affected continually praying that though there be nothing but palpable darknesse in all the dominions of the Romish Pharaoh yet this light may still shine in our Goshen as long as the Sunne is in the firmament and neuer be extinguished And seeing our heauenly school-master in his abundant mercie giueth vnto vs this booke of diuine knowledge which alone is sufficient to make vs wise vnto saluation let vs with the Prophet Dauid take our chiefe delight in this holy learning meditating therein day and night and when wee finde our lesson cleare to our vnderstandings let vs labour to imprint it in our memories by the holy vse and practise which we make of it in our liues and conuersations where it is obscure and difficult let vs endeuour to informe our iudgements in the true meaning thereof by diligent studie and meditation comparing one Scripture with another and clearing those places which are hard and darke by others which are more easie and perspicuous Neither doth this heauenly sunne when it is couered with clouds of obscuritie need any earthly meanes to cleare restore it to his brightnes seeing his owne heate and light is sufficient to dispell these foggie mists and the winde of Gods Spirit so driueth these darke clouds of ignorance from before the eie of our vnderstanding that we shal need no other helpe for our enlightning But 1. Ioh. 2. 20. 27. as all those who are schollers in Christs schoole ought to spend their time in these holy exercises so especially the Ministers of the Gospell who being placed as it were in the highest forme are enioyned by God not only to learne themselues the lesson of his holy and hidden mysteries but also to reade a lecture Matth. 2. 7. of them to those who are in inferiour places that they likewise may bee inlightned in the knowledge of Gods truth The consideration wherof hath moued me whom the Lord hath called to this function though far vnworthie I ingenuously confesse of such high aduancement to vndertake in conscience of my calling the expounding of a part of these holy Scriptures namely the Prophesie of Hosea which as it giueth place to none of the writings of the other Prophets in worth and excellencie so in regard
of the abstruse depth and obscure difficultie therof it doth as much as any other stand in need of explanation In handling whereof I haue chiefely endeuoured to cleare the text from all obscuritie and hauing laid open and discouered the hidden treasures therein contained to communicate and applie them to the inriching of all those who are willing to receiue them by their reading and meditation The which my labours I desired should come forth into publike view vnder your Lordships patronage and protection in respect of that great loue which you haue shewed to learning and religion euen from your tender youth For howsoeuer you were descended of a noble house and from parents of great worth and worship yet you made choice of a schollers life and of the profession of a Minister of the Gospell which howsoeuer it is in it selfe a calling most honorable and best replenished with happie contentment yet is it so contemned and vnder valued by the world worldly men that many much your inferiours both in birth and meanes do thinke this profession a great disparagement to their state and credit The which also would haue discouraged you from entring into this calling had you not with eyes spiritually illightned beheld the inward dignitie and glorie thereof through the ragged vaile of worldly contempt And as your loue to learning moued you to enter into this profession so the same loue incited you to take such extraordinary paines in your studies that I may truely say vpon mine owne knowledge being a poore member of that Colledge whereof you were once a chiefe ornament that scarce any of the poorest schollers who had no other meanes but learning to aduance either state or credit did goe before you in vnwearied paines and industrious labour The which your diligent studies the Lord so prospered with his blessing that the plentifull haruest answered and surmounted the greatest expectation which could bee had of such an hopefull seede time insomuch that in the iudgement of the most iudicious Vniuersity you were thought fit for the greatest honour which it could yeeld vnto any before the ordinary time which you preuented not onely by noblenesse of birth but also through sufficiencie and desert and since haue been thought the meetest by our Soueraigne King who is best able to iudge of those gifts wherein himselfe excelleth to bee his assistant in his most learned studies and after manifold experience of your great sufficiencie to be aduanced vnto one of the chiefe preferments which our land affordeth to those whose gifts are of greatest eminency whereby you who haue alwaies been a louer of learning are now enabled to be a chiefe patrone of the learned Of all which I now put you in minde not in base flatterie which the searcher of hearts knoweth my soule detesteth nor to angle your affection by casting before you the bait of your owne praises but rather to admonish you of your dutie towards God which worldly prosperitie causeth vs too often to forget namely that with your whole endeuour you seeke to honour him who hath thus highly honoured you and to imploy those rich talents of learning authoritie honour and fauour with your Soueraigne which your great master hath bestowed on you to the aduancement of Gods glorie and the good of his Church ouer a part whereof you are now made a steward and ouerseer Otherwise howsoeuer these gifts may adorne you in this life in the eyes of worldly men yet they will not profit you in the life to come but rather the greatnesse of your receits will inlarge the bill of your accounts in that great and last audit which you must make in the presence of God and his holy Angels More especially I entreate your Lordship to labour that in all places where you haue any authoritie and iurisdiction God may be glorified in the propagation of his truth and in the diligent preaching of his Gospell which is the spirituall sword and scepter of his kingdome whereby hee raigneth and ruleth in the hearts of men and to this end that as much as in you lieth you will endeauour to plant vnder you a godly learned and faithfull ministerie who may instruct the people committed to their charge in the true religion of Iesus Christ and to countenance and patronize them being placed against wicked Atheists prophane worldlings and idolatrous Papists that so vnder the shade of your protection they may comfortablie persist in the painfull worke of their ministrie and be sheltered from the scorching furie of all opposers So shal the Lord inlarge his mercies more and more towards you perpetuate vnto you an honorable name and memorie amongst his faithfull seruants in this life present and crowne you with endlesse glorie and immortalitie amongst his holy Saints in the life to come Your Lordships in the Lord to be commanded IOHN DOWNAME TO THE CHRISTIAN READER CHristian Reader although the world is alreadie so full of Bookes that a man may spend his whole time in reading titles and inscriptions yet are there but few amongst this multitude in our English tongue which containe sound expositions of the bookes of holie Scriptures which are appointed by God to be the obiect of our faith and the rule and directorie of our life and manners In consideration whereof as I did in the generall thinke that no man can better spend his labours then in expounding and cleering these holie and hidden mysteries so more particularly that it should be a profitable and acceptable labour to explaine the Prophecie of Hosea which as it is exceeding obscure and not by any that I know of expounded in our tongue so also when it is vnderstood most excellent and of singular vse for these times And therefore relying my selfe vpon Gods assistance I haue vndertaken this hard taske and by his blessing haue alreadie proceeded vnto the fifth Chapter In handling whereof I haue chiefly laboured to cleere this Scripture from all obscuritie and then to informe the Readers iudgement by such instructions as naturally arise out of the text and to reforme his affections life and conuersation by making thereof vse and application The which my labours I may truly say I only intended for the benefit of mine owne priuate charge and neuer thought of making them publike by the presse till I had finished the three first Chapters when as being perswaded by some of my friends to set them out for the good of others I began to resolue vpon this course yet with a purpose not to diuulge any part till the whole were finished But he who is at the charge of printing this booke herein ouerruled me perswading me to publish my readings vpon these Chapters first for a taste of the rest Vnto which motion I haue condescended with a purpose to take the like paines in those Chapters which remaine by the assistance of God if I shall in the meane while perceiue that this part findeth good acceptation and shall be thought profitable by
repent and liue And Ezech. 18. 23. Ezech. 33. 10 11. therefore when the Israelites tooke occasion vpon the threatnings of Gods iudgements denounced against them desperately to goe on in their sinnes because they thought it now too late to repent because the iudgements of God who is immutable were alreadie threatned and therefore should certainely bee inflicted notwithstanding their repentance the Lord sendeth his Prophet vnto them to tell them that his threatnings were not absolute but conditionall and that when he threatned he aimed not at their destruction but at their conuersion and saluation And therfore exhorteth them to repentance that so they might escape his punishments But when the Lord stoppeth the mouthes of his Prophets and bringeth a famine of his word neither alluring his people to holy obedience by gratious promises nor restraining them from running on in the course of their sinnes by seuere threatnings then are Gods iudgements euen at the dore and such a people though neuer so strong and secure is nigh vnto destruction Of this iudgement the Lord speaketh Amos 8. Amos 8. 11. Ezech. 3. 26. 11. Ezech. 3. 26. And I will make thy tongue cleaue to the roofe of thy mouth that thou shalt be dumme and shalt not bee to them as a man that rebuketh for they are a rebellious house And chap. 7. 26. Calamitie shall come vpon calamitie and rumour Ezech. 7. 26 27 vpon rumour then shall they seeke a vision of the Prophet but the law shall perish from the Priest and counsaile from the ancient 27. The King shall mourne and the Princes shall be clothed with desolation and the hands of the people of the land shal be troubled and I will do vnto them according to their waies and according to their iudgements will I iudge them and they shall know that I am the Lord. The accomplishment of which Prophecie we may see Psal 74. 7. They haue cast thy Sanctuarie Psal 74. 7 8 9. into the fire and raced it vnto the ground and haue defiled the dwelling place of thy name 8. They said in their hearts let vs destroy them altogether they haue burnt all the Synagogues of God in the land 9. We see not our signes there is not one Prophet more nor any with vs that knoweth how long The vse which wee are to make hereof is that whilest the Lord graunteth vnto vs the ministerie of his word we praise his name for this benefite and perswading our selues that the Lord hath not yet forsaken vs let vs bee moued thereby to turne vnto him by vnfained repentance But if the Lord cause the Prophets tongue to cleaue to the roofe of his mouth and take away from vs the ministery of his word then let vs certainely expect some fearefull iudgement c. Secondly whereas he saith that the prophecies of Hosea The authoritie of this prophecie are the word of the Lord hence wee obserue that they are of great authority and aboue all exceptions that they are true certaine and most vndoubtedly to be beleeued seeing they haue God for their author We are not therefore to esteeme these Prophecies as the conceits of men but as the word of the most true God inspired into his Prophets by his holy Spirit For we are to know this that no Prophecie in the Scripture is of priuate motion For the Prophecie came not in olde time by the will of man but holy men of God spake as they were moued by the holy Ghost 2. Pet. 1. 20 21. So it is said Luke 1. 70. That 2 Pet. 1. 20 21. Luke 1. 70. Acts 3. 18. 2. Tim. 3. 16. God spake by the mouth of his holy Prophets which were since the world beganne And the Apostle 2. Tim. 3. 16. saith that the whole Scripture is giuen by inspiration of God c. And as we are thus to esteeme the words of the Prophets so likewise the words of Gods true Ministers truely expounding and giuing the sense and meaning of the Prophets and gathering out of them either essentially or by necessary consequence sound doctrines for our instruction and edification are no lesse to bee esteemed the word of God And hence it is that our Sauiour Christ saith to his Apostles and in them to all his true Ministers Matth. 10. 20. It is not you Matth. 10. 20. that speak but the Spirit of your father which speaketh within you And Luke 10. 16. He that heareth you heareth me and hee that Luke 10. 16. despiseth you despiseth me c. Thirdly whereas he saith that these prophecies are the word of God we hence gather that they neede not the confirmation and approbation of men or of the Church seeing they are confirmed vnto vs by a greater authority euen of God himselfe As therefore Christ said of himselfe Iohn 5. John 5. 34. 34. I receiue not the record of man so may wee say of his word c. Fourthly we hence learne that there cannot be a better interpreter of the word of God then God himselfe who is the Author of it and therefore wee are not wholly to depend vpon the interpretation of the Church or Councels much lesse of the Pope but to expound one Scripture by another for euery author is the best expositour of his owne worke euerie lawgiuer of his owne law and therefore let vs not derogate from God that prerogatiue which wee giue vnto men c. Fiftly seeing the Scriptures are the word of God wee hence gather that they are the best rule of our life and manners and the surest foundation whereupon we may build our faith so that we are not to pinne our faith vpon the Churches sleeue because wee haue a most sure word of the Prophets to which we must take heede as vnto a light which shineth in a darke place c. as it is 2. Pet. 1. 19. And are built not on the foundation of the Church but of the Apostles and Prophets Iesus 2. Pet. 1. 19. Christ himselfe being the chiefe corner stone as it is Eph. 2. 20. Eph. 2. 20. And these are the doctrines which concerne all men in generall More specially the Ministers of Gods word may here That Gods word is the alone subiect of true preaching learne to deliuer nothing to the people but the pure word and what is grounded on it and warranted thereby so as they may say with the Prophets The word of the Lord Thus saith the Lord c. And with the Apostle Paul 1. Cor. 11. 23. I haue receiued from the Lord that which I also haue deliuered 1. Cor. 11. 23. vnto you And this the Apostle Peter requireth 1. Pet. 4. 11. If any man speake let him speake as the words of God They must 1. Pet. 4 11. not therefore deliuer vnto the people in stead of Gods word their owne inuentions their owne frothy conceits of wit which onely delight and tickle the eare but neither informe the iudgement
those who are of better iudgement for the aduancement of Gods glorie and good of his Church which my desire is should be the maine end of all my labors Which that I may the better performe I intreate that as I endeuour to benefit thee with my paines and studies so thou wilt assist mee with thy feruent prayers for the helpe and direction of Gods holie Spirit in these my endeuours who only can enable vs to expound that which was first preached and written by his diuine inspiration Thine in the Lord I. D. Faults escaped Pag. 18. lin 35. reade fore-names pag. 31. in marg r. take vnto thee p. 32. l. 33. r. who was to be p. 33. l. 2. r. Gods seuere Ibid. l. 15. such an holie and high calling p. 35. l. 14. r. eate a roll p. 40. l. 36. r. turne vnto him p. 97. in 2. Alph. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LECTVRES VPON THE FIRST CHAPTER OF THE PROPHECIE OF HOSEA The Preface or Introduction BEfore I come to expound this our Prophet I will prefixe somewhat Why the 12. Prophets are called the lesser the other foure the greater both concerning the twelue Prophets of which this our Prophet is one and also concerning the Prophet himselfe in generall Concerning the former we will consider in the first place why they are called the smaller or lesser Prophets the other foure the greater Not because the other were before them in time for this our Prophet in this respect had the precedence of them all as afterwards shall appeare nor yet because they excelled them in dignity and authoritie for in these respects also this our Prophet giueth place to none of the greatest but because the bookes containing the prophecies of the other foure are much more large then these which containe the prophecies of these twelue And therefore because the dignity and authoritie of the bookes of holy Scriptures is not deriued from their length and greatnesse but from God who is the Author of them and from the truth which they containe wee are not to make lesse account of the shortest then of the longest nor of the smallest Prophet then of the greatest In the second place let vs consider why all these twelue Why these were ioyned in one vollume were originally ioyned in one booke or volume not because they liued prophecied and wrote in the same time and so ioyned their workes together for some of them were the first some the last of all the Prophets whose writings are extant some before some in and some after the captiuity but by Gods all-ruling prouidence it came to passe that their prophecies which were written in diuers ages and scattered in diuers bookes should afterwards bee collected into one volume to this end that they might be the better preserued from losing and perishing to which danger they would haue beene more exposed if they had beene seuered and scattered Where by the way we may obserue Gods vigilant care in preseruing all the writings of his Prophets Apostles and holy men inspired by his Spirit which were necessary for the instruction and saluation of his whole Church and euery member thereof So that the Church of Rome hath but a slender argument for their traditions when as they alledge that they are inuented to supply the defect of those bookes of holy Scripture which are lost and perished The third thing to be considered of is the seuerall people vnto which these Prophets prophecied for some prophecied Vnto what people the seuerall Prophets prophecied to the Israelites namely Hosea Ioel Amos Micheas some to the Iewes as Zophonias Haggeus Zacharias Malachias some to the Gentiles as Ionas and Nahum to the Niniuites Habacuc to the Babylonians Abdias to the Edomites the which consideration is very profitable as bringing great light to the vnderstanding of their prophecies The last thing which I will consider is the generall subiect The subiect of these prophecies or matter which the Prophets handle the which is partly legall and partly Euangelicall For that which was briefly and somewhat darkely set downe by Moses in the Law is inlarged and expounded by the Prophets First therefore they containe holy precepts prescribed by God for the guiding and directing of men in the waies of godlinesse and righteousnesse To which are annexed gracious promises of both outward temporall and also spirituall and eternall benefites to those that yeelde obedience to Gods Commandements for neither would the Lord haue men to serue him for nought nor yet bestowe his benefites vpon such as will not vouchsafe him their seruice and therefore as on his part he promiseth his graces and benefites so he requireth that those vpon whom he bestoweth them should liue in holinesse and righteousnesse as it becommeth the people of God Secondly they containe reprehensions and seuere threatnings of grieuous punishments against the transgressours of these holy precepts and that both temporall and eternall Thirdly there are intermixed with these threatnings of common calamities speciall consolations for those who continue in their integrity and are not carried away with the vniuersall deluge of wickednesse which ouerfloweth the land Lastly they foretell the comming of the Messias who should be the Sauiour of the world for this was the maine end both of the Law the Prophets to bring men to Christ in whom notwithstanding their imperfections and wants in their legall obedience they were to be iustified reconciled vnto God and eternally saued And these are the maine subiect matter and scope of both Moses and the Prophets The differences which are betwixt The difference betweene the bookes of Moses and the Prophets them are these Moses expoundeth these things briefly and darkely these more largely and plainely as being expositions of him Moses setteth downe both the threatnings the promises generally and indefinitely without limitation of punishment person time or place the Prophets specially determine these circumstances setting downe the particular punishments which shall be inflicted the persons against whom the time when and the place where Moses generally and obscurely promiseth that the Messias should come saying that a Prophet should bee raised by God from among the people like vnto himselfe c. Deut. 18. 18. The Prophets particularly describe him what kinde of Messias hee should be namely that he should be of the Tribe of Iuda of the seede of Dauid borne of a virgin in Bethlem of Iurie how hee should liue and how hee should die for the people c. And so much in generall of these twelue Prophets now wee will adde something of this our Prophet Hosea And That Hoseahs prophecie is authentical first concerning the authoritie of this prophecie It is manifest that it was indited by Gods Spirit and by his commandement deliuered to the Church First because it is cited and alledged by Christ and his Apostles and so by them approued for canonicall Scripture
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
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
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
morral dutie of fearing God as our English translation seemeth to import but that they should fearefully hasten vnto the Lord and his goodnesse that is being affrighted with the sight and sence of their sinnes the curse of the law the anger of God death and damnation due vnto them they shall with all possible speede flye vnto the Lord to his goodnes and by a liuely faith lay hold vpon gods mercie offred vnto them in Christ and rest vvholy therevpon for their saluation So that this seemeth to be a Metaphor taken from Birds which being sodainely feared doe fearefully flye vnto their retiring places of greatest safety And thus this word is taken Chap. 11. 11. Hosea 11. 11. They shall feare as a sparrow out of Aegipt that is being affrighted they shall flye with great hast And in this sence the Latine vvord trepidare is vsed as Liuij annalium 23. Moxque in sua quisque ministeria discursu trepidat ad prima signa Virgil Aeneid 9. Ne trepidate meas Teucri defendere naues id est ne festinate Neuè armate manus c. And the rather doe I thus expound the vvords first because it is an vnproper manner of speach to expresse the morrall dutie of fearing God by this phrase of fearing vnto God Secondly vve are not said to feare Gods goodnesse but rather his justice and judgements True it is that God is feared for his goodnesse according to that Psal 130. 4. Psal 130. 4. namely as a gracious father whom for his goodnesse towards vs we are loath to displease but his goodnesse it selfe is not fearefull or terrible but sweet and comfortable Thirdly because the vvord is so taken in other places The meaning therefore of these vvords is briefely thus much that the people of Israell being terrified and affrighted with the sight and sense of their sinnes and the punishments due vnto them should flye speedily vnto the Lord as being their protector sure defence comforting themselues in the assured hope of his grace and goodnesse vvhereby they should bee assured that their sinnes shall bee forgiuen them and they freed from them both in respect of their guilt and punishment And these are the effects of their conuersion The time is expressed in these words in the latter or last dayes that is after that Iesus Christ the true Messias is exhibited in the flesh which vsually in the Scriptures is called the last dayes Deut. 4. 30. Esa 2. 2. Micha 4. 1. Heb. 1. 1. 1 Pet. 1. 20. 1 Iohn 2. 28. The which time is specified First to shew their obstinacy in their sinnes and corruptions seeing these tough humours could no otherwise be purged away but by the long working potions of tedious and bitter afflictions Secondly that they might prepare themselues patiently to beare these miseries thus tediously continued when as they were forwarned of them for praemonitus praemunitus Thirdly that they might hereby bee refreshed with some comfort when as they were assured that howsoeuer their troubles were tedious yet at length they should haue a happie end seeing they should bring them vnto God by true repentance and a liuely faith And this is the meaning of the words the instructions God sanctifieth the afflictions of his Elect for their conuersion which from hence arise are many first wee here obserue how the Lord sanctifieth the afflictions of the Elect for their conuersion and true repentance for after that the people are grieuously afflicted at the length they are humbled in the sight of their sinnes and turne vnto the Lord. The like examples wee haue in Dauid the Israelites in the Iudges time Manasses the prodigall Sonne and many others and this is that which the Prophet speaketh Esay 26. 16. O Lord Esay 26. 16. in trouble they haue visited thee they haue poured forth a prayer when thy chastening was vpon them So that affliction humbleth them whom prosperitie puffeth vp with Pride it softneth those whom prosperitie hardened it conuerteth into the wayes of righteousnesse those whom prosperitie made to wander into the by-pathes of sinne But yet they worke not these good effects in all but onely in those vnto whose vse they are sanctified by Gods spirit as we may see in example of Pharaoh Saul Ieroboam c. who the more they were hammered and beaten vpon with afflictions the more hard and obdurate they waxed The vse hereof serueth to comfort all the faithfull in their greatest troubles and miseries seeing they may bee assured that the Lord vvill sanctifie their afflictions for their humiliation conuersion saluation For wel may we be contented to be beaten that wee may bee betred to bee put into the furnace of affliction that being purged from the drosse of our corruptions wee may like pure gold be treasured vp in the treasury of eternall happinesse to be pruned that wee may become more fruitfull to be hammered that our hard hearts may be made contrite and not onely with patience but also with joy and loue may we kisse that rod which maketh vs to run vnto God for mercy and forgiuenesse But forasmuch as the tree of affliction bringeth forth no such fruits vnlesse it be vvatered vvith the sweet dew of gods spirit therefore let vs also make this vse hereof that when we are afflicted we earnestly pray vnto God that hee will sanctifie our miseries to our vse and benefit and out of this poyson gather for our good this sweet hony of humiliation and obedience that is that our pouerty may turne to our spirituall inriching with the gifts of his spirit that our trouble may tend to eternall rest our shame to glory our sence of paine to the encrease of our sence of sinne and that our light and momentanie afflictions may cause vnto vs a superexcellent 2 Cor. 4. 17. and eternall waight of glory Secondly we learne that the Elect in their afflictions go directly vnto the Lord by his Sonne Iesus Christ that they may be reconciled vnto him and be receiued into grace and not vnto Saints and Angels as it is the custome of the Papists who when they are in any daunger or trouble make their prayers and vowes vnto the Virgin Mary Peter and other Saints Thirdly wheras he saith that they shall seeke Iehouah and Christ is true God coequall with his father Dauid their king that is Iesus Christ here we obserue that the same diuine worship is ascribed vnto Christ which also is attributed vnto God and consequently he is not meere man but God coequall with his father for vnto God alone belongeth diuine worship and this Christ chalengeth to himselfe Iohn 5. 22. 23. Where he sheweth that the father hath Iohn 5. 22. 23. committed all Iudgement vnto the Sonne that all men might honour the Sonne as they honour the Father Christ true man Secondly we hence gather that he is not God alone but man also for as this diuine vvorship yeelded vnto him prooueth him to be
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