lectures UPON THE FOUR FIRST CHAPTERS OF THE PROPHECY OF HOSEA. WHEREIN THE TEXT IS EXPOVNded and cleared, and such profitable instructions observed, and applied, as naturally arise out of this holy Scripture, and are fit for these times. By JOHN DOWNAME Bachelor in Divinity, and Preacher of God's word. 1. TIMOTH. 4. 16. Take heed unto thyself, and unto learning, continue therein; for in doing this thou shalt both save thyself and them that hear thee. AT LONDON, Imprinted by Felix Kyngston, for William Welby, and are to be sold at his shop in Paul's Churchyard at the sign of the Greyhound. 1608. TO THE RIGHT REVEREND FATHER IN GOD, JAMES, BY GOD'S PROVIdence Lord Bishop of and Welles: I. D. wisheth all grace, prosperity, and true comfort in this life, and eternal happiness in the life to come. THe book of holy Scriptures (Right reverend father in God) is as the princely Prophet David calleth it, Alanterne to our Psal. 119. feet, and a light unto our paths; 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 minds, through the inward operation of God's Spirit, that we are thereby enabled in this vale of darkness to make choice of the narrow path of righteousness, which conducteth us to God's kingdom, and to decline from the byways of sin and error, which lead to destruction: yea it is a glorious and bright shining sun, which (as it is said of Christ the author of this word) doth give light unto them that sit in darkness and in the shadow Matth. 4. 2. Luk. 1. 79. of death, guiding their feet into the way of peace. But withal it is a certain truth, that this heavenly light is in some places more resplendent, in others more obscure; this candle sometimes shineth so clearly, that it giveth light to the whole household, and sometimes it burneth so dimly, that those only discern it, who have better insight, & approach nearer unto it by diligent study and meditation. This glorious sun in some places shineth clearly, and evidently showeth itself by his own light; but otherwhiles it is shadowed with the clouds of obscurity, and the foggy 2. Pet. 3. 16. mists of our ignorance, interposing between it and us, do hide it from our sight. The which (no doubt) the holy Ghost hath purposely affected, that neither the great easiness of holy writ might cause in any idle neglect, nor yet the inextricable difficulty might discourage any from reading of it; that neither the simple plainness thereof might work in the wise and learned cause of contempt, seeing in many places they might have a fit subject, whereupon they might exercise their greatest learning and deepest judgement; nor the obscure profoundness of it might make the simple despair of receiving any fruit by their studies and labours, seeing a great part thereof is so plain and easy, that it is within the compass of a child's capacity. And finally, as he hath provided milk for babes, so also stronger meat for those who are of riper age, that none who are invited to this heavenly banquet might go away with empty stomachs for want of convenient food, whereby they should be nourished. Nevertheless the Popish crew (who because their works are evil, love the darkness of ignorance better than the light of God's truth) take occasion hereupon to declaim against the obscurity of the Scriptures; and to dissuade all the common people from reading of them; and lest the sight of this heavenly food should sharpen their hungry appetite, & work in them a desire to feed upon it, they carefully lock it from them, over whom they have any authority, in the dark closet of an unknown tongue, that so being out of sight, it may also be out of mind; and in stead hereof they feed them with their lying Legends, and with the poisonous hemlock of their own traditions: pretending that out of their great care, they keep the Scriptures from them, lest they should pervert them to their destruction, and abuse them in their ignorance unto heresies and errors. Wherein, what do they else, but like cruel nurses, keep from God's children the milk of his word, whereby they should be nourished, for fear lest any thereof should drop upon their clothes? What do they else, but like hard hearted stewards, deprive God's family of their allowance, and so starve them to avoid surfeiting? And what do they by this their either foolish or malicious course, but quite extinguish the light of God's truth, because it doth not shine in all places with like clearness? But we who profess ourselves children of the light, and true disciples of the school of Christ, must be otherwise affected, continually praying, that though there be nothing but palpable darkness in all the dominions of the Romish Pharaoh, yet this light may still shine in our Goshen, as long as the Sun is in the firmament, and never be extinguished. And seeing our heavenly schoolmaster, in his abundant mercy giveth unto us this book of divine knowledge, which alone is sufficient to make us wise unto salvation, let us with the Prophet David, take our chief delight in this holy learning, meditating therein day and night: and when we find our lesson clear to our understandings, let us labour to imprint it in our memories, by the holy use and practise which we make of it in our lives and conversations: where it is obscure and difficult, let us endeavour to inform our judgements in the true meaning thereof, by diligent study and meditation, comparing one Scripture with another, and clearing those places which are hard and dark, by others which are more easy and perspicuous. Neither doth this heavenly sun, when it is covered with clouds of obscurity, need any earthly means to clear & restore it to his brightness; seeing his own heat and light is sufficient to dispel these foggy mists, and the wind of God's Spirit so driveth these dark clouds of ignorance from before the eye of our understanding, that we shall need no other help for our enlightening. But 1. joh. 2. 20. 27. as all those who are scholars in Christ's school, aught to spend their time in these holy exercises; so especially the Ministers of the Gospel, who being placed (as it were) in the highest form, are enjoined by God, not only to learn themselves the lesson of his holy and hidden mysteries, but also to read a lecture Matth. 2. 7. of them, to those who are in inferior places, that they likewise may be enlightened in the knowledge of God's truth. The consideration whereof hath moved me, whom the Lord hath called to this function, though far unworthy (I ingenuously confess) of such high advancement, to undertake in conscience of my calling, the expounding of a part of these holy Scriptures, namely, the prophesy of Hosea: which as it giveth place to none of the writings of the other Prophets in worth and excellency; so in regard of the abstruse depth, and obscure difficulty thereof, it doth as much as any other stand in need of explanation. In handling whereof I have chiefly endeavoured to clear the text from all obscurity; and having laid open and discovered the hidden treasures therein contained, to communicate and apply them to the enriching of all those, who are willing to receive them by their reading and meditation. The which my labours I desired should come forth into public view under your Lordship's patronage and protection, in respect of that great love which you have showed to learning and religion, even from your tender youth. For howsoever you were descended of a noble house, and from parents of great worth and worship, yet you made choice of a scholars life, and of the profession of a Minister of the Gospel; which howsoever it is in itself a calling most honourable, and best replenished with happy contentment; yet is it so contemned and under valued by the world & worldly men, that many, much your inferiors, both in birth and means, do think this profession a great disparagement to their state and credit. The which also would have discouraged you from entering into this calling, had you not with eyes spiritually illightened, beheld the inward dignity and glory thereof, through the ragged vail of worldly contempt. And as your love to learning moved you to enter into this profession, so the same love incited you to take such extraordinary pains in your studies, that I may truly say upon mine own knowledge (being a poor member of that College whereof you were once a chief ornament) that scarce any of the poorest scholars (who had no other means but learning to advance either state or credit) did go before you in unwearied pains and industrious labour. The which your diligent studies the Lord so prospered with his blessing, that the plentiful harvest answered and surmounted the greatest expectation which could be had of such an hopeful seed time; insomuch that in the judgement of the most judicious University, you were thought fit for the greatest honour, which it could yield unto any, before the ordinary time, which you prevented not only by nobleness of birth, but also through sufficiency and desert: and since, have been thought the meetest by our Sovereign King, who is best able to judge of those gifts wherein himself excelleth, to be his assistant in his most learned studies; and after manifold experience of your great sufficiency, to be advanced unto one of the chief preferments which our land affordeth to those, whose gifts are of greatest eminency; whereby you, who have always been a lover of learning, are now enabled to be a chief patron of the learned. Of all which I now put you in mind, not in base flattery, which the searcher of hearts knoweth my soul detesteth, nor to angle your affection by casting before you the bait of your own praises; but rather to admonish you of your duty towards God, which worldly prosperity causeth us too often to forget; namely, that with your whole endeavour you seek to honour him, who hath thus highly honoured you; and to employ those rich talents of learning, authority, honour and favour with your Sovereign, which your great master hath bestowed on you, to the advancement of God's glory, and the good of his Church, over a part whereof you are now made a steward and overseer. Otherwise, howsoever these gifts may adorn you in this life, in the eyes of worldly men, yet they will not profit you in the life to come, but rather the greatness of your receipts will enlarge 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 entreat your Lordship to labour, that in all places where you have any authority and jurisdiction, God may be glorified in the propagation of his truth, and in the diligent preaching of his Gospel, which is the spiritual sword and sceptre of his kingdom, whereby he reigneth and ruleth in the hearts of men; and to this end, that as much as in you lieth, you will endeavour to plant under you a godly, learned and faithful ministery, who may instruct the people committed to their charge, in the true religion of jesus Christ; and to countenance and patronise them being placed, against wicked Atheists, profane worldlings, and idolatrous Papists; that so under the shade of your protection, they may comfortably persist in the painful work of their ministry, and be sheltered from the scorching fury of all opposers. So shall the Lord enlarge his mercies more and more towards you, perpetuate unto you an honourable name and memory amongst his faithful servants in this life present, and crown you with endless glory and immortality amongst his holy Saints in the life to come. Your Lordships in the Lord to be commanded, JOHN DOWNAME. TO THE CHRISTIAN READER. CHristian Reader, although the world is already so full of Books, 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 contain sound expositions of the books of holy Scriptures; which are appointed by God to be the object of our faith, and the rule and directory of our life and manners. In consideration whereof, as I did in the general think, that no man can better spend his labours then in expounding and cleared these holy and hidden mysteries; so more particularly, that it should be a profitable and acceptable labour, to explain the Prophecy 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 understood, most excellent, and of singular use for these times. And therefore relying myself upon God's assistance, I have undertaken this hard task, and by his blessing have already proceeded unto the fifth Chapter. In handling whereof, I have chief laboured to clear this Scripture from all obscurity; and then to inform the Readers judgement, by such instructions as naturally arise out of the text; and to reform his affections, life and conversation, by making thereof use and application. The which my labours (I may truly say) I only intended for the benefit of mine own private charge, and never thought of making them public by the press, till I had finished the three first Chapters; when as being persuaded by some of my friends to set them out, for the good of others, I began to resolve upon this course, yet with a purpose not to divulge any part till the whole were finished. But he who is at the charge of printing this book, herein overruled me, persuading me to publish my readings upon these Chapters first, for a taste of the rest. Unto which motion I have condescended, with a purpose to take the like pains in those Chapters which remain, by the assistance of God, if I shall in the mean while perceive that this part findeth good acceptation, and shall be thought profitable by those who are of better judgement, for the advancement of God's glory, and good of his Church, which my desire is should be the main end of all my labours. Which that I may the better perform, I entreat, that as I endeavour to benefit thee with my pains and studies, so thou wilt assist me with thy fervent prayers, for the help and direction of God's holy Spirit in these my endeavours, who only can enable us to expound that, which was first preached and written by his divine inspiration. Thine in the Lord, I. D. Faults escaped. Pag. 18. lin. 35. read, forenames. pag. 31. in mark r. take unto thee. p. 32. l. 33. r. who was to be. p. 33. l. 2. r. Gods severe. Ibid. l. 15. such an holy and high calling. p. 35. l. 14. r. eat a roll p. 40. l. 36. r. turn unto him. p. 97. in 2. Alph. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lectures UPON THE FIRST CHAPTER OF THE PROPHECY OF HOSEA. The Preface or Introduction. BEfore I come to expound this our Prophet, I will prefix somewhat, Why the 12. Prophet's are called the lesser, the other four the greater. both concerning the twelve Prophets, of which this our Prophet is one; and also concerning the Prophet himself in general. Concerning the former, we will consider in the first place, why they are called the smaller or lesser Prophets, the other four 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 appear; nor yet because they excelled them in dignity and authority, for in these respects also this our Prophet giveth place to none of the greatest: but because the books containing the prophecies of the other four, are much more large than these which contain the prophecies of these twelve. And therefore, because the dignity and authority of the books of holy Scriptures is not derived from their length and greatness, but from God, who is the Author of them, and from the truth which they contain, we are not to make less account of the shortest then of the longest, nor of the smallest Prophet then of the greatest. In the second place let us consider, why all these twelve Why these were joined in one volume. were originally joined in one book or volume: not because they lived, prophesied and wrote in the same time, and so joined their works 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 captivity: but by Gods all-ruling providence it came to pass, that their prophecies which were written in divers ages, and scattered in divers books, should afterwards be collected into one volume, to this end, that they might be the better preserved from losing and perishing, to which danger they would have been more exposed, if they had been severed and scattered. Where by the way, we may observe Gods vigilant care in preserving all the writings of his Prophets, Apostles, and holy men inspired by his Spirit, which were necessary for the instruction and salvation of his whole Church and every member thereof. So that the Church of Rome hath but a slender argument for their traditions, when as they allege, that they are invented to supply the defect of those books of holy Scripture which are lost and perished. The third thing to be considered of, is, the several people unto which these Prophets prophesied; for some prophesied Unto what people the several Prophets prophesied. to the Israelites, namely Hosea, joel, Amos, Micheas; some to the jews, as Zophonias, Haggeus, Zacharias, Malachias; some to the Gentiles, as jonas and Nahum to the Ninivites; Habacuc to the Babylonians, Abdias to the Edomites: the which consideration is very profitable, as bringing great light to the understanding of their prophecies. The last thing which I will consider, is the general subject The subject of these prophecies. or matter which the Prophet's handle; the which is partly legal, and partly evangelical. For that which was briefly and somewhat darkly set down by Moses in the Law, is enlarged and expounded by the Prophets. First therefore they contain holy precepts, prescribed by God for the guiding and directing of men in the ways of godliness and righteousness. To which are annexed gracious promises of both outward, temporal, and also spiritual and eternal benefits to those that yield obedience to God's Commandments; for neither would the Lord have men to serve him for nought, nor yet bestow his benefits upon such as will not vouchsafe him their service: and therefore as on his part he promiseth his graces and benefits, so he requireth that those upon whom he bestoweth them, should live in holiness and righteousness, as it becometh the people of God. Secondly, they contain reprehensions and severe threatenings of grievous punishments against the transgressors of these holy precepts, and that both temporal and eternal. Thirdly, there are intermixed with these threatenings of common calamities, special consolations for those who continue in their integrity, and are not carried away with the universal deluge of wickedness which overfloweth the land. Lastly, they foretell the coming of the Messias, who should be the Saviour of the world; for this was the main end both of the Law & the Prophets, to bring men to Christ, in whom (notwithstanding their imperfections and wants in their legal obedience) they were to be justified, reconciled unto God, and eternally saved. And these are the main subject, matter and scope of both Moses and the Prophets. The differences which are betwixt The difference between the books of Moses and the Prophets. them are these: Moses expoundeth these things briefly and darkly; these more largely and plainly, as being expositions of him. Moses setteth down both the threatenings & the promises generally and indefinitely, without limitation of punishment, person, time, or place: the Prophets specially determine these circumstances, setting down 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 be raised by God from among the people, like unto himself, etc. Deut. 18. 18. The Prophets particularly describe him, what kind of Messias he should be, namely, that he should be of the Tribe of juda, of the seed of David, borne of a virgin, in Bethlem of jury, how he should live, and how he should die for the people, etc. And so much in general of these twelve Prophets: now we will add something of this our Prophet Hosea. And That Hoseah's prophecy is authentical. first concerning the authority of this prophecy. It is manifest that it was indicted by God's Spirit, and by his commandment delivered to the Church. First, because it is cited and alleged by Christ and his Apostles, and so by them approved for canonical Scripture. So Matth. 2. 15. Out of Egypt have I called my Son: spoken by Hosea, chap. 11. 1. Matth. Matth. 2. 15. Hos. 11. 1. Matth. 9 13. Hos. 6. 6. Rom. 9 25. Hos. 2. 23. 1. Cor. 15. 55. Hos. 13. 14. 9 13. I will have mercy and not sacrifice: spoken by Hosea, chap. 6. 6. Rom. 9 25. As he saith also in Hosea, I will call them my people which were not my people, etc. Hose. 2. 23. 1. Cor. 15. 55. O death I will be thy death; O grave where is thy victory? Hos. 13. 14. Secondly, the authority of this prophecy is sufficiently approved by the certainty of the event, which is a certain sign that it was inspired by God, and an infallible note to distinguish true prophecies from those which are false. Deut. 18. 21, 22. Deut. 18. 21, 22 The second thing to be considered, is the time in which he prophesied: but of this I shall have occasion to speak in the first verse of this prophecy. Lastly, we are to set down the sum of this prophecy, which consisteth in these points: First, he severely reprehendeth The sum of this prophecy. the sins of the Israelites, especially their sin of Idolatry: for whereas the Lord had restrained his public worship and service to be performed in the Temple at jerusalem, these ten Tribes by the instigation of jeroboam, made choice of two other places, Dan and Bethel for this purpose, where they erected golden calves and other Idols, and built strange altars, that they might (as the Papists do in their images) worship God in these Idols, whereas in truth, in stead of God, they worshipped the devil. This sin of Idolatry the Prophet sharply reprehendeth, showing the heinousness thereof, how odious it is in God's sight, the miserable effects which it produced, and the fearful plagues and punishments wherewith the Lord would punish it. Secondly, he exhorteth and useth divers arguments to persuade them to repentance, that so they might escape these plagues and heavy judgements, showing also how they should repent and turn unto God. Lastly, he prophesieth of Christ and of his kingdom, for the comforting of all those who did expect him, and did rest upon him for their salvation. All which points are set down, partly under shadows and types, and partly evidently, simply, and clearly. And so much in general of this prophecy: now I will proceed The order in this book observed. to the more special handling thereof. Wherein I will observe this order; first I will briefly set down the sum or main argument of every chapter; secondly, I will divide it into his general parts; thirdly, I will expound and explain the particular verses; and lastly, gather out of them such doctrines and uses as shall offer themselves to our consideration, and shall be most fit for our instruction and edification. Let us therefore come to speak of the first chapter, the The argument of the first chapter. main argument whereof is this. After that he hath prefixed the inscription, wherein is contained the Author of this prophecy, his calling from God, and the time of his prophesying, to the end that he might make the hearers and readers more attenttive, he accuseth the people of Israel of their sins, and namely of their grievous Idolatry, under the type of an infamous harlot and her adulterous issue: setting down withal, comminations of heavy judgements which the Lord would shortly execute upon them for their sins. To which he adjoineth a singular consolation to the faithful; that notwithstanding the sins and punishments of the rebellious people, the Lord would show himself constant in his promises which he made to their forefathers, and would multiply their spiritual seed in great numbers, making them not only his people, but also his sons and children. And this is the argument of this chapter, out of which we The parts of this chapter. may gather the several parts thereof, which are two: First, the inscription of the prophecy, verse 1. And secondly, the prophecy itself, in the rest of the chapter; the which may be divided into two parts: first, legal comminations: secondly, evangelical consolations. In the comminations is set down, first the sin, vers. 2, 3. and secondly, the punishment, vers. 4, 5, 6, 8, 9 The consolations are first proper to the house of judah, vers. 7. and secondly, common to judah and Israel, vers. 10, 11. THe inscription is set down, verse, 1. The word of the Verse 1 Lord which came to Hosea the son of Beeri, in the days of Vzzia, jothan, Ahaz, and Hezechia, Kings of judah; and in the days of jeroboam the son of joash, King of Israel. This inscription is prefixed for these ends: First, to make the hearer or reader attentive; in that it is not the word of Hosea himself, or of mortal man, but of the everliving God. Secondly, to gain authority unto, and to show the undoubted truth and certainty of this prophecy; in that it is the word of the Lord, not the device of man uttered after the things contained therein were come to pass, but revealed to Hosea, and by him to all the people long before the things were accomplished, not in an uncertain time, but in the reign of these Kings here named. Thirdly, that hereby we might be helped and furthered in the understanding of the whole prophecy; for knowing in what time and in whose reign these prophecies were delivered, we may in the books of the Kings and Chronicles, read the story of those times, and so come to the knowledge of the state of the Church and Commonwealth under the government of these Kings, which will give no small light for the understanding of the prophecy. And these are the main ends of this and the like inscriptions. Now let us come to the words themselves, wherein are contained four things. First, the principal efficient cause of this prophecy, namely jehovah. Secondly, the matter or main argument thereof, that is, God's word. Thirdly, the instrumental cause by whom this word was delivered, to wit, Hosea the Prophet. Lastly, the time of the publishing of this prophecy, that is, in the reign of these Kings. Concerning the first, the principal author of this prophecy, The Author of this Prophecy. is jehovah, who hath his essence and being of himself, and giveth being to all creatures. The consideration whereof should make us attentively to hear, and dutifully to perform obedience to the words of this prophecy, both in fleeing the vices therein condemned, and practising and performing the duties therein commended and commanded unto us. For it is jehovah, who speaketh unto us, who is infinite in wisdom, and therefore his words are to be embraced and obeyed, as being most fit to guide and rule us. Achitophel's 2. Sam. 16. 23. words were received as Oracles, because he was wise, though his wisdom was mingled with sin and corruption, that is, with foolishness; how much more than are we to hearken to God himself speaking unto us, whose wisdom is infinite and most perfect? It is jehovah that speaketh, who hath his being from himself, and therefore is eternal, so that he everliveth to reward the obedient, and punish the rebellious. It is jehovah, 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 us: and as than he multiplied his mercies upon them who heard and obeyed him, and his judgements upon those who were rebellious and obstinate in their sins; so hath he now also the like mercies and judgements in store for them who either hear and obey his word, or wilfully neglect and contemn it. It is jehovah, who is omnipresent and omniscient, and therefore is an eyewitness 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 just judge should always look upon the actions of a malefactor, it would restrain him from his wickedness, because he that seethe him hath power in his hand to punish him. If a Prince should always behold the service of his subject, he would perform his duty with great diligence and cheerfulness in hope of reward. But our powerful judge looketh on us, and therefore let us not offend him for fear of punishment; our gracious King beholdeth our service, and therefore let us obey his word with cheerful diligence, assuring ourselves that he will not send us away empty handed. It is jehovah that speaketh, who is omnipotent and omnisufficient, and therefore he is able to punish us if we neglect his word, be we never so mighty; and sufficient to reward us and to protect us from all enemies and other dangers, if we harken unto it and obey it. It is jehovah, who is not only in himself infinite in all perfection and the chief goodness, but also doth communicate this his goodness unto his creatures: for in him we live, and move, and have our being: Act. 1728. He hath created us of nothing, and redeemed us when we were worse than Acts 17. 28. nothing: he hath given us our being, and doth preserve us that we may continue to be, multiplying upon us all those benefits which are necessary for our health, strength, and welfare; and when notwithstanding we made the end of our being to be in endless misery, he hath procured and provided for us by the price of the precious blood of his best beloved, an eternal being in joy and happiness. Seeing therefore jehovah is our Lord by a triple right, both because he hath created and given unto us our being, and hath redeemed us that we might ever be in happiness, and provideth all things for us needful at his proper charges, protecting us from all enemies, and delivering us out of all dangers: therefore let us attentively hearken to the voice of our Lord, and diligently practise those duties which he enjoineth us. Lastly, it is jehovah that speaketh unto us in this prophecy, who as he hath his being of himself, and giveth being Exod. 6. 3. to all his creatures, so especially to his word, and that both to his promises, and also to his threatenings. And therefore if we will perform obedience unto the words of this prophecy, then shall we be made partakers of all the gracious promises therein contained. But if we will not hearken unto them, nor submit ourselves in holy obedience to walk in them, 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 threatened fall upon us, for the Lord is most true of his word, and immutable in the administration of his mercies & judgements unto all men, & in all times and ages. And so much concerning the principal cause & chief author of this prophecy. The second thing to be considered, is the matter of this The matter of this prophecy, the word of the Lord. prophecy, which he saith, is the word of the Lord, that is, the Lords speech or prophecy revealed 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 usually prefixed and often repeated in their writings; but in divers phrases: as, The word of the Lord, Thus saith the Lord, The vision of Isaiah. The burden which Habacuc did see, etc. which all signify the same word of God, saving that the word respecteth the speaker, vision the hearer, and burden signifieth the denunciation of some heavy punishment. Now the reason why the Prophets prefix these phrases, is, that they may gain authority to their speeches, and move their hearers and readers to reverence & attention, and unto holy obedience to those things which they deliver: because they come not in their own names, but are sent of God, and have his embassage put into their mouths: they speak not according to their own conceits and inventions, but the pure and sincere word of God. And to the same end do the Apostles likewise show their calling from God, & that they speak not their own words, but the words of God. So Rom. 1. 1. Paul a servant of jesus Rom. 1. 1. Christ, called to be an Apostle, put apart to preach the Gospel of God. Gal. 1. 1. Paul an Apostle, not of men, neither by man, but Gal. 1. 1. by jesus Christ and God the father. And verse, 11. he affirmeth that the Gospel which he preached, was not of man, nor received nor taught of man, but by the revelation of jesus Christ. So the Apostle john, 1. Epist. 1. 1. That which was from 1. john 1. 1. the beginning, which we have heard, etc. that declare we unto you. And Apoc. 1. 1. The revelation of jesus Christ, etc. Apoc 1. 1. The doctrines which here-hence we learn are divers: first, God's mercy in seeking the conversion of sinners. we may observe the endless and boundless mercy of God to his Church and people; who being justly provoked to wrath against them for their sins, doth not suddenly power forth his judgements upon them, but giveth long time of repentance, and because he would not have them overtaken of his plagues, sendeth his Prophets to allure them to obedience by gracious promises, and to terrify them from sininng, by denouncing heavy judgements. And thus did he deal with the Israelites in this place, etc. And the like mercy hath he a long time showed unto us, etc. Out of which we may further gather, that so long as he sendeth his Prophets, and vouchsafeth his word unto a people, he hath not utterly rejected them, nor shut up the door of his mercy against them. For to this end he calleth them by his promises and threatenings, because he would not the death of a sinner, but that he should repent and live. And Ezech. 18. 23. Ezech. 33. 10, 11. therefore when the Israelites took occasion upon the threatenings of God's judgements denounced against them, desperately to go on in their sins, because they thought it now too late to repent, because the judgements of God, who is immutable, were already threatened; and therefore should certainly be inflicted notwithstanding their repentance: the Lord sendeth his Prophet unto them to tell them, that his threatenings were not absolute but conditional, and that when he threatened, he aimed not at their destruction, but at their conversion and salvation. And therefore exhorteth them to repentance, that so they might escape his punishments. But when the Lord stoppeth the mouths of his Prophets, and bringeth a famine of his word, neither alluring his people to holy obedience by gracious promises, nor restraining them from running on in the course of their sins by severe threatenings, then are Gods judgements even at the door, and such a people, though never so strong and secure, is nigh unto destruction. Of this judgement the Lord speaketh, Amos 8. Amos, 8. 11. Ezech. 3. 26. 11. Ezech. 3. 26. And I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb, and shalt not be to them as a man that rebuketh, for they are a rebellious house. And chap. 7. 26. Calamity shall come upon calamity, and rumour Ezech. 7. 26, 27 upon rumour; then shall they seek a vision of the Prophet, but the law shall perish from the Priest, and counsel from the ancient. 27. The King shall mourn and the Princes shall be clothed with desolation, and the hands of the people of the land shall be troubled, and I will do unto them according to their ways, and according to their judgements will I judge them: and they shall know that I am the Lord. The accomplishment of which Prophecy we may see, Psal. 74. 7. They have cast thy Sanctuary Psal. 74. 7, 8, 9 into the fire, and razed it unto the ground, and have defiled the dwelling place of thy name. 8. They said in their hearts, let us destroy them altogether, they have burnt all the Synagogues of God in the land. 9 We see not our signs, there is not one Prophet more, nor any with us that knoweth how long. The use which we are to make hereof is, that whilst the Lord granteth unto us the ministery of his word, we praise his name for this benefit; and persuading ourselves that the Lord hath not yet forsaken us, let us be moved thereby to turn unto him by unfeigned repentance. But if the Lord cause the Prophet's tongue to cleave to the roof of his mouth, and take away from us the ministry of his word, then let us certainly expect some fearful judgement, etc. Secondly, whereas he saith, that the prophecies of Hosea The authority of this prophecy. are the word of the Lord, hence we observe, that they are of great authority and above all exceptions, that they are true, certain, and most undoubtedly to be believed, seeing they have God for their author. We are not therefore to esteem 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 Prophecy in the Scripture is of private motion. For the Prophecy came not in old time by the will of man; but holy men of God spoke as they were moved 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 spoke by the mouth of his holy Prophets, which were since the world began. And the Apostle, 2. Tim. 3. 16. saith, that the whole Scripture is given by inspiration of God, etc. And as we are thus to esteem the words of the Prophets; so likewise the words of Gods true Ministers, truly expounding and giving 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 less to be esteemed the word of God. And hence it is that our Saviour 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 he that Luke 10. 16. despiseth you, despiseth me, etc. Thirdly, whereas he saith, that these prophecies are the word of God, we hence gather, that they need not the confirmation and approbation of men, or of the Church, seeing they are confirmed unto us by a greater authority, even of God himself. As therefore Christ said of himself, john, 5. John 5. 34. 34. I receive not the record of man, so may we say of his word, etc. Fourthly, we hence learn, that there cannot be a better interpreter of the word of God than God himself, who is the Author of it, and therefore we are not wholly to depend upon the interpretation of the Church or Counsels, & much less of the Pope, but to expound one Scripture by another; for every author is the best expositor of his own work, every lawgiver of his own law: and therefore let us not derogate from God that prerogative which we give unto men, etc. Fiftly, seeing the Scriptures are the word of God, we 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 pin our faith upon the Church's sleeve, because we have a most sure word of the Prophets, to which we must take heed, as unto a light which shineth in a dark place, etc. as it is 2. Pet. 1. 19 And are built (not on the foundation of the Church) but of the Apostles and Prophets, jesus 2. Pet. 1. 19 Christ himself being the chief corner stone; as it is Eph. 2. 20. Eph. 2. 20. And these are the doctrines which concern all men in general. More specially, the Ministers of God's word may here That God's word is the alone subject of true preaching. learn to deliver 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, etc. And with the Apostle Paul, 1. Cor. 11. 23. I have received from the Lord that which I also have delivered 1. Cor. 11. 23. unto you. And this the Apostle Peter requireth, 1. Pet. 4. 11. If any man speak, let him speak as the words of God. They must 1. Pet. 4 11. not therefore deliver unto the people in stead of God's word their own inventions, their own frothy conceits of wit, which only delight and tickle the ear, but neither inform the judgement, nor reform the affections, like pleasing music or witty poetry, which are more fit for the stage then for the pulpit: they must not when they deliver God's embassage come with excellency of words, or in the enticing speech of man's wisdom, which Paul disapproveth in his own 1. Cor. 2. 1. 4. practice, but in the plain evidence of the spirit & of power; which grave manner of speaking best becometh the ambassadors of jesus Christ. Neither must they (unless it be sparingly and for special purposes) cite the authorities of men, of the Fathers, Doctors, Counsels, much less of Poets and Philosophers, labouring to beautify the pure golden verity of God's word, by painting it over with the duskish colours of human learning: whereby they make no difference between the Prophets and Apostles and other writers, between the authority of man's word, and the word of the eternal God. The second special doctrine concerneth the people, who may here learn, first to hunger after the sincere milk of God's word, as Peter exhorteth, 1. Pet. 2. 2. and not (after the 1. Pet. 2. 2. manner of those who have itching ears, and cloyed appetites) reject the word, the food of their souls, because it is brought unto them in an earthen vessel, their surfeited stomachs not suffering them to feed upon any thing which is not sauced with human learning. Secondly, that when pure doctrine is delivered unto them by God's ambassadors, they do receive it and esteem 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 unto salvation to every one that believeth: as it is, Rom. 1. 16. And therefore Rom. 1. 16. they are to hear it reverently, and not contemptuously; attentively, not drousily, sleepily, nor carnally, having their minds distracted with worldly cares and businesses; and conscionably treasuring it up in their hearts, that they may practise it in their lives, not securely and carelessly, letting it go (like the sand in the hourglass) in at the one ear and out at the other. And so much concerning the matter of this prophecy. Now we are to speak of the instrumental cause by whom it was delivered, expressed in these words: That came unto Hosea That came unto Hosea. the son of Beeri. Wherein is expressed the manner how this prophecy was delivered, and the person to whom. The manner, in these words; which came: that is, the word of the The manner of revealing these prophecies. Num. 12. 6. Lord which was delivered unto Hosea in a divine vision, the which the Prophets usually saw in their dreams whilst they slept: as appeareth, Numb. 12. 6. If there be a Prophet of the Lord omongst you, I will be known to him in a vision, and will speak to him by dream. So Zach. 1. 8. I saw by night, and behold, Zach. 1. 8. job 33. 15. Dan 7. 1. hold, etc. But how then could the Prophets distinguish their divine visions from ordinary dreams? I answer, first because the Lord who spoke unto them, assured them that it was his own voice, as appeareth, Acts 16. 9 10. Secondly, because those who were not ordinary Prophets, had their dreams Acts 16. 9, 10. Gen. 37. 5. 9 1 Sam. 3 4. Gen. 41. 32. commonly reiterated; as joseph's, Gen. 37. 5 9 samuel's, 1. Sam. 3. 4. Pharaohs, as joseph affirmeth, Gen. 41. 32. Thirdly they left such a deep impression as could not be blotted out, as appeareth in the dream of Pharaohs servants, 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 known his will unto his servants in former times. But now we are not to expect dreams and visions, for in these last times God hath spoken unto us by his Heb. 1. 2. Son, Heb. 1. 2. The which is a far greater mercy unto us, than was showed to our Fathers of old; for whereas they were feign to wait long for the knowledge of Gods will to be revealed by vision, and oftentimes were not satisfied, because for the sins of the people the vision failed, as appeareth, 1. Sam. 3. 1. Psal. 74. 9 we have Gods will manifested in his written word, which at all times, and upon all occasions 1. Sam. 3. 1. Psal. 74 9 we may make our counsellor. The use which we are to make hereof is, that we do not fantastically desire visions and revelations, but use the means which God hath graciously granted unto us 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 go out of the sunshine to work by the light of a dim candle. And so much concerning the manner. The person to whom this divine vision was delivered, was to Hosea, whose name Of Hosea. is added to manifest the truth of this prophesy; for when the writer expresleth his name, it addeth credit and authority to his works; and therefore Hosea purposely professeth his name; and the reign of the Kings in whose time he wrote, that it might be manifest that his writings were not forged and counterfeit, but the pure word of God. The doctrine which we here learn, is, that as the Prophets have set down many arguments to prove, that that which they have written, was inspired by God's Spirit; so we labour to acquaint and confirm ourselves with them, lest through ignorance we embrace as grounds of our faith, human conceits for divine prophecies. And to this duty the Apostle exhorteth Timothy, 2. Tim. 3. 14. And the Apostle john, those to whom he writeth, 1. john 4. 1. Especially let us 2. Tim. 3. 14. 1. john 4. 1. learn to put a difference between the apocryphal and canonical Scripture, seeing the error is more dangerous, because they are in our Church, joined in our books, and read promiscuously in the service of God. But let us come to the name itself, the signification whereof is the same which jesus and josua, a Saviour, the which Of the name Hosea. name was given to this Prophet by his parents, directed by the special providence of God; and doth fitly agree unto him; first because he was a type of our Saviour Christ in his wife of fornications, as afterwards shall appear; secondly, because God used him as his means and instrument in saving the people by bringing them unto God from their sins by true repentance, and to their Saviour jesus Christ by a lively faith. But how could his parents foresee this when he was in his infancy? I answer, that it was the custom of the Hebrews to give unto their children significant names, whereby either they expressed their own desires, that their children should be such, and so virtuous as their names portended; or thereby were put in mind of some notable work of God done about the time of their nativity, or of some duty, which by them was to be performed. And so this name was given to the Prophet by his parents, partly to signify their desire and hope that he should help forward the salvation of the people, and partly to put him in mind of the performance of this duty. And thus have I showed the signification of his name, and the causes why it was given him. The doctrines which hence we are to learn are these. First, whereas this name by God's all-ruling providence is given to his Prophet; hence we learn how we are to esteem of God's true Prophets, Apostles and Ministers, namely, as petty or instrumental saviours, because God useth them as his instruments and means for the conversion and salvation of his people: and this the Apostle plainly setteth down, 1. Tim. 4. 16. 1. Tim. 4. 16 But how far men are from this conceit of God's Ministers, appeareth by their utter neglect of them, neither yielding unto them the honour of reverence, nor the honour of maintenance, etc. 1. Tim. 5. 17. The Elders especially which labour in the word and doctrine, are worthy of double honour. 1. Tim. 5. 17. And good reason, for if our carnal fathers are justly to be honoured which beget us in the flesh; how much more our spiritual fathers who beget us unto God. Furthermore, if God's Ministers save us by the ministery of the word; and by this lively seed regenerate us, without which regeneration there is no salvation, john 3. 3. Hence John 3. 3. we learn highly to prise the ministery of God's word, and with all reverence to give heed unto it, seeing it is the only ordinary means of our regeneration and salvation. Secondly, we learn to give unto our children such names as may signify our faith hope and earnest desire that they Fit names to be given unto children. may be gracious and virtuous, and also put them in mind of some good duty, which when they come to age they are to perform, according to the example of the godly in former times; and not suffer them to be called by heathenish and profane names, whom we desire should be godly and religious: no, though such names be contained in the Scriptures: as Apollo's, Fortunatus, Hermes, Tychicus, sylvanus, and such like: for although such names being given, may lawfully be used, because the chief end of a name is to distinguish one from another, yet it is unlawful, or at least very inconvenient to impose them. But here it may be demanded, whether it be not lawful to name our children by our ordinary names, which have no signification. I answer, that although those significant names afore spoken of, be the best and fittest; yet I think these not unlawful or inconvenient in some cases: as namely, when as they put us in mind of some of our near and dear friends called by such names, who have been, or are, virtuous and religious; for as the other names signify in themselves some good grace or duty to be performed, so these put us in mind of the like in the persons of our honest and godly friends, whose example we are to propound unto ourselves, for our imitation. And so much for the Prophet's name: he is further described by his parent, that he was the son of Beeri. What this Beeri was, there is no mention in the Scriptures. For whereas The son of Beeri. as the Hebrews affirm that he was that Beera mentioned, 1. Chro. 5. 6. It is without warrant; neither hath it any great 1. Chro. 5. 6. probability, seeing their names are diversly written. There is mention also of one Beera, 1. Chro. 7. 37. of the Tribe of Asher; but neither can this be he, if ancient writers truly affirm 1. Chro. 7. 37. him to have been of the Tribe of Issachar. Leaving therefore to search in the dark for that, which if we found, were not Hieron. in gl. ord.. greatly material: let us further consider why mention is made here of one Beeri. Some of the Hebrews affirm, because he was also a Prophet: the which reason is grounded upon a common observation amongst them; that where the father of the Prophet is named, we are to conceive that he also was a Prophet. Where the grandfather is also mentioned, it is to signify the dignity and honour of his stock. The like rule they have unto this; namely, that where no mention is made of his country, we are to conceive that he was a Citizen of jerusalem. But these observations being pressed upon us without any reason, may without reason also be denied: especially seeing it is their usual custom stiffly to affirm that which they weakly, or not at all prove. Others affirm, that mention is made of his father, because he was of famous and honourable parentage, that hereby his 1. Cor. 1. 26, 27, 28. prophecy might receive more authority and credit. But this likewise hath no ground; nay, contrariwise we know, that it is not the manner of God's Spirit, to seek authority unto his writings from the nobility of his penmen, but rather showeth his wisdom in man's foolishness, and his glory in man's baseness, that God may be all in all. Leaving therefore others opinions, who leave the light of God's word, and grope for the truth in the darkness of their own inventions, the likeliest cause why the Prophet's father is here named, is, that he might be distinguished from others of his name; for four names being common to many, surnames were added to put a difference between one and another, which amongst the Hebrews were usually taken from their fathers and grandfathers, as the manner among the Welshmen is at this day. So Simon was called Peter, Matth. 10. 24. to distinguish him from Simon the Cananite: james the son of Zebedeus, to distinguish him from james the son Verse 2, 3. of Alpheus. Whereby also it appeareth, that this was usual, not only when they were of noble, but also of mean and poor parentage. And so much concerning the instrumental cause of this The time wherein Hosea prophesied. prophecy. In the last place we are to observe the time, wherein and how long he prophesied, expressed in these words, In the days of Vzziah; & c. That is, in the reign of these Kings of juda and Israel, or in the years wherein they In the days of Vzziah, etc. reigned; which by a figurative speech common with the Hebrews, is called days, because reigns, times, and years consist of days. The Kings of judah, in whose time Hosea prophesied, are four; Vzziah, jotham, Ahaz, Hezechias: of the Kings of Israel one only is mentioned, namely jeroboam, who is said to be the son of joash, to distinguish him from jeroboam, the son of Nabat, who first usurped the Kingdom of Israel. Not that he reigned only all this time, for Hosea prophesied in the time of five other Kings of Israel (if they may be all called Kings, seeing some of them were tyrannical usurpers) to wit, Zachariah, Shalem, Menahem, Pekahiah, Pekah, and as it is very probable in the days also of Hosheah: but mention is made of him, that light might be given to the chronology, & that it might appear how long Hosea prophesied, as we shall show afterwards. The causes why mention is here made of the reign of these Kings are. First, to show the certainty of this prophecy, in that the particular time wherein it was delivered is specified. Secondly, because in Cronologies no fit course can be taken for the numbering of times and years wherein things were done, then by the reigns of Kings; because the time by this means is better observed and remembered; Kings reigns, and the things done by them, being often repeated in common discourse. Thirdly, because it giveth light unto the understanding of the prophecy, by having recourse to the history of these Kings; where understanding their disposition, life, & actions, we may thereby guess at the state and condition of the Regis ad exemplem, totus componitur orbis. times and people over whom they reigned; seeing the subject either for fear or favour, usually imitateth and conformeth himself to the nature, disposition, and behaviour of his Prince. Fourthly, that it might appear that these prophecies were not delivered for private ends and respects, but for the public use and profit, as well of their people as of their Princes, that all with one accord, both by God's sweet promises, and severe threatenings, might be brought unto true repentance. Lastly, that we might know how long the Lord used the constant ministery of his Prophet, in moving the people to How long Hosea prophesied. forsake their sins, before he would inflict the punishments which they deserved; the which may be gathered out of this chronology of the reign of these Kings of juda and Israel. For Vzziah, who is called also Azariah, reigned two and fifty years, in whose reign he began to prophecy: and lest we should think that he began to prophecy in the latter end of his reign, he addeth also, that he prophesied in the days of jeroboam, who reigned one and forty years over Israel. 2. King. 14. 23. And in the seven and twenty year of his reign, began Vzziah to reign over juda. 2. King. 15. 2. King. 14. 23. 1. So that if we reckon but from the last year of jeroboam, it 2. King. 15. 1. will appear that Hosea prophesied in the time of Vzziah, thirty seven or almost thirty eight years: to these if we add the time of jotham's reign, which was sixteen years, 2. King. 15. 33. And of Ahaz, which was sixteen years more, 2. King. 16. 2. it cometh in all to 69. or 70. years. 2. King. ●●. 33. 2. King. 16. ●. Now it is likely, seeing mention is made of jeroboam and Hezekiah, that he prophesied also in some part of their reign; and according to Ieromes judgement, he prophesied five years under the reign of Ezechias. For as he saith of him, he did foresee the future, and bewailed the present destruction of the Kingdom of Israel; which was effected by Salmanasser, in the sixth year of Ezechias reign. To all which time, if we add some years of jeroboams reign, it will amount in all almost to eighty years. For whereas some imagine, that the years of jotham's reign, are to be numbered with the years of his father Vzziah, because in his time he being strucken with leprosy, jotham governed in his father's stead; it is very probable, that besides this time, he reigned after his father's death sixteen years. For it is not said, that he reigned as King while his father lived; but that he governed his father's house, and ruled the people of the land. 2. King. 15. 5. 2. Chronicles 26. 21. Namely, as Viceroy, or his father's Lieutenant or Deputy. 2. King. 15. 5. 2. Chro. 26. 21 The doctrines which we hence gather are divers. First, we God's mercy in affording to his people the means of salvation. may observe Gods infinite mercy towards this people of Israel, who before he would destroy them, as their sins deserved, he continued this and other of his Prophet's ministry for a long time together; to the end that they might be turned unto him by true repentance, and so escape his just judgements threatened. Of this mercy we have the like example in the days of Noah, before the captivity of juda; and the utter destruction of jerusalem, in the times of Christ and his Apostles; and in our own days. Secondly, we may observe the obstinate wickedness, and inflexible obdurateness of this people; who notwithstanding The hardness of the people's hearts. this mercy of God, and means of their conversion, continued in their sins without repentance. The which obstinacy and rebellion, is not proper unto them, but common with us in these times, wherein we stubbornly refuse the like, or greater mercy, and make no profitable use of far greater means which God hath given us for our conversion. But if we continue in the hardness of our hearts, let us not expect or hope for immunity of punishment: for as in the time of this Prophet, after the people had long contemned Gods mercy, he brought upon them his fearful judgements: so will he deal with us, etc. The use which we are to make hereof, is, that seeing our hearts are so hard and inflexible, we do not only labour to bruise them by the hammer of God's word, and by applying unto them the threatenings of the Law: but seeing this is not sufficient, in respect of their more than adamantine hardness, we are often to implore the assistance of God's holy Spirit; for that only is that precious oil whereby they are suppled, softened, and made pliable to Gods will. Thirdly, we may hear observe the painful diligence, The patience and diligence of our Prophet. and unwearied patience of the Prophet, who for the space of so many years continued his laborious ministery, and that not with a religious and obedient people, which might have yielded unto him some comfort and encouragement, when as he did see the fruit of his labours; but with an idolatrous and stiff necked nation, who scorned and despised his ministry. The use hereof serveth to stir us up to follow his example in our several places and callings, though they seem tedious and toilsome unto us; especially Gods Ministers have here a pattern of diligence and painfulness, for their imitation: which that they may embrace and follow, they are often to call to mind the recompense of reward promised. Dan. 12. 3. Dan. 12. 3. So likewise the hearers of God's word may here learn, patiently to hearken to the word of exhortation and reprehension; and not to wax weary and tired, though God's Ministers do for many years together inveigh against their sins, and denounce Gods judgements due unto them; as the custom of many is, who though they be never weary of sinning, yet they are presently weary of hearing their sins reprehended. Fourthly, we are to observe, that this our Prophet was sent as God's ambassador when he was but young, and continued No age exempted from God's service. it until his old age. Whence we learn, that no age is exempted from God's service, nor any time so unfit, but that if it please the Lord to grant the assistance of his Spirit, a man may in it advance the glory of God, and benefit the Church. And therefore we may not excuse ourselves by our youth, as though it were not time for us to begin to serve God; nor by our age, as though that should exempt us from God's service, as being too painful and laborious; but as we are to begin betimes, so we are to hold out to the end, seeing nothing is more honourable than a grey head in the ways of righteousness. Pro. 16. 30. Prou. 16. 30. More especially the people may here learn, not less to The youth of God's Ministers not to be despised. esteem God's embassage, by reason of the youth of the ambassador, seeing the Lord hath called both young and old, and fitted the one as well as the other for this service; to the end that we should not rest and depend upon the person of the Minister, but upon his own ordinance, the ministery of his word, and on the blessing of his holy Spirit, whereby only it is made effectual for our salvation. jeremy was but a child, that is young in years, when he was called to be a Prophet, jer. 1. 6. but yet he must not be afraid to speak to Jer. 1. 6. 8. the ancient and mighty, because God was with him to deliver him. vers. 8. Timothy was called to be an Evangelist whilst he was young, but yet no man might despise his youth. 1. Tim. 4. 12. 1. Tim. 4 12. Hosea prophesied in his young days, but they were not excused hereby who would not hear him; nor exempted from feeling Gods judgements. Fiftly, we may here observe, that he did prophecy the ruin The ruin of Israel foretold, when it most flourished. of the kingdom of Israel, not in the declining state thereof, but in the reign of jeroboam, under whom it most flourished, when there was no appearance of such future calamities, as were foretold by the Prophet; for jehoash his father had gotten the upper hand of Amaziah King of judah, and had carried away the treasures of the Temple and the King's house; and jeroboam himself having obtained many notable victories against his enemies, enlarged the borders of the kingdom to her ancient limits. So that now, the idolatry of those times might be defended, in that it had more prosperous success, than the pure worship of God in the kingdom of juda: but in these times God sendeth his Prophet, being young of years, to reprove King and people for their idolatry, and to denounce and foretell the utter subversion of the kingdom. Where first we may observe the undoubted truth of this prophecy, seeing he could by no other means, but by the inspiration of God's Spirit, attain to the knowledge of the ruin of the Kingdom, when in respect of the present flourishing estate thereof, there was nothing less feared or expected. Secondly, whereas it is said, that the Prophet prophesied The Prophet's courage. in the time of jeroboam; and in that flourishing estate of the kingdom foretold the ruin thereof: hence we observe that notable boldness, and courageous fortitude of this Prophet, who durst undertake and go through a matter of such great difficulty and danger: For seeing the victorious King and people, were made drunk with prosperity, exceedingly lifted up in pride in their good success, and long hardened with their customable living in all manner of wickedness, it may easily be guessed, with what scoffs and taunts, they entertained the Prophet; and unto how many dangers he exposed himself, where he prophesied of their destruction, which they not so much as feared. The which serveth to teach God's Ministers in these times, boldly and courageously to deliver God's embassage, even before Kings and great Potentates, when they are called hereunto; and not to be daunted with the face of man, when they speak in the place of God; nor to be discouraged with scoffs, taunts, and reproaches, difficulties and dangers, which they undergo in performing their duty; for he that hath set them on work, will give them their wages; so that they shall not suffer the thing for his sake, which he will not recompense an hundred fold. Thirdly, we observe Gods marvelous and miraculous preservation of this his Prophet, in the midst of all these God's power in preserving his Prophet. dangers, for the space of many years together; so that though he was compassed about with wicked men; and was under the government of Idolatrous Kings, against whose idolatry he inveighed, yet God delivered him in the midst of all these perils, and brought him in peace in his very old age, unto his grave, as Epiphanius writeth. The consideration whereof, should encourage God's Ministers, to go on in the performance of their duty, even through the midst of dangers, seeing the special providence of God watcheth over them, and will preserve them in their ways, though it seem never so impossible, so far forth, as God thereby may be glorified, and their salvation furthered. Examples of this marvelous preservation, we have in Noah, Lot, Moses, Elias, john the Evangelist, Martin Luther, and many others. Fourthly, in the example of this Prophet, God's Ministers Vices are to be reproved when they most prosper. may learn, to set upon and inveigh against vices, not only when they are discountenanced with God's judgements, and under foot, but then most especially, when they are entertained with most prosperous success, and do seem to be approved by God, in regard of that peace and prosperity, which doth attend upon them. Lastly, here we learn, that we are not to judge of God's love and favour, nor of the virtues, and religious godliness prosperity no true sign of God's love. of a State, by their good success, and prosperous affairs; for under the government of this King jeroboam, such was the estate of this kingdom and people; and yet the Lord sendeth his Prophet, to show them that they were out of his favour, and that he would divorce them from him, for their manifold adulteries: that their religion which was accompanied with prosperity, and all worldly felicity, was false, idolatrous, and superstitious, and that they abounded in all sin and wickedness. ANd thus much concerning the inscription: now it followeth that we speak of the legal comminations: where first is set down their sin, and secondly their punishment. Their main and capital sin was idolatry, which is signified under the typical marriage of the Prophet, with a wife of fornications, the which is enjoined by the Lord, vers. 2. and undertaken by the Prophet, vers. 3. Vers. 2. At the beginning, the Lord spoke by Hosea; and the Verse. 2 Lord said unto Hosea, Go, take unto thee a wife of fornications, and children of fornications: for the land hath committed great whoredom, departing from the Lord. In this verse is contained the Lords commandment, and the reason thereof. In the commandment is set down: 1. The time or order: 2. The commander: 3. The person unto whom the commandment is directed: 4. The thing commanded. The time or order in these words (At the beginning) The exposition. At the beginning. which some expound, that the Lord first spoke unto this Prophet, before he spoke unto any of the rest, and sent him to prophecy unto the people, before any of the other Prophets. But this being generally understood, is not true, seeing before he had spoken to many, as to Abraham, Noah, Elias, Elizeus, etc. And if more particularly we understand it of the Prophets of his time, whose writings are extant, it is not probable that Hosea was first, but rather jonas, who prophesied in the beginning of jeroboams reign, and did foretell all his famous victories, as appeareth, 2. King. 14. 25. 2. King. 14. 25. whereas it is very likely, that Hosea prophesied not until the latter end, unless we would say that he prophesied 100 years, for so much it is almost from the beginning of jeroboams reign, to the beginning of Ezechias. And moreover it is here said, vers. 4. that the judgements threatened by Hosea, should within a little while be inflicted, which was not in jeroboams reign, but in his sons, and those who succeeded him. These words therefore, are rather thus to be understood, that this was the beginning of the Lords speech unto Hosea; or that the Lord thus began his speech unto Hosea, when he called him to be his Ambassador unto the people: and this the Hebrew text will well bear, for it may as well be translated thus: The beginning of the Lords speech, as at the beginning the Lordspake, seeing the word may indifferently be either noun or verb. The Commander is jehovah, who doth not speak unto The Lord spoke to Hosea. the people immediately by his own voice, but by his Prophet Hosea: the word in the original signifieth that the Lord spoke in Hosea; which some expound, that the Lord spoke unto Hosea; some, that he spoke with Hosea; some, that he spoke by Hosea: but somewhat more is here to be understood; namely, that he so spoke by him, as that also he spoke in him, prompting him as it were by his Spirit, what he should deliver from him to the people. In the first verse it is said, that the word of the Lord came to Hosea: by which we are to understand, not only that the Lord barely spoke unto the Prophet, for so the Lord also speaketh to all whom he instructeth by his word; but that he spoke unto him immediately by himself, and not as unto an ordidary man, but as unto his Prophet, whom he sent as his ambassador unto the people, with his word in his mouth, which he was to deliver unto them, as in Gods own person. Here it is said, that the Lord spoke not only to him, and by him, (for he spoke also by Balaams' Ass unto his Master, using him as his instrument to reprove the Prophet's folly) but also that he spoke in him, because the Spirit of God dwelling in him, directed his tongue; so that he delivered nothing according to his own inventions, but the pure word of God. The like phrase is used, 2. Sam. 23. 2. Haba. 2. 1. Heb. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sam. 23. 2. Habbac. 2. 1. 2. Cor. 13. 3. Matth. 10. 20. 2. Cor. 13. 3. Seeing ye have experience of Christ that speaketh in me. Matth. 10. 20. For it is not you that spoke, but the spirit of your Father which speaketh in you. By all which places it appeareth, that God dwelling in his Prophets, Apostles, and Ministers by his holy Spirit, doth use them as his instruments in his own stead, to deliver his word unto his people. In the words following he addeth; That the Lord said unto Hosea: which hath relation unto the special commandments which ensue. So that here is somewhat more to be understood then was expressed in the first verse, namely, that the Lord did not only speak unto the Prophet generally, but that he thus spoke after this special manner, as followeth. And this is the meaning of the first words of this verse; the sum whereof is this: that the Lord, when as he called Hosea to be a Prophet, put his word into him, and spoke in him and by him, as his Ambassador, who represented his own person: and for the beginning of his speech, caused him to use the words following unto the people. Now let us come to the doctrines and instructions which arise out of these words. First, here we observe, that before The doctrines. the Lord sendeth Hosea to speak unto the people, he first speaketh unto the Prophet, and putteth his embassage into God furnisheth all whom he sendeth on his Embassage. his mouth, preparing and fitting him unto this great work unto which he called him. From whence we learn, that all who are called of God to the work of the ministry, are first by him so furnished with the gifts of his Spirit, that they are in some good sort enabled to deliver God's word and message unto the people. And this is apparent through the whole course of the Scriptures: for those who were after an extraordinary manner called, were also extraordinarily furnished for this work; as the Prophets, and Apostles: those who had an ordinary calling, were prepared by ordinary means, as in the schools of the Prophets; as the use also is still amongst us at this day. Whereby it appeareth, that those blind guides, and dumb Ministers which in these times abound, were not sent of God: for if an earthly Prince will not make choice of an ignorant and speechless Ambassador, much less will God, infinitely wise, make choice of such messengers; especially considering that he is in himself able to furnish any whom he sendeth, with sufficiency of gifts fit for that calling unto which he calleth them. Secondly, we may observe, that the Prophet doth not enter into the work of his Calling, before he is after a special An outward Calling necessary for Ministers. manner sent from God, although he was furnished with gifts, and had his mind illuminated by the Lord, speaking to him and in him. From whence we learn, that we are not to thrust ourselves into this Calling, though we had great knowledge and learning, unless we be first called and sent by God; which extraordinarily was done by God himself to the Prophets and Apostles immediately; and ordinarily, by the Church, or those which by the Church's consent are appointed for this purpose. For though Christ had instructed his Apostles, yet they preach not till he sendeth them. Matth. 10. 5. Though john the Baptist was strong in the spirit, Matth. 10. 5. yet he remained in the wilderness as a private man, till the appointed time came that he should show himself unto Israel. Luke 1. 8. Yea, though our Saviour Christ had the Spirit Luke 1. 8. of God, and the gifts thereof without measure; yet he executed not his public ministry till the day which God had appointed came, and till he was prepared thereunto by his forty days fast. Matth. 4. None of the Pastors and Doctors Matth. 4. might take upon 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. have Gods special warrant and calling, before they undertake the execution of their office. And contrariwise, to speak before God sendeth, is a note of a false Prophet, as appeareth, jer. 23. 21. I have not sent these Prophets (saith the Lord) yet they ran, I have not spoken to them, yet they prophesied. jer. 23. 21. & 14. 13. 27. 15. 28. 8, 9 God's love to his Prophets. jer. 14. 13, 14. 27. 15. 28. 8, 9 Thirdly, we may observe, that before the Lord executed those punishments upon the people which their sins deserved, he first revealeth his will unto his Prophets. Whence we learn Gods special love towards them and their dignity, in that the Lord maketh choice of them, to be as it were his privy counsellors, without whose knowledge he will do no work of great importance: according to that, Amos 3. 7. Amos, 3. 7. The Lord will do nothing, but he revealeth his secret to his servants the Prophets. The practice whereof we may see towards Abraham. Gen. 18. 17. Gen. 18. 17. Fourthly, whereas the Lord useth the ministery of his The benefit of the ministery to both Teachers and people. Prophet, for the manifestation of his will; hereby he declareth his great mercy and goodness, both to the Prophets and people: to the Prophets, in that he vouchsafeth them this dignity, to be his Ambassadors and Ministers of our reconciliation with God, and eternal salvation; which office belonged also to his most dearly beloved Son. 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 ministery 2 Cor. 6. 1. of man like unto themselves; because in respect of their sin and corruption, they could not endure the glorious voice of God, unless this glorious majesty were as it were veiled and shadowed with the ministry of man; as appeareth by their suit made unto 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 conceive and understand 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 capacity, might instruct us in the knowledge of Gods will. Fiftly, whereas it is said, that the Lord speaketh in the Prophets; we learn, with what fear, reverence, and attention Reverence required in hearing the word. we are to hear and receive the word of God; in that the Lord himself speaketh unto us by them, and useth their mouth and tongue as his instrument, and as it were the interpreter of his mind: as it is, Luke 1. 70. And in that they are Gods Ambassadors, representing unto us his person, Luke 1. 70. and in Christ's stead bring unto us the glad tidings of the Gospel, and of our reconciliation with God. 2. Cor. 5. 20. 2. Cor. 5. 20. Whom if we receive, we receive Christ himself: whom if we contemn, we contemn not man, but the everliving God: as appeareth, Luke 10. 16. Luke 10. 16. Lastly, whereas he sendeth the Prophet with special commandments God's mercy in denouncing punishments. to the people, to show unto them their sin, and to denounce such punishments as by them they had deserved: We are to observe a double mercy of God towards his Church. For first before he will punish them, he gives them warning, that by their repentance they might prevent his judgements threatened. And secondly, if they went forward in their sins, till the punishments were inflicted, they might then call to mind who punished them; to the end, that then at the least, they might forsake their sins, and turn unto the Lord by true repentance, that so he might have mercy upon them. Where as otherwise (such is our corruption) they would never look unto the hand of God correcting them, nor consider the cause of their punishment, but ascribe all, either to chance & fortune, or to some inferior cause, and so go forward in their sins, to their destruction. And so much concerning the commander, and the person Go take unto this a wife of fornications. commanded. Now we are to speak of the commandment itself, which is enjoined unto the Prophet: which is, that he should go and take unto him a wife of fornications, etc. where first we are to clear that question of great difficulty which hath troubled many; namely, whether the Whether Hosea was commanded actually to marry an harlot; or but in vision only. Lord enjoined the Prophet indeed and truth to take to wise an infamous harlot; or whether it were a vision only, and to be propounded by the Prophet, by way of parable to the people. Many think that it was enjoined by the Lord to be done indeed, and that it was accordingly performed actually: to which judgement, they are moved by the outward letter of the text. And amongst these expositors are generally the Papists, whose custom is to expound things done, by allegories: and allegories and parables as things done: though innumerable absurdities follow thereupon. But that this was only showed to the Prophet by vision, and enjoined that by way of parable he should declare it to the people, it appeareth plainly by these reasons. First, because God commandeth nothing which is contrary Reason's proving that the Prophet's marriage was only in vision. to honesty, the law of nature, and good manners; but that the Prophet of God should marry with an infamous and common harlot, is contrary to all these; and therefore God did not command it actually to be done, but only by way of parable. But against this is objected, that God commanding it, it becometh honest and lawful. I answer, that this is to beg that which is in question: neither doth God command evil and unlawful things, that so they may become good and honest; but his will being the rule of goodness and justice, doth only command things good and just; and therefore they are so to be esteemed, because not only they are good and just in their own nature, but also because he willeth and commandeth them. But it is further urged that God commanded the Israelites, to spoil the Egyptians of their gold, silver, & jewels: and therefore seeing the commandment of God made that action lawful, which otherwise would have been theft in the people of Israel; therefore the like commandment might make this marriage of the Prophet lawful, which in itself was unhonest and unlawful. To which I answer that there is great dissimilitude in these two examples: for first God the sovereign Lord and chief owner of heaven and earth, and all that in them is, in his own right and by his sole authority, might take that which was his own from one, and give it to another. Secondly, this action was lawful by the law of nature and nations, that those who had long served them as bondmen, should have some reward for their labours; which because they tyrannically withheld, the Lord like a Sovereign monarch and just judge, righted the cause of the oppressed, and appointed unto them this wages for their tedious servitude. And therefore there being no such equity in this unhonest marriage; and seeing the Lord never by his sole authority commandeth things unlawful and dishonest, this example maketh nothing for their purpose. Again, they object, that God commanded Abraham to sacrifice his own son; which action in Abraham should have been unnatural and wicked. I answer, that this commandment in God's purpose, was a commandment of trial only, which he meant not should be put in execution. Yea, but though Abraham had slain his son, his action had been just and lawful. I answer that this also is most true; for seeing God, who is absolute Lord of all creatures, and chief judge of heaven and earth, hath unlimited power of life and death: and seeing the party was to be slain, howsoever he was innocent towards his father, yet had deserved not only temporary, but also eternal death, in respect of his sins against God; Abraham being commanded by God to be his minister of justice in executing deserved punishment upon his son, was to set aside fatherly affection, and to yield obedience to God's service, but yet just commandment. Nevertheless because the outward administration of this act would have seemed unnatural and against the law of nature and nations, the Lord only enjoined it by way of trial, and never purposed that it should be put in execution; although being the father of spirits, it was easy for him, to have raised him again from death to life. And therefore this semblable commandment of a seeming unlawful thing, affordeth no colour, to prove that this dishonest marriage should be actually enjoined and performed. Secondly, we may not give such an exposition of one of God's Commandments, which contradicteth and crosseth an other: but that one of such holy and high a calling as this Prophet, should link himself in marriage with an infamous and common harlot, contradicteth and crosseth other commandments; and therefore we are not thus to expound it. The proposition needs no proof: the assumption is manifest by these reasons: In that it was unlawful for the high Priest to take to wife a divorced woman, a woman polluted, or an harlot; nay, he might not so much as marry a widow: Levit. 21. 14. In that the Lord giveth special charge, concerning Levit. 21. 14. 1. Tim. 3. 11. Tit. 1. 6. the choice of his Ministers; that their wives be honest, sober, and faithful: 1. Tim. 3. 11. and that they have faithful children, not riotous or disobedient. And therefore it is not likely that the Lord, who hath had such special care of their marriages, would enjoin his Prophet to take unto him an harlot, and her adulterous brood; and so make his house, which should be undefiled, a stews or filthy brothel. Thirdly, by such a marriage God should have made his Prophet contemptible, and his ministry; and that true religion which he professed, should by this means have been despised, and exposed to the slanderous reproach of unbelievers, who are apt to take all occasions, whereby they may disgrace God's Ministers and their ministry. Fourthly, whereas the Lord calleth not only his wife, a woman of fornications, but his children also, children of fornications: hereby it is manifest, that this was not actually done, but in vision and parable: for if we say, that they were her children before marriage, the text is plain against it, which affirmeth; that she conceived after marriage, and bore these children unto him: if we say, that the Prophet had them by her in lawful marriage; how then could they be truly called children of fornication, though before marriage she had played the harlot? Fiftly, there was no necessity why this should be actually done; seeing, if it only appeared to the Prophet in vision, and were delivered to the people by way of parable, it were sufficient to convince them of their sin; which was the main end the Lord aimed at. Sixtly, it should not have been so fit for God's purpose, that this should be actually done; seeing he could not marry her, and have by her three children one after an other, in less time than almost three years: whereas the Lord sendeth his Prophet, to the end that he should presently convince the people of their sins, and reclaim them from their corruptions, which were so great that they needed present cure. Lastly, in the third chapter the Lord commandeth the Prophet to love, and take unto him an adulterous harlot: but this the Lord would not have actually done; for the Lord is a holy and pure Spirit, who hateth and abhorreth adultery, and all uncleanness; but only in type would have the adulteries of the Israelites, which they committed with their false gods, discovered: from which the great love, which he their Lord and husband had from time to time showed unto them, could not restrain them. And therefore, seeing that is typically to be understood; why not this also? But it is objected, that in the text, this is plainly set down as an history of things actually done. I answer, that this Objection 1 Answer. is usual with the Prophets, to the end that they may, after a more significant and emphatical manner, express their minds, and leave a more deep impression in the minds of their hearers, to propound types and parables as histories of things done, for the distinguishing whereof: and the true expounding of such places we are to observe this rule, that where the literal sense implieth any impossibility, or gross absurdity, or any thing contrary to the analogy of faith, or some other plain place of Scripture, there we are to expound it as a type or parable: but in this place if we take the literal sense, it implieth a gross absurdity▪ and contradicteth other places of Scripture, as I have showed, and therefore it is to be understood typically and as a parable. Neither are we to understand this place so only, but many other the like which seem as plain histories of things done, as this here. So Esay is said to have walked naked and barefoot 3. years, Esa. 20. 2. 3. So Ezechiel is commanded Esa. 20. 2. 3. Ezech 3. 1. 2. &. 4, 2. 5. 12. to take a roll or book, Ezech. 3. 1. 2. to lay siege against jerusalem, Chap. 4. 2. To sleep upon his left side 390. days, Vers. 5. To bake his bread in the dung of man, vers. 12. So jeremy is commanded to cast a book into the midst of Euphrates, jer. 51. 63. To hide his girdle by the jer. 51. 63. & 13. 4. river Perath, or Euphrates, jer. 13. 4. when he was straightly besieged in the city jerusalem, and could not go out, but he must be taken by the Babylonians. All which and many such like were not things done, but visions and parables. But it is further objected, that it should be to no purpose Objection 2 if this were not really done; and that it would have been as effectual to convince the people of their sins, if the Prophet had set them before them in plain words, and used no parables. I answer, that parables are more emphatical, Answer. and leave a more deep impression then bare words; for they are as it were real speeches, wherein things are lively represented to the sight of the understanding, as in pictures and tables. And therefore the Lord would have his Prophet not only in plain words, but also in parables to set before the people their sins, especially their sin of idolatry, wherein both their patents and themselves had grievously offended. As though he should have said: The Lord enjoined me, to the end that I should in more lively manner set before you your sin of idolatry, to propound unto you this parable, wherein he commanded me, to resemble himself unto me, who should marry a harlot, and have by her adulterous children. For whereas the Lord like a loving husband had espoused you unto him, you have played the harlot, and have committed spiritual adultery with idols and devils, so that now the land is become like unto a brothel or common stews. And therefore the Lord is purposed to take with you that course which husbands do with their adulterous wives, that is, to divorce and put you away from him. And this is the general meaning of this parable. Now let us consider the particular words. Go take unto thee a wife of fornications. That is, take in marriage a wife which is an infamous & common harlot, which hath not only once, but often, not with one man alone, but with many committed fornication, and that not only before marriage, but also after, and therefore not only an harlot, but an adulteress also, as appeareth, Chap. 3. 1. By wife then of fornications, Hos. 3. 1. we are to understand a fornicating wife, or a wife which is a fornicator; for the Hebrews, by reason that they have few adjectives, do use the Genitive cases of substantives, in stead of adjectives, as, A woman of virtue, for a virtuous woman, Ruth 3. 11. A city of strength, for a strong city, Esa. 26. 1. The which Genitive case, if it be the plural number, it doth Ruth 3. 11. Esa. 26. 1. aggravate the thing, and is to be understood superlatively, as, A man of bloods, that is, a most bloody man, Psal. 5. 6. A Psalm. 5. 6. man of griefs, that is, a man full of griefs, or extremely grieved: Esa. 53. 3. So here, a wife of fornications, that is, a common Esa. 53. 3. harlot addicted to all manner of just and uncleanness. And children of fornications. That is, beget of this unclean and filthy wife, unclean and filthy children: which may be called children of fornications, either because they are borne of an adulterous harlot; or because when they come to years, they will resemble and imitate their mother in her fornications. And this is the meaning of the words. In which is propounded a parable to the Israelites, wherein the Prophet representeth the person of God; the wife of fornications, the Church or Synagogue of the Israelites, or the ten Tribes; the children of fornications, the particular men and women, which successively one age after an other, committed spiritual fornication, forsaking God, their first and true husband, and betaking themselves to the worship and service of idols. Where we may observe the great mercy and goodness of God, who vouchsafeth to match himself in marriage with his Church, which is far unworthy so great a favour, and so excellent a dignity. Christ jesus hath espoused himself unto us: but what were we before he made choice of us? God's mercy vouchsafed his Church in her espousals. surely unclean fornicators, who had prostituted ourselves to idols, wantoness, buggers, thieves, covetous, drunkards, railers, extortioners; as the Apostle speaketh, 1. Cor. 6. 9, 10, 11. And what are we after our espousals? surely black through 1. Cor. 6. 9 Cant. 1. 4. our corruptions, spotted with manifold infirmities, tanned with the sunshine of worldly prosperity, and in no respect comely and beautiful, but only in that we are decked and adorned with the glorious rob of Christ's righteousness, and washed from our filthiness with his precious blood. And that which is worst of all, the gracious goodness and entire love of our husband, will not work in us the like love towards him again; but as before we were exalted by his free choice to this high dignity, we played the harlot: so, after that we are espoused, we commit spiritual whoredom, by setting our hearts and affections, more upon the world and the pleasures thereof, then upon our heavenly husband, for every small trifle prostituting our souls to sin, which we should keep pure and undefiled. And yet notwithstanding all this the Lord doth not divorce us from him, but exhorteth us to return, promising that he will receive us into his former love and favour. jer. 3. 1. 12. 14, 22. jer. 3. 1. 12. 14. 22. The Reason. And so much concerning God's Commandment. Now we are to speak of the reason thereof. For the land hath committed great whoredom, departing from the Lord. By land, we are to understand the inhabitants of the land, by a usual metonymy of the subject for the adjunct: that is, the ten Tribes of Israel, which in times past were married to the Lord, by promising unto him alone, their faith and loyal obedience. Hath committed great whoredom. The Hebrew text hath it; Because the land whoring shall whore. By which manner of phrases, wherein the word is doubled, the thing spoken is intended and aggravated; as, weeping he wept: that is, he wept exceedingly: rejoicing he rejoiced: that is, he greatly rejoiced: going he went: that is, he went hastily and speedily: so here; whoring it shall whore: that is, it will commonly, impudently, and with a brazen forehead play the harlot: and that without intermission, successively one age after an other; for so much is signified by the future tense here used: by which usually is expressed a continual act of time; as though he would say, that the Israelites had not in former times only, and presently did, but afterwards would continue in their spiritual whoredom. Lastly, it is said, that they committed this whoredom, departing from the Lord. The Hebrew text hath it; From after the Lord: that is, forsaking the Lord, and leaving to follow after him in the paths of true holiness and righteousness, and cleaving unto their idols, following them in the by-paths of superstition and idolatry. The sense therefore of these words is this; Go and propound unto the people of Israel this parable, and thereby convince them of their gross idolatry: for howsoever they may flatter themselves through self-love, yet the truth is, they are no better then common harlots; for after that I have vouchsafed them this dignity, to espouse them to myself, and they have plighted unto me their faith, and vowed their obedience, they both forgetful of my mercy, and of their own duty, have commonly, impudently, and continually committed spiritual whoredom with stocks, stones, and devils, forsaking me their Lord and husband, and refusing to follow me in the ways of my commandments, and prostituting their bodies and souls to commit spiritual fornication with their idols, according to their own inventions, and their burning and unbridled lusts and appetites. Where first we may observe, that the Lord intending to The use of parables, to convince the sinner of his sins. convince this people of their sins, doth (before he plainly sets down their sins) propound it unto them by way of parable; to the end that they, who were blinded with self-love and partial judges in their own cases, might better see their sins in the person of others, and without partiality condemn them, when they appeared like strangers, which they would suffer to pass without any hard censure, if they discerned them to be of their familiar acquaintance. And thus Nathan dealt with David: 2. Sam. 12. And our Saviour Christ with the Scribes and pharisees: Matth. 21. 33. 2. Sam. 12. Matth. 21. 33. And here in this place the Lord maketh the people to condemn themselves and their sins, in the person and practice of an adulterous harlot: and so enticeth them (as it were) to wound and kill their beloved friend, whilst it is masked and disguised in the habit of an enemy. Out of which we may further gather, how far we are naturally in love with our sins; so that we cannot be moved Our natural and corrupt love to sin. to hate, condemn, and mortify them, so long as they bear our own names; but rather are ready to mince, excuse, and defend them, until we view them in the person of others, and see them enroled under their names. Secondly, we may note our too too great love of ourselves, and too too small love towards our neighbours; That self-love makes us exceeding partial. which maketh us easily to discern, and heavily and severely to censure other men's faults; whereas we are ready to excuse or defend the same, or greater in ourselves: and therefore ●●● Lord, when he would have us to see and condemn our sins, doth not offer them to our censure, as they are in our own selves, whom we love too much; but in the person of others, whom for the most part, we love not so much as we should: as appeareth in the former examples, and in this place: wherein the Lord is feign to deal with us, as tender mothers deal with their wanton and wayward children; whom when they would as willingly amend, as unwillingly displease them, they use to chide and beat the standers by, and sometime shadows and pictures, for those faults which their children have committed; to the end, that so they may see and learn to dislike their faults in others, which they would not so easily discern, nor so unpartially condemn in themselves. Thirdly, we may observe, what exordium or beginning The thundering exordium of the Prophet. of speech the Prophet here useth; namely, he doth not use fair words, and sweet enticing allurements to make them attentive; he doth not first sweeten his severe and bitter reprehensions, and legal threatenings, with any commendation of their persons, or mitigation of their faults; but by propounding unto them this parable, whereby he laboureth to make them unpartial judges of their own sinful and miserable estate; he accuseth them to be no better, than an adulterous generation, of adulterous parents, adulterous children, and that by their often adulteries they had made the land as it were a common stews: and therefore that the Lord would no longer bear with their spiritual whoredoms, but would withdraw his love, and divorce them from him. So that now our Prophet cometh not as an Ambassador, sent from God with conditions of peace, and with gracious promises, to allure them to obedience: but as a son of thunder, and like an Herald sent from the Lord to denounce open wars against the people, for their gross idolatry and outrageous rebellion, he beginneth his speech unto them. The reason why the Lord causeth his Prophet thus thunderingly to begin his prophecy, was, because the Why the Prophet dealeth so roughly with the people. people had a long time, even since the beginning of jeroboams reign, continued in their sins, especially their gross idolatry: notwithstanding that the Lord had sent divers of his Prophets, to reprove them for their sins, of which their consciences were convinced by God's law, and to draw them to repentance: sometimes by propounding unto them Gods sweet promises of gracious benefits, if they would turn unto them; and sometimes by threatening punishments against those, who went forward in their sins. All which notwithstanding, the people continued uncorrigible, and grew worse and worse; and therefore the Lord causeth the Prophet to deal with them in this hot and rough manner, because they had a long time lain frozen in the dregs of their sins. And this course have other of God's faithful ambassadors used, when they had to deal with such obstinate and incurable sinners. As john the Baptist with the Saduces and pharisees, Matth. 3. 7. Peter with Ananias and Sapphira, Act. Matth. 3. 7. Act. 5. & 8. & 13. 10. Matth. 21. & 23. God's Ministers must sit their speech to their auditory. 5. and with Simon Magus, Act. 8. Paul with Elymas, Act. 13. 10. And our Saviour Christ himself with the Priests and pharisees: Matth. 21. & 23. Out of which examples Gods Ministers may learn, in the delivery of God's word spiritual discretion, in fitting their speech according to the condition of their auditory; and not to deal with ignorant and untaught men, after the same manner that they deal with wilful and obstinate sinners; but as Physicians put a difference in their patients, applying to ordinary sicknesses ordinary remedies, and to desperate diseases, desperate physic, and as chirurgeons to small cuts, apply healing plasters, and for the curing of deep festered wounds use eating corrosives and the sharp lancher: So the Physician and Surgeon of the soul for the curing of some desperate disease, or healing of some festered sore which sin hath made in men's consciences, must use bitter potions, a rough hand, and desperate remedies. Secondly, God beginneth here with legal comminations, The best method of preaching for the converting ●f a sinner. before he comforteth them with any evangelical consolations, because this is the best and fittest course for the conversion of a sinner. For first their sores and festered wounds must be launched, searched and drawn with the razor and corrosive of the law, before they be healed with the plasters of God's promises in the Gospel; for otherwise the wound being not healed to the bottom will break out again, and become worse than it was. First we must be beaten down, before we can be raised up; we must first see our sins, and seeing bewail them, before God will show unto us his saving mercy; we must be nothing in ourselves, before we can be something in God's sight; we must labour and groan under the heavy burden of our sins, desiring nothing more than to be eased of this intolerable weight, before we will come to Christ, or he relieve us; we must see our own nakedness, before he will cloth us with the rob of his righteousness; our own emptiness, before he will fill us; our own beggarliness, before he will enrich us; and our own sins before he will pardon us. All which preparation is begun by the preaching of the law, and therefore the Lord beginneth with it here, as also he took the same course with our first parents, Gen. 3. and with his Church Gen. 3. and people from time to time: so john the Baptist, and our Saviour Christ himself, whose example all his faithful Ministers are to imitate, etc. The third thing which we are to observe, is, that he deciphereth Why idolatry is called fornication. the idolatry of the people under the name of fornication, whoredom, and adultery; and that for divers causes: first in that there is between them great similitude and likeness. For as the man taketh the woman to wife (conjugal faith being on both sides promised) so the Lord hath married unto him the Church, and in jesus Christ, the second person in Trinity, hath assumed man's nature into the Hypostatical union, and so hath inseparably joined us unto himself, jesus Christ also being knit unto us in that mystical union, and so becoming our head and husband. And likewise there is a mutual contract passed between us: for the Lord promiseth his grace, love, favour, protection, and all the benefits of this life, and the life to come; and the Church for her part promiseth her love to God, conjugal faith, and dutiful obedience. And of this marriage mention is made, Hosea 2. 19 20. jer. 3. 1. 8. 20. 2. Cor. 11. 2. Hos. 2. 19 20. jer. 3. 1. 8. 2. Cor. 11. 2. As therefore the wife breaking her conjugal faith and promise, and withdrawing her love, obedience, and body from her husband, that she may communicate them to some other man, becometh an adulteress; so those who break their faith and covenant made with God, and withdraw their love, obedience, and outward service from him, that they may communicate them unto false gods and idols, do go a whoring after them, and commit spiritual adultery with them. And this is the reason why in the Scriptures idolaters are usually called harlots, fornicators, and adulterers, and idolatry, whoredom and adultery; as appeareth, Exod. 34. 15. Exod. 34. 15. Levit. 20. 5. 6. Deut. 31. 16. Psalm. 106. 39 16. Levit. 20. 5. 6. Deut. 31. 16. Psalm. 106. 39 Secondly, as the adulterers are so blinded with their burning lust, and blind fury, that though they be naturally wise, yet they fall into sottish folly, running headlong, and as it were blindfold in their unclean and filthy courses, though thereby they impair their health, ruin their state, lose their credit, shorten their life, and destroy their own souls: so Idolaters, though never so wise, through their blind superstition are so infatuated, that they believe more palpable lies and fall into more sottish follies, then little children could be brought unto; not regarding their health, wealth, life nor credit, and hazarding the loss of their souls, so that they may go forward in their blind devotion. The second cause why idolatry is called adultery is, to show the greatness of this sin, and how odious it is in God's sight; for as it is a most horrible fault, and to any loving husband most abominable, if a wife should prostitute herself unto others, and that in her husband's sight and presence: so is this sin of idolatry no less grievous or odious, because the Idolaters do prostitue themselves to idols, to commit spiritual whoredom with them, and that in the sight and presence of God, who seethe all things and is present every where. But it may be objected, that idolatry is a far greater sin than adultery, and therefore when it is called by that name, the sin is rather extenuated then aggravated. I answer, first the grievousness of this sin is so much the greater, by how much more excellent the person is who is injured and offended; and therefore when this adultery is committed against God's glorious Majesty, it is infinitely more outrageous and heinous then when man is thus wronged. Secondly, though idolatry is a far greater sin than adultery, yet when it is called by this name it is aggravated, not in it own nature, but according to men's conceit and opinion; who make light account of the sins of the first table, as idolatry, blasphemy, breaking the Sabbath, but think the sins of the second table very heinous in respect of the other, as murder adultery, theft and such like. And therefore the Lord calleth them by the names of these sins, which we can better judge of, to make them as they are odious and heinous in their own nature, so also to appear unto us. As if a man having to deal with a loving child, and intending to aggravate the heinousness of this sin of murdering the prince, should compare it to parricide, he should to his conceit make it appear much more grievous, although it be a far more heinous and pernicious sin to murder the prince, who is the father of the country, than a man's own natural parent. And these are the things which are to be observed out of Idolatry and superstition know no limits. the name. The fourth thing to be observed, is, that he 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 idolatry. For if once it be entertained, it knoweth no limits nor bounds; but with the heat of blind fury, & ignorant superstition, it carrieth men as it were hoodwinked into all gross and abominable impiety: so that there is no creature in heaven or earth so base and contemptible, which the Idolater in his blind devotion will not worship in the place of God, as appeareth, Rom. 1. 23. And this Rom. 1. 23. befalleth them by the just judgement of God, that they should be carried away in their sottish blindness into such gross absurdities, and more than childish fooleries, because when God revealeth his truth unto them, they will not embrace and love it, but rather love their own will-worship 1. Thes. 2. 11. The nearer man draweth to idols, the farther he goeth from God. and follow the inventions of their own brain, 1. Thes. 2. 11. Lastly, we may observe, that he saith, whilst they committed spiritual whoredoms, they departed from the Lord; so that the nearer man draweth unto idols, the further he goeth from God, neither is it possible that any should truly worship both together; as the Apostle showeth, 1. Cor. 10. 21. 2. Cor. 6. 14. 16. The Idolaters pretend, that when they commit idolatry, they worship God in the idol. But the Lord affirmeth, that then they depart from him. They say, that they serve God when they use their own will-worship, and follow their own way. But the Lord, who acknowledgeth no worship, but when we follow him in the ways of his Commandments, saith; that when we walk in our own ways, we go out of his way, and cease to follow him; we forsake him who is our true husband, and after a whorish manner prostitute ourselves unto idols. Where by the way we may note the sottish folly of Idolaters, The folly of Idalaters. who leave the Lord, infinite in all perfections, and worship a base creature; forsake the Lord, who is most wise, mighty, gracious, and in every respect absolutely good, and betake themselves to the worship often times of stocks and stones, who have neither understanding, sense, life, nor motion; neglect God's service, who hath both power and will to reward their service with eternal life; and spend their time in the service of idols, who have neither ability, nor will to do them any good, but rather will be the means to plunge them into everlasting destruction. ANd so much concerning the first part of this type or parable: wherein the Lord enjoineth the marriage. The second part followeth, wherein is set down the Prophet's obedience, verse 3. in these words: So he went, and took Gomer Verse 3 the daughter of Diblaim, which conceived and bore him a son. In which words, as the Lord had enjoined a typical marriage; so he propoundeth typical names fit for the purpose, The exposition. both of the harlot and her parentage; that so the parable might in more lively manner represent unto them their sin of idolatry. It may be, that the first word Gomer, might be the name of some notorious and infamous harlot which lived in those times: and it may be also, that it was only a feigned and imaginary name, invented of purpose to decipher such a one as the Prophet here describeth: for it signifieth a thing whole and entire or consummate, complete, perfect, and accomplished. Some understand it in the first sense, and think that thereby is signified and represented the whole body or nation of the Israelites, whom the Lord had taken unto himself in marriage. 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 thoroughly furnished with lascivious allurements, and most expert in the art of venery: or finally, such an one as was most absolute, consummate, and fully replenished with all wickedness and filthy uncleanness. The other name Diblaim, some take to be a patronymick, signifying the harlot's country, and not her kindred; that she was an inhabitant of that waste and desolate wilderness Diblam, or Diblath, of which mention is made, Ezech. 6. 14. Ezech. 6. 14. jer. 48. 22. jer. 48. 22. and that she was called a daughter of Diblaim, according to the like phrase of speech used in the Scripture; as a daughter of Zion, of Israel, of tire, and such like. From which they gather the harlot's disposition; that she loved to frequent and to live in desert and solitary places, where she might with more secrecy, and without controlment, commit fornication with her lovers: and that hereby is resembled the conditions of the Synagogue of the Israelites, who according to the custom of the Gentiles, erected altars in groves, woods, and hilly places, to the end they might commit spiritual whoredom with their idols; as appeareth 2. King. 17. 8, 9, 10, 11. 2. King. 17. 8, 9, 10, 11. And further, here-hence they observe the great mercy and goodness of God, who vouchsafeth himself in marriage with his Church, who, before he advanceth her to such honour and dignity, is of most obscure and base condition, and like unto this harlot here described: as it is most fully and excellently set down, Ezech. 16. Ezech. 16. Others think it to be the name of her father, whereby is signified two lumps or masses of dried figs: from whence they gather, that she was the daughter of pleasures, deliciousness, and effeminate daintiness; luxurious excess, and wanton delicateness 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 Doctrines. First, we may observe the infinite mercy of God towards God's mercy towards his people. this people; who though they were fully replenished with all sin and wickedness, though like filthy harlots they had forsaken him, their true and most kind husband, and given themselves to commit spiritual whoredom with their idols; and though they were complete and consummate in this their adultery; yet still he calleth them unto him again by his Prophets, promising upon their true repentance, mercy and forgiveness: so jer. 3. 1. Jer. 3. 1. Idolatry must be avoided in the beginnings and occasions thereof. Secondly, we learn hence, that as we are most carefully to flee all sins, and to subdue them at the beginning, before by custom & continuance they have increased in strength: so especially we are to use this care and watchfulness, in avoiding this spiritual fornication, and all means and occasions thereof. For if we once entertain it with the least liking & approbation, we shall never, or very hardly reclaim ourselves, till like common harlots, we be complete and fully replenished with this spiritual filthiness. And therefore let us stop our ears against those shameless and impudent men, who in this light of the Gospel dare show themselves to be patrons of images; assuring ourselves, that if casting God's Commandment behind our backs, which hath as well forbidden the making, as the worshipping of idols; we shall not stay here, but shall shortly fall from idol making, to idol worshipping. We justly account panders and bawds to be odious and most abominable, because they use all their wit and endeavour to allure others to uncleanness, and to withdraw their hearts and affections from their own husbands, that they may place them upon adulterers: and surely no less abominable should these bawds and panders be, who employ their wit and learning, that they may allure us to keep company with images and idols, whereby our hearts and affections being alienated and stolen from the Lord our true husband, we shall in the end be enticed to commit spiritual whoredom with these polluted adulterers. ANd thus have I spoken of the first part of the legal commination, wherein their sin is expressed. Now The punishments threatened against Israel. the second followeth, wherein their punishment is threatened. And this is first typically shadowed under the names which are given to the Prophet's children, and then plainly denounced in the reasons rendered of the names imposed. The punishment itself is set down in three degrees, every one exceeding other. The first is the overthrow of the State and Kingdom of Israel by their enemies: vers. 4, 5. The second punishment is, that because the former judgement could not bring them to repentance, he would never show mercy in bringing them out of their misery, seeing they would ever continue obstinately in their sins and rebellion: verse 6, 7. The third is, that seeing by no means they would be reclaimed, he would utterly reject and cast them off; so as they should be no longer his Church and people: vers. 8, 9 The first punishment denounced, is set down typically in the imposition of the first child's name, in these words, vers. 4. And the Lord said unto him, call his name Izreel, or jisrehel. Verse 4 For yet a little and I will visit the blood of Izreel upon the house of jehu, and will cause to cease the kingdom of the house of Israel. In which words we are to consider two things: the name which was by God's commandment imposed upon The exposition. the Prophet's 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 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seminavit, he hath sowed, or scattered, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus fortis, the strong God. In the first signification, the Israelites did arrogate this name to themselves, and therefore called their metropolis and mother city of their kingdom by the name of Izreel. To note and signify that they thought themselves the seed of God, which he having sowed had so deeply taken root, that it could never be removed, the vineyard of God which is right hand had planted, and should never be destroyed, the sons and children of God, which were the only heirs of his promises. And indeed so they were in respect of the covenant which was between God and them, and therefore are so called in the Scriptures, Exod. 4. 22. Israel is my son, even Exod 4 22. my first borne. But they having broken the covenant, and rebelled against the Lord; he doth not in this signification call the child jizrehel; but in the latter, to show unto 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 showed: first in an elegant paranomasy, he changeth their name from Israel to jizrehel, to intimate that there was a change of their state and condition, so that howsoever they bragged that they were of the seed and posterity of jacob, and after his name called themselves Israelites, yet in truth they were so only in title and outward profession, seeing they were wholly degenerate and altogether unworthy his name. For he was a prince of the strong God, who wrestling with God in faith, prayers, and strong cries prevailed with him; but these were apostates from the faith, who had forsaken the Lord, and ceased Hos. 12. 4. to call upon him, and had betaken themselves to the worship of idols: and therefore they were rather to be called jizraelites, to show, that as they were altered in name, so also in nature and conditions they were utterly degenerate. And that as between these two names Israel and jizrehel, there is great similitude in sound, but great difference in signification; so although in outward title, name and profession, there was great affinity between this people, and the Patriarch jacob, from whom they descended, yet they were indeed and truth so much degenerate, that there was no similitude or correspondence between their faith, life and manners. Secondly, by this name the Lord foreshoweth the punishment that he would inflict upon them for their sins, namely that he would disperse and scatter them amongst their enemies. They boasted that they were jisrahel the seed of God, which should take root in the land. And the Lord telleth them that indeed they should be jizrahel, but in another signification; namely, that as seed is scattered and dispersed in the field by the hand of the sour, so he by his power would scatter and disperse them amongst their enemies, who should overcome them, and lead them away captive into strange countries. The which accordingly was effected in three several times, answerable to this triple typical birth. First, when as the Kingdom was rend with seditions and civil wars, when Shallum usurped the Kingdom, and destroyed the posterity of jehu. 2. King. 15. Secondly, when as the land was 2. King. 15. wasted, spoiled, and part of the people carried away captive, namely, the Rubenites, Gadites, and half the Tribe of Manasse by Tilgath Pilneeser King of Asur. 1. Chron. 5. 26. 1. Chro. 5. 26. Lastly, when as the Kingdom of Israel was utterly overthrown by Salmanasser King of the Assyrians. 2. King. 17. 2. King. 17. Thirdly, by this name he foretelleth in what part of the land this judgement should begin, namely, in the valley of jizreel, where the posterity of Achab were put to the sword by jehu; which was a place of their chief strength, and therefore as they thought most free from danger. And these are the chief 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 sin is expressed, their punishment is annexed, we may observe that these two, sin and punishment, are inseparable companions; if the one go before, the other will follow, either presently, or not long after. And therefore the pain should make the pleasure loathsome, the bitterness of punishment should make us distaste the sweetness of sin. The second thing which we may here observe is, how 2. Our proneness to sin. prone we are unto sin, and how easily we degenerate from our parents virtues, though their corruptions and sins are entailed unto us as a perpetual inheritance; of true Israelites, we become backsliding jizreelites; and though by the good example of our parents, by our virtuous education, and by many other good means, we are helped forward, in climbing up the hill of virtue; yet if we at any time cease to strive and labour in this our course, we shall soon be pressed down again, even into the gulf of wickedness, with the heavy burden of our corruptions. And therefore, Let us cast away every thing that presseth down, and the sin that hangeth so fast on, and let us run with patience the race which is set before us: as the Apostle exhorteth, Heb. 12. 1. and according to Heb. 12. 1. his example, Let us forget that which is behind, and endeavour ourselves to that which is before, and follow hard towards the mark, for the price of the high calling of God in Christ jesus: as it is Phil. 3. 13. 14. The virtues of our parents are not hereditary, Phil. 3. 13. but their vices; and their godliness will not privilege us from falling into all wickedness, unless we strive and labour, non solùm ad Ruborem sed sudorem, with all pains and diligence to follow after them in their steps: for through our own corruption we easily degenerate, and if at any time we cease to become better, we then begin to become worse. Thirdly, we may observe, that as it little availed the people Outward titles nought avail us without inward virtues. of Israel to be the sons of jacob according to the flesh, when they nothing resembled him in the spirit, nor to be entitled with his name, when as they disclaimed his graces and virtues; seeing notwithstanding all this, God now threateneth, and soon after inflicteth upon them most fearful punishments: so it will little profit us to be entitled Christians, if we live as profanely as infidels; to be called the Church of God, if in our conversation we resemble the synagogue of Satan; to be counted professors of religion, and the children of God, when in our lives we deny the power thereof, and spend our times like the sons of Belial; to be the children and posterity of the godly, if we degenerate from their Christian profession & holy practice. For God is not pleased with shadows, but with substance, not with outward titles, but with truth in the inward parts, neither will our parents virtues exempt us from feeling Gods heavy judgements, if we like a degenerating offspring be evil and vicious. And this appeareth, Ezech. 18. 10. 13. and in the examples of Cham, Ezecb. 18. 10. 13 Esau, Absalon, Adoniah, jehoahaz, and many others. ANd thus much concerning the name; wherein the punishment of the people is typically signified. Now we are to speak of the reason hereof, wherein this punishment is plainly denounced. For yet a little and I will visit the blood of jisreel upon the house of jehu, and will cause to cease the kingdom of the house of Israel. Verse. 5. And at that day Verse 4. 5. I will also break 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 be inflicted: yet a little: 2. the punishment itself, I will visit: 3. the sin for which the punishment is inflicted; The blood of Izreel: 4. the object or subject of this punishment, which is threefold: 1. jehu, and his posterity: 2. the state of the kingdom of Israel: 3. the whole power and strength of the Commonwealth: Lastly, the place appointed for execution, in the valley 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 judgements threatened; but that he would yet give them some time of repentance, and for a while defer his punishments, which long ago they had deserved. 2. That though he spared them for a while, yet the time should not be long, unless they prevented his judgements by forsaking their sins, and turning unto him. For in all threatenings, though never so speedy, this condition is to be observed: the which the Israelites neglecting, the punishment was accordingly inflicted. For at the most the Prophet prophesied but 14. years before the end of jeroboams reign, and after that his son Zacharias had reigned but six months, he was killed by Shallum, and so the kingdom 2. King. 15. 8. 10. ceased in the house of jehu; at which time God begun to visit the people: the which his visitation, not only of the sins of jehu, but of the house of Israel, he accomplished in the reign of Hosea, when as the King and people were led into captivity, by Shalmaneser, King of Babylon. So that the sense of these words is thus much, as if he should have said, Although your rebellions be great, and the measure of your sins full, yet such is your hardness of heart and carnal security, that you promise unto yourselves immunity from punishment, putting the evil day far from you, as though you should ever escape: but do not thus flatter yourselves, for assuredly the Lord will very shortly visit you for your iniquities, and pay you home for all. It is true indeed, that although your outrageous wickedness doth cry out for present vengeance, yet the Lord to show his patience and long suffering, and to leave you quite without excuse, will a little defer his punishments, and expect your repentance: but let not Gods delays and merciful patience cause you to defer your conversion; for undoubtedly if you obstinately persist in your impenitency, the Lord will very quickly execute on you these judgements, which he hath caused me 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 observe 1. God's 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 mean time sending his Prophets unto them, to invite them to repentance, that so they might escape his just punishments. He is long before he threateneth, and rather striveth to master men's stubbornness, & to incline them to obedience, by his mercies and benefits; and after he threateneth, he is long before he is drawn to punish; and after that his justice urgeth him to resolve upon this, and that the heinous sins of his people cry out in his cares, that it is more than time that deserved punishment were inflicted, yet he spareth a little, and like a loving father, after he that hath taken his rod into his hand, and hath lifted it up to fetch his stroke, he yet pauseth and stayeth his hand, expecting our submission and repentance, that so he may spare us. And thus he 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. years, Gen. 15. 16. Gen. 15. 16. And thus also hath the Lord dealt with us. So that the Lord is content to attend our leisure, being more loath to punish, than we to suffer punishment; and therefore when the time is more than past, wherein justice b●ggeth for vengeance; mercy entreateth yet a little, that judgement may be deferred, yea and after sentence is pronounced, that execution may be delayed, and we reprieved, till the next assizes, that in the mean time by true repentance, we may procure our pardon, and so escape deserved punishment. And this is notably set down, Esa. 30. 18. Yet therefore will the Lord wait Esa 30. 18. that he may have mercy upon you, etc. Secondly, we may observe Gods infallible truth, in performing 2 Gods infallible truth in performing his promises. his promises, notwithstanding man's unworthiness of the least of them. After that jehu had executed God's judgements upon the house of Ahab, the Lord promised him that he would confirm the kingdom unto him, and his posterity unto the fourth generation. Now after this promise made by God, jehu who had showed his hatred to Achabs' person and posterity, showed notwithstanding his love to his sins, forsaking the Lord and betaking himself to the worship of idols. And in his steps did his progeny walk, adding one outrageous wickedness to another: but yet never the less the Lord made good his promises to him and his posterity. The consideration whereof may comfort those that are cast down in the sight of their unworthiness, thinking that because they deserve not God's mercy, therefore they shall not be partakers of it; seeing we have his gracious promises of grace and mercy, the which though there be no cause in us, why he should perform, yet there is cause enough in God himself, who is infinite in mercy, and infallible in his truth. Rom. 3. 3, 4. Rom. 3. 3. 4. Thirdly, we may observe that this people at this time, 3. Pride goeth before a fall. when as the Prophet threateneth Gods near approaching judgements, were in the top of their pride presumptuous and secure, fearing nothing less than such dangers; and yet at this time destruction hasted, and vengeance watched at the door to seize upon them. Whereby it appeareth, that when the wicked is most proud, presumptuous, and secure, he is nearest to destruction; when he thinketh himself out Psalm. 37. 35. 36. of the gunshot of all danger, then is he most ready to be overtaken of it; as appeareth by the examples of Nebuchadnezzer, Haman, Herod, and many others. Lastly, we may observe, that though the Lord spareth for 4. Punishments deferred, are in the end inflicted. a time, yet he will not for ever defer punishment: for as sin increaseth, judgement approacheth; and though the Lord long delay to visit men's wickedness, yet the time runneth on and expireth, and that which remaineth in the end, will be very short and little before vengeance be inflicted. And therefore let not God's patience and long suffering harden us in sin, and cause us to defer; but rather hasten our repentance: let us lay hold of the acceptable time and day of salvation, whilst it lasteth; otherwise, if we delay our conversion, the Lord within a little while, when we least look for it, will cause his judgements suddenly to surprise us. And thus much concerning the time: the punishment itself is expressed in these words; I will visit. The which word The Exposition. is of ambiguous signification: for it is sometime taken in the best part, when as the Lord visiteth in mercy, to bestow a benefit which hath been promised, but somewhile deferred. So he is said to have visited Sara: Gen. 21. 1. And so he promiseth to visit the children of Israel: Exod. 13. 19 And Luk. Gen. 21. 1. Exod. 13. 19 Luke 1. 68 1. 68 God is said to have visited and redeemed his people. Sometimes it is taken in the worst part, and signifieth to revenge and punish; as in the second Commandment. So Exo. 32. 34. In the day of my vengeance I will visit their sin upon Exod. 32. 34. Psalm. 89. 32. them. Psal. 89. 32. I will visit their transgression with the rod. And in this latter signification, it is to be understood in this place. The doctrines which from hence we learn are these. First, The Doctrines. we may observe the merciful justice of God, who doth not rashly punish, but first visiteth; and then finding the fault, inflicteth 1. God's merciful justice, who examineth before he punish. Gen. 18. 20, 21. Esa. 26. 14. the punishment: in which respect his punishments are called visitations. And thus the Lord visited the Sdomites: Gen. 18. 20, 21. And so he is said, first to have visited, and then to have scattered and destroyed the wicked: Esa. 26. 14. Whence we are not to gather, that the Lord needeth any such visitation to find out man's wickedness, or that before he can spy out our sins, he must make a quest of inquiry, or privy search; for he is omnipresent and omniscient; so that all things, though never so much cloaked and disguised, lie open before him, and appear naked in his sight: as it is Heb. 4. 13. But by such borrowed phrases God setteth forth his orderly proceed, and approveth unto men his just Heb. 4. 13. judgements, in that they are not rashly executed, but with good advice and deliberation; teaching them also in his own example to follow the like practice. Here therefore Princes, Magistrates, Masters of families, and all superiors are to learn their lesson; namely, that Superiors must visit before they punish. they visit before they punish, and by due examination find out the fault, before they give sentence, or proceed to execution: for if God thus behave himself in judgement, before whose eyes all things lie open; how much more should men, who are oft mistaken, and easily deceived, unless they use great deliberation in their judicial proceed? Let therefore all such consider, that where there is the most power, there should be the least passion; that rashness is a fault, in all dangerous, but in superiors pernicious: that reasonable men should first judge before they punish, because punishment deferred, may be inflicted, but being inflicted, cannot be recalled; that they sustain the honourable place of a judge, whilst they examine causes; but the place of an executioner, when without judgement & advice they inflict punishment: that they are Gods deputies, & represent his person; & therefore are according to his example, first to visit, and then to punish, lest for want of due examination, they punish the innocent in stead of offenders. The second thing which hence we learn is, that though God doth not rashly punish, yet he will not suffer the wicked altogether to escape: for though the Lord doth not punish every day, yet in the day of his visitation he will not spare. And therefore let us keep ourselves undefiled from sin: or if we have stained our consciences with sin, and have as it were in these books registered up our faults; let us by a lively faith apply unto us the blood of Christ, whereby these spots and writings may be washed away: for if they remain until the day of God's visitation, they will give in such witness and evidence against us, as will convict and condemn us. In the third place is set down the sin for which the Lord The exposition. threateneth to visit, in these words: The blood of jizreel. The which words of divers men, are diversly expounded: but leaving to set down all men's judgements, because many of them have little likelihood of truth, I will only propound two which seem most probable. Some think that by the blood of jisreel, is understood the slaughter of Achabs' family and posterity, jesabel, joram, and his seventy sons, which were all destroyed by jehu. Others imagine this cannot be the meaning of the words; because this was an action commanded by God: 2. King. 9 6, 7, 8. and commended in jehu, after it was by him performed, and by God rewarded: 2. King. 10. 30. and done by jehu in zeal of God's glory, as he professeth, 2. King. 10. 16. And therefore they rather 2. King. 9 6, 7. 2. King. 10. 30. 2. King. 10. 16. think, that by jisreel here is understood, not the City or valley of jisreel, but the people of Israel, which by jehu and his posterity, were continued in their gross idolatry, and so made obnoxious to the judgements of God and their destruction. And this exposition doth the rather please them: First, because the name jisreel signifieth the seed of God, and therefore may be taken for the people of Issreel: as appeareth, Exodus chap. 4. verse 22. And secondly, Exod. 4. 22. because the name blood, is taken sometime for destruction, either temporal or eternal, of body or soul. So Ezech. 3. 5. Chap. 33. 6. Thirdly because some Greek Ezech. 3. 5. Chap. 33. 6. copies read it Israel, and not jisrael; and those which read it jisrael, have prefixed before it, an article, not of the feminine Gender, but of the masculine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understanding thereby, not the city of jisrael, but the people of Israel. Lastly, because the same word jisrael, used, Hos. 2. 22. is by Hos. 2. 22. all understood of the people of Israel, and not of the city. And this is the first exposition, which hath in it great likelihood and probability, without any absurdity or great force offered unto the text. Which if we embrace, there ariseth from it this doctrine: that kings are guilty of the destruction Doct. of those, who are under their government, if How princes are accessary to the sins of the people. by their authority, commandment, or example, they draw their people from the service of the only true God, to commit idolatry; and therefore in the day of God's visitation, he will require their blood at the prince's hands, and will severely punish them, not only for their own sins, but for the sins of the people, into which they have been either drawn by their authority, or alured by their example. Others (as I said) expound these words of the slaughter of Achabs' family and posterity, jezabel, joram, Ahabs 70. Exposition. sons, Ahaziah, and 42. of his brethren: wherein they follow the plain history, and the manifest words of the text without any change and alteration. Which (as I take it) is the rather to be embraced; for where the exposition is according to the plain words of the text, agreeing with the circumstances thereof, the analogy of faith, the rest of the Scriptures, and containeth nothing improbable or absurd, there it is to be given and received, without any further search for one further fetched, mystical and hidden. Yea, but will some say, this fact of Jehu's was commanded of God to be done, and commended and rewarded when it was done; and therefore it is not likely that God would punish him and his posterity for it. I answer, that we are to consider in this fact two things: the outward fact itself, and Jehu's doing of it. The outward fact itself was good, and enjoined by God himself, as a just revenge taken upon Achab for his tyranny, murder, idolatry, and other outrages by him committed: and in respect hereof jehu is commended, and rewarded; because he was God's minister and instrument, in performing a work in itself commendable and acceptable unto God. But in respect of jehu his doing of it, it was wicked and unlawful: for he did it not in the sincerity and uprightness of his heart, but with a corrupt mind, poisoned with ambition: as appeareth, 2. King. 10. 31. He did 2. King. 10. 31. it not in zeal of God's glory, as he falsely boasted; but his main end was his own advancement; which when he had attained unto, he utterly neglected the glory of God, and grievously dishonoured him by his gross Idolatry. He did not do it in obedience to God's commandment; for than he would have made conscience of the rest, which he transgressed, resting and contenting himself like an hypocrite in this one outward act: he did not do it in detestation of Achabs' sin, but for self-love, for he continued in the same idolatry: and although he destroyed Baal's Priests and house, yet following jeroboams policy, he worshipped the golden calves in Dan and Bethel: whereby he clearly showed, that all he did was not in hatred of idolatry, but for his worldly advantage. He did not when he was seated in the kingdom, labour to restore Gods pure worship and service, for which end and purpose he was stirred up of God to destroy Achabs' posterity; but having satisfied his ambitious desire, he laboured to confirm the kingdom to himself and his posterity, by following jeroboams policy, and living in his Idolatry, withholding his people from going to worship the Lord in his Temple at jerusalem, which was the place appointed by God for his public service, lest they should again adjoin themselves to the house of David. So that he only made show of religion and zeal, whilst it stood with his own worldly benefit; but when it but seemed to cross that, he shook hands with all, and became an Apostate. Howsoever therefore the fact, as it was commanded by God, was good and lawful, and in respect hereof was rewarded of God, who will not let any show of good go unrecompensed, that he may not only hereby stop the mouths of the wicked, but also give certain assurance unto his children, that he will much more reward their true and sincere obedience: yet if we respect with what mind and purpose it was performed by jehu,, it was nothing but ambitious rebellion, and cruel murder: which therefore at the hands of God (who respecteth not so much the outward action, as the sincerity of the heart, the inward obedience of his commandment, the causes and ends of our actions) it was sharply and justly punished. The doctrines which from hence we learn are these. First, that we do not content ourselves with outward works, Doctrines. good in their own nature, and enjoined by God: for unless their What is required to the doing of a good work. circumstances do concur, they will be wicked and odious in God's sight. First therefore being assured that we do that which God hath commanded, let us do it in the love of God, which is the fountain of every good work, and in obedience to God's commandment. Secondly, let us propound, as the main ends of our actions, the glory of God, the good of his Church, and our own salvation. Thirdly, let our outward obedience proceed from the inward obedience of the heart, and be done in sincerity and in uprightness. Fourthly, let all be done in faith; which by applying Christ and his precious bloodshed unto us, doth wash away the corruptions and imperfections wherewith our best actions are stained. For though our actions in themselves be never so good; yet if they be done in self-love, for our own praise, pleasure, and profit, without the sincerity of the heart, or true faith, they are but glorious sins which displease God, and make us obnoxious to his judgements and punishments. Secondly, we are here admonished, that we do not with jehu and other hypocrites, rest and content ourselves in We must obey all God's Commandments. some one or two outward works, neglecting obedience unto the rest of God's Commandments: assuring ourselves, that if our obedience be true and sincere, it will be also whole and entire, both in respect of the subject and object, that is, both in respect of every part of ourselves who obey, and in respect of all and every of God's commandments, to which we are to yield obedience; for true sanctification is not of one part alone, but of the whole man, and it maketh us to hate all sins, and to love all virtues with the like affection, although not in the same proportion. Thirdly, we here learn, not to make our religion, and the We must not make religion a cloak to cover our sins. commandments of almighty God a cloak for our corruptions, to cover our ambition, malice, cruelty, morosity and other vices, as jehu did. For if we do for corrupt and worldly ends embrace and obey them, than when they will not further, but rather hinder us in these respects, we will cast them off, and embrace the contrary sins and wickedness, according to the example of jehu,, and all other apostates, as appeareth daily by too too lamentable experience. And so much for the sin of jehu and his posterity. The fourth thing is the subject or object of the punishment, which is threefold; first the house of jehu, by which is meant jehu his posterity, which was destroyed by Shallum, and so the kingdom taken from them; namely Zachariah, who was the last king of this family, and the fourth from jehu. Here it may be demanded, how it could stand with God's How the child beareth the father's sins. Ezech. 18. 20. justice to punish Jehu's sin in his posterity, seeing he saith that the child shall not bear his father's iniquity? Ezech. 18. 20. I answer, that the Lord may justly punish the father's sin in the child, by withholding his grace from him, which he is not bound to give him: and so the child being destitute hereof, and following his own natural corruptions liveth in his father's sin and transgressions, and hereby justly maketh himself obnoxious to God's anger & punishment. It is true that the child is never punished with any positive punishment for his father's faults, but for his own sins, into which being deprived of God's grace he falleth; For if he seethe his father sins, and feareth, and forsaketh them, and endeavoureth to do the contrary works of righteousness, his father's sins shall not be imputed unto him, but he shall live in his own righteousness, as appeareth, Ezech. 18. 14. which by God's Ezech. 18. 14. infinite and unlimited mercy oftentimes cometh to pass. The use hereof, first concerneth parents, that they be hereby Admonition to parents. moved to flee sin, if not for their own sake, yet at least for their postery, seeing the child unborn shall smart for their iniquities, if the Lord, as he justly may, withhold his grace from them, and suffer them to be carried away with their corruptions; the which he often doth, as he also threateneth in the second commandment. Secondly, the children of wicked parents may here learn Admonition to children of wicked parents. carefully to flee their father's vices, and to endeavour to perform holy obedience unto the Lord, that so they may be reconciled unto him: for if they follow their father's steps, the Lord will certainly punish in them, not only their own, but also their parent's sin, in the day of his visitation. The second thing which here we are to observe is, that God threateneth to begin his visitation with the King and God severely punisheth the sins of princes. his posterity, because their own sins were great and grievous, and also because they were accessary to the sins of the people; for whereas by their authority and good example, they might have restrained them from their open sins, and stirred them up to the profession and practice of righteousness and holiness, they contrariwise both by their law licensing idolatry, and by their practice living 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 movers unto sin. So that here we may learn, that it is not the great glory and power of Princes, which will exempt them from punishment, when God visiteth. For howsoever 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 shall their great authority and high place any thing privilege them. Nay, they above and before all others shall surely smart for it, seeing they are seldom wicked alone, but with their authority and example draw others into the like wickedness. The use hereof concerneth not only Princes, but also Magistrates and masters of families, yea, all that are in any place of authority over others, that they most carefully avoid all sins; especially such as are joined with scandal of their inferiors, seeing against the day of God's visitation they hasten and redouble their punishment. The second object of this punishment is the state and Exposition. kingdom, in these words: And will cause to cease the kingdom of the house of Israel. The which punishment the Lord begun to execute presently after the overthrow of jehues posterity, when as there were no lawful kings which governed the Commonwealth, but such as usurped the kingdom by treason, murders, & all outrageous cruelty: but it was fully accomplished 41. years after the death of Zachariah, under the reign of Hoshea, when as all Israel were carried away captive, and never more had any kings of their own to rule over them. Where first we are to observe, what a singular blessing Doct. of God it is, when there is a continued succession of lawful Succession of lawful Princes, is a great blessing to a land. Princes; for it is the sinews of a State wherein consisteth her chief strength, which, being cut off, either by death, or conspiracies, treasons and seditions, the state and kingdom is miserably turmoiled with civil wars, tumults, murders, and massacres; wherewith being weakened, it is laid open as a prey to the foreign enemy: as it notably appeareth in this present example of jehu, and his successors. The like whereof, this land hath had experience of, in the time of those civil disscensions between York and Lancaster. Whereby it further appeareth, that it is far better for a State to be governed by a succession of Princes, which are not of the best sort, then that there should be an anarchy, which is accompanied with civil wars, tumults, murders, and innumerable mischiefs; seeing the most tyrannical government doth not subject a State to such and so great evils. jehu and his posterity were wicked and idolatrous Princes, but whilst the succession was continued in his house, the Commonwealth in some sort flourished: but after that by treason Zachariah was slain, than their land was miserably afflicted with civil wars, the fruitful mother of all misery. And therefore a wise people, after the succession is established, will endure many injuries, oppressions, and insolencies at their Prince's hands, rather than they will by treason and rebellion seek their overthrow, seeing the destruction of the Prince is usually accompanied with the ruin of the kingdom. The use which we are to make hereof is this, that with thankful hearts, and bended knees, we praise the Lord; who when we were in danger of all these miseries, hath establishshed the kingdom, by giving unto us a religious Prince, who hath confirmed our peace, and continued the Gospel unto us, and hath not only given us assurance of these benefits for his own time; but also (by God's blessing) seemeth to promise the continuance hereof, by the establishment of succession in his royal posterity. The third object of punishment is the whole Commonwealth, and people of Israel in these words, v. 5. And at that day I will break the bow of Israel in the valley of jizreel. The meaning whereof is this. By that day, we are to understad, the The exposition. day of God's visitation, when as the measure of the people's sin being full, and come to ripeness, he would not only overthrow Jehu's posterity, and the state of the kingdom, but also bring the like destruction upon the whole Commonwealth and body of the people. By breaking of the bow, we are to understand the defeating and subverting of their whole power, by a usual synecdoch of the part for the whole: so Psalm. 44. 6. I trust not in my Psalm. 44. 6. 1. Sam. 2. 4. bow. So that it is as much as if he had said, that he would destroy and overthrow all their munition, warlike furniture, and provision, yea all their power and strength, in whatsoever it consisted, so as they should not be able to resist their enemies. From whence we learn, first, that although Princes and Doctrines. superiors shall be most severely punished, because they have not only sinned themselves, but also by their authority The subject is not acquitted when his Prince leadeth him into sin. and example have drawn and alured their inferiors into like wickedness: yet the subjects who have obeyed their lawful authority in unlawful things, and have followed their example in evil, shall not be excused; but as they have been partakers with them in their sins, so likewise they shall be partakers with them in their punishments. For if authority be an argument to prevail with them, than the authority of God, which is supreme, should be of greater force to continue them in holy obedience, than the authority of man to draw them to sin: if examples do strongly allure and persuade, than the example of God himself, and of jesus Christ, should more forcibly restrain us from sin, then of the greatest Prince in the world to entice us to commit it. The use hereof is, that we be not forced with any human authority to fall into sin: for when they have done their worst, they can but kill the body; and blessed are they who choose rather to give their lives & dearest blood, then to pollute their consciences with known wickedness: for by sinning against God, they provoke his wrath against them, who is able to destroy the body, and after to cast body and soul into eternal torments. Matth. 10. 28. Secondly, we may observe what was the estate of this Matth. 10. 28. kingdom when this threatening was denounced by the Prophet; No strength can uphold that State which sin pulleth down. namely, so strong, flourishing, and prosperous, that the people feared nothing less, than such approaching destruction: for they abounded at this time in multitude, munition, walled towns, and strong holds; they had prosperous success against their enemies, and had obtained many famous victories; so that now they were lulled asleep in deep security, fearing no danger: and yet at this time God threateneth, and soon after bringeth upon them sudden destruction. Whence we learn, that there is no strength nor power which will uphold any State, when the sins thereof pull down God's judgements upon it. And therefore far be it from us to trust in our own multitude, power, and munition, and so to be moved and encouraged thereby to go on in our sins; for the Lord can easily break the bow, and turn all human strength into weakness; so that when it seeming greatest we trust therein, it shall most fail and deceive us. And so much for the subject of the punishment. In the last place is set down the place, where this punishment should Exposition. principally be inflicted; namely, in the valley of jizreel: which was a spacious plain, ten miles in length, situated by the Hierome. City jizreel, and extended itself near unto Samaria; where in a battle fought between the Assyrians and the Israelites, the people of Israel were overthrown. Where first we may observe, that they were not overcome in a strange Country, or in some place of disadvantage; Doctrine. but in the very heart of their kingdom, where their Worldly helps vain when God opposeth. chief strength consisted, wherein they put such great confidence. Whence we learn, how vain the best worldly helps are, when God opposeth himself against any people, etc. Which should teach us in our most flourishing estate, not to trust in our own power and strength, but to rest upon God's providence and promised assistance, which will never fail us. Secondly, as the Lord by overthrowing them in this chief place of their strength, did teach them the vanity of their We must be admonished by the example of others. self-confidence: so doth he hereby justly and fitly punish an other sin of theirs; namely, the neglect of his former judgements: for in this valley the Lord had brought a fearful destruction upon the family of Ahab, for their gross idolatry: of which the Israelites should have made profitable use, by flying their sins, lest they should be overtaken with their punishments: but they neglecting this example, which the very sight and name of the place should have continually called to their remembrance; and going forward in their blind superstition and idolatry, the Lord in the very same place brought upon them the very like destruction. The use which we are to make hereof is this, that we take warning by the example of others, and make profitable use of God's judgements, which like a gracious judge he inflicteth on some, that others being hereby admonished, may escape: which gracious warnings if we neglect, he will likewise make us examples of his justice. ANd so much concerning the first degree of the Israelites punishment, signified by the birth of the Prophet's first child. Now followeth the second degree; the withholding of God's mercy from them. The which is first typically shadowed under the name of the second child; 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 punishment is simply set down verse 6. She conceived yet again, and bore a daughter. And Verse 6 God said unto him; Call her name Lo-ruchamah: for I will no more have pity upon the house of Israel: but I will utterly take them away. Whereas the Prophet saith, that his wife conceived yet again, he showeth, that there was a certain space or distance Exposition. of time between the birth of the two children: by which he signifieth, that the Lord after that he had for their sins inflicted upon them the first punishment, would not presently bring upon them his second and more grievous judgement, but would give them some respite and time of repentance, that so turning unto him, he might spare them and receive them to mercy. For if they had, after they were overthrown and led captives, unfeignedly repent of their sins, the Lord would have had compassion on them, and received them into his love and favour. But when they obstinately continued in their impenitency, the Lord refuseth to show mercy unto them. And this he signifieth by the birth of the second child. Secondly, by this second birth the Lord showeth, that they made no good use of his former judgements, but grew from bad to worse: and therefore his justice required, that he should lay upon them a second punishment, much more grievous than the former. And these things are to be gathered out of her second conception. It is further said, that her second child was a daughter: by which he intimateth their declining, both in respect of their manners and state; the former whereof was the cause of the latter. First, he showeth their declination in manners: for as the woman sex is more weak and inconstant than the man; so they were declined from that strength of faith, virtue, and constancy that was in jacob, and the rest of their godly ancestors, and were become weak and inconstant in all good things. Secondly, he showeth their declination, in respect of the state of their Commonwealth. For whereas their ancestors had valiantly defended and enlarged the Kingdom against all their enemies, they were so weakened, partly through their effeminateness, the daughter of peace and plenty, and partly through seditions and civil wars, that they had made themselves a fit pray for their enemies, being no more able to defend themselves, then if they had been a Commonwealth of women. And this weakness and infirmity is signified under the sex of women in the Scriptures. So when God would signify 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, weak and impotent: jer. 50. 37. Now this weakness in their state proceeded jer. 50. 37. from their weakness in grace, virtue, faith, and constancy: for when they declined from holy obedience, and after a weak and inconstant manner, suffered themselves to be withdrawn from God, and were enticed to serve idols, God took away from them their valour, strength, and manly courage; and depriving them of their hearts of men, gave them women's hearts, which caused them to be so effeminate, timorous, and cowardly, that they durst not endure the least encounter of their enemies. And these are the things signified by the sex. 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 God's mercy) beloved. The which name is Rom. 9 25. given, to signify that the people of Israel, after they were led captive by the Assyrians, should never obtain, either presently, or for the time to come, God's mercy, to be restored again into their Country. And this is the meaning of these words, concerning the Doctrine. imposition of the name. The doctrines which arise from God's mercy even in his punishments. hence are divers. First, me may observe Gods gracious goodness, in his manner of punishing men for their sins: after he hath smitten them once, he doth not presently strike again; but he pauseth and giveth time and respite, that they may make profitable use of his former visitation, and amend their faults for which they were punished, that so he may not be moved 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 pain and torment; but in punishing aimeth at our amendment, that so we may be eternally saved: and therefore, as he is hardly drawn to punish, so when he hath begun, he is loath to go forward; but having like a gracious father, given us a few stripes, he layeth the rod aside, expecting our amendment, that so he may no more punish us. And thus he dealt with the Israelites in the time of the judges, & in the captivity of Babylon; and with us likewise, as at many other times, so especially in the days of Queen Mary, and in our late visitation. Secondly, we may observe in the example of the Israelites, That we quickly forget God's judgements. how soon we forget Gods judgements when they are once past, making no good use of them, nor amending those faults for which we were punished: but when the affliction is once past, we securely go forward in sin, and become worse than we were before; as though now God had emptied his quiver, and had not one arrow of wrath and vengeance more to shoot at us. A notable example hereof we have in Pharaoh; yea and in our own times: for how few is the number of those, who have made any profitable use of God's late visitation? Nay, how many are there, who (as though having escaped that, they were privileged from all others) are grown worse and worse? This is a miserable evil, of which the Lord complaineth, Esa. 1. 5. and the forerunner Esa. 1. 5. of utter destruction. For as the father when he seethe his child (after he hath often corrected him for his faults) grow thereby more stubborn and disobedient, judgeth him past all grace, and without hope of amendment, and therefore giveth him over and thrusteth him out of his house: So doth God deal with us all. Thirdly, we may here learn, that if having one affliction or punishment laid upon us, we do not make good use thereof If Gods former chastisements do not amend us, he will inflict greater punishments. of for our amendment, but casting Gods judgements behind our backs, become more and more stubborn and rebellious, the Lord will surely increase our punishment, if we increase in sin, until he have brought us to utter destruction: for the pit of his vengeance can never be drawn dry, neither will he ever want thunderbolts of his wrath of all sizes to dart against sinners, sin they never so often; but after a plague, he can send a famine, after famine the sword, after private evils public mischiefs, after corporal, spiritual, and after temporary eternal punishments. And this appeareth Levit. 26. Deu. 28. by the former examples of Pharaoh, the Israelites in the time of the judges, and in this place; and this we likewise shall find true by our own experience, if we do not in this time of respite make use of God's former judgements. For the Lord hath pulled back his hand to spare us if we repent, but if we securely go on in our sins, he is in this time and space but lifting up his hand, the he may strike the greater stroke. The last thing which we will here observe is, that if we decline in our virtues, graces and manners, we shall also decline So much we decline in courage and strength, as we decay in virtue. in our strength and manliness; if we wax cold in the zeal of God's glory, he will also cool our courage; and if with effeminate inconstancy we turn from him, he will also effeminate our minds, and take away our valour, strength and fortitude; and so becoming weak, impotent and dastardly cowards, we shall be made a fit pray for our weakest enemies. And those who heretofore trembled at our names, whilst serving God he filled our hearts with courage, and our hands with strength, shall after our defection, when our hearts are changed and made effeminate, give us shameful foils and obtain an easy victory. And this appeareth in Jos 7. the example of the Israelites, josua 7. in the time of the judges: in the reign of Saul and David, and the rest of the Deut. 28. 7. 25. Levit. 26. 7. 8. 17. Kings, according to the word of the Lord, Deut. 28. 7. 25. 32. 30. Ios. 23 10. Levit. 26. 7. 8. 17. And so much for the second punishment, as it is shadowed under the name of the Prophet's child. Now we are to consider of it as it is plainly expressed in the reason given why this name is imposed: For I will no more have pity upon the house of Israel, but I will utterly take them away. The words in the original, are, For I will not add, go forward, or continue Exposition. to have mercy. By which he signifieth, that howsoever heretofore he had multiplied his mercies upon them, and after that he had cast them off for their rebellions, had often received them again into his former love and favour; yet now seeing they had abused his mercy and patience, he would not proceed any longer to show mercy, but the acceptable time of grace being past, he would inflict his judgements upon them, which long ago they had deserved. For I will no more have pity. The word here used signifieth generally to have mercy, but is fitly here translated pity: for whereas there are two kinds of mercy, the one spiritual, the which especially showeth itself in the forgiveness of sins; the other temporal, whereby the Lord seeing the misery of men pitieth them, and in his tender compassion delivereth them out of temporary affliction; the former kind of mercy God denieth not to the Israelites, seeing none are excluded from this mercy, who repent and believe; but the latter, namely, freedom and deliverance out of their miserable captivity. Whereas therefore the Lord saith, that he will no more have mercy upon them, his meaning is, that he will not any more in pity and compassion deliver them out of their enemy's hands, as he had done in former times: as in the days of joash, 2. King. 13. 23. 25. from the Aramites: and in the days 2. King. 13. 23. 2. King. 14. 26. of jeroboam, 2. King. 14. 26. 27. besides those manifold deliverances in the time of the judges; Saul and David; but that now their enemies should for ever have the dominion over them. It followeth: But I will utterly take them away. The which words are diversly translated. The Vulgar readeth it, I will utterly forget them, as though this should be the sense, I will be so far from pitying them, that I will not so much as remember them. But this translation the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not admit, unless we would change the third radical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others read it, I will utterly take them away, namely, out of the land of promise into captivity by their enemies; which will well stand with the words, sense, and the event. junius readeth it thus, I will not proceed any more to have mercy one the house of Israel, that I should by any means pardon them. The which translation also well agreeth with the text, and with all circumstances, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth, it commonly signifieth to pardon, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes Gen. 38 15. judg. 8. 6. Jer. 13. 14. Amos 7 8. signifieth, that: as Gen. 38. 15. judg. 8. 6. And in this sense, we have the like threatening, jer. 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 proceed to have pity on them; hence God's former mercies abused, do not exempt us from future judgements. we learn, that it is a false inference which carnal and secure men make, namely, that because the Lord hath multiplied his mercies upon them in former times, therefore they are sure that he will do so still, notwithstanding that they continually abuse his mercy, and take occasion thereby to go on in their sins without repentance. For this was the case of the Israelites in this place, against whom he threateneth that he would turn his mercies into judgements. It is true indeed, that God's faithful children may make such conclusions, from their former experience of God's mercies, in his spiritual gifts and graces, for in them he is unchangeable: Rom. 11, 29. And also concerning temporal benefits, so Rom. 11. 29. far forth as they will stand with their spiritual good; as David did, 1. Sam. 17. 37. But this is no sure ground whereupon 1. Sam. 17. 37. secure men may build their presumption. For if God's mercies will not move us to fear and serve him, he will not always continue to be merciful towards us, but as he hath a time for mercy, so he hath also a time for judgement, wherein he will utterly take us away in wrath, and bring us to destruction. An example whereof we have in this place, and before the flood: Gen. 6. 3. etc. Secondly, whereas the Lord threateneth that they should Gen. 6. 3. Captivity is the fruit of rebellion. for ever remain in captivity, under the rule and dominion of their enemies, here we may observe a notable fruit of rebellion. For so long as the Israelites served God, whose service indeed is the only true liberty, they were freed from all servitude and bondage: but when they refused to serve God as their Lord and master, & would not be ruled by his word and Spirit, they were compelled to serve crueli tyrants in a miserable and perpetual servitude; yea, which was worse, they were not only the captives of their enemies, but the perpetual bondslaves of their arch enemy the devil, as many as did not turn unto God and again betake themselves to his service. Thirdly, whereas the Lord pronounceth this definitive Release from temporal afflictions doth not always follow true repentance. Hos. 1. 10. 2. 20 sentence, that he would never have pity on them to deliver them out of their bondage, and yet upon the true repentance of many of them, pardoned their sin, and received them to mercy, as appeareth vers. 10. chap. 2. 20. hence we learn, that upon the forgiveness of sin, and reconciliation with God, there doth not always follow release from temporal afflictions, which for sin are inflicted upon the faithful. For the Lord after that he hath pardoned his children their sin, doth oftentimes chastise them afterwards for them, that hereby he may wean them, for the time to come, from their corruptions, and with this bitterness of affliction may move them to hate those sins, which otherwise would be sweet & pleasant to their corrupt flesh. An example hereof we have in David, 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 us carefully flee sin, if not for fear of eternal torments, from which all the faithful are delivered by Christ, yet at least of temporary afflictions, which have in them more bitterness, than sin sweetness, etc. ANd so much concerning their second degree of punishment: the which is amplified by a dissimilitude, vers. 7. Verse. 7 Yet I will have mercy upon the house of juda, and will save them Exposition. by the Lord their God; and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. In which words is contained a gracious promise to the house of juda, of that mercy, which in the former verse he refuseth to vouchsafe the house of Israel. Wherein we are to consider, the party to whom this promise is made, namely, the house of juda: and secondly the benefits which are promised, the which are two fold, first his mercy, and secondly salvation, which is an effect thereof: unto which are annexed the true means, whereby he would save them, to wit, by the Lord their God: and after the false and insufficient means are removed, in which notwithstanding men usually put their confidence; and will not save them by bows. This gracious promise of mercy and salvation, is made to the jews, not for any excellency or worthiness, which was in them, which deserved such grace and mercy; for they also oftentimes had grievously rebelled against the Lord, and had provoked his wrath against them with their manifold sins, which reigned amongst them, especially by their gross idolatry, as may appear both by the history in the books of the Kings and Chronicles, and in the writings of the Prophets, which were sent unto them, to wit, Esay, jeremy, and the rest. But this mercy is promised unto them, first, because they did not go forward in these sins with such obstinacy and impenitency as the Israelites did, but under the government of their godly Kings jehosaphat, Ezechias, josias, and the rest, oftentimes returned again to the Lord by true repentance, and forsaking their idolatry, restored Gods pure worship and service; and after they were led captive, they made profitable use of their afflictions, and hearkened unto the voice of God brought unto them by his Prophets: whereas the Israelites, after their first defection under jeroboam, never wholly turned unto the Lord, but grew worse and worse in their rebellion and gross idolatry. Secondly, God spared the Tribe of juda, that he might perform his gracious promise which he had made to David; that there should not be wanting one to sit upon his seat, till the Messias came, whose kingdom should be eternal: the which could not be accomplished, if this Tribe likewise had been utterly destroyed, or the kingdom 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 salvation unto the jews, which was denied unto the Israelites, was, first, that he might hereby awaken them out of their deep sleep of carnal security, and beat down their pride and self confidence, into which their present prosperity had brought them. For at this time the Kingdom of Israel exceedingly flourished both in multitude, as containing in it ten Tribes, and in strength and all warlike provision; having obtained many great victories over their enemies, and particularly against the jews, whom they had overthrown and brought into great extremity; in wealth also, which they had gotten by spoiling their enemies, and namely the jews, whose Temple they had rob and carried away all their treasures and vessels of gold and silver; whereas the jews were but a few in number, as being but one Tribe and a half, many of which were miserably slain by their enemies, disfurnished of their warlike munition and means of defence; and lastly, spoiled of their riches and treasures, which are the sinews of war; and so brought into miserable poverty. In all which respects the Israelites despised the jews, and proudly insulted over them in their miseries; yea and which was worst of all, they combined themselves with the Syrians, the enemies of God, & conspired how they might bring the poor afflicted Kingdom of juda to utter ruin; as appeareth, Esay, 7. 5, 6. And therefore the Lord, to beat down this Esa. 7. 5, 6. pride and cruel insolency, sendeth his Prophet to foretell their destruction, who were many, strong, and abounding in all riches: and contrariwise, the preservation and salvation of the jews, who were few, weak, and in want of all things, but want of misery. Secondly, because he was a Prophet sent, not to the jews, but to the Israelites: he doth not meddle with their sins, which were many, nor denounceth Gods judgements against them; but leaving that to their own Prophets, he apply himself to his own people, by all means seeking to humble and bring them to true repentance: and because this promise of salvation and mercy unto the jews, was effectual to this purpose; therefore he reciteth it, that their hearts being wounded with grief and emulation, and their pride and insolency being beaten down, they might in some sort be prepared for true repentance. And thus much for the understanding of the first point. The doctrines which from hence we learn, are these. First, Doctrines. That in common calamities God hath aspeciall care over the faithful. that when the Lord exerciseth his judgements upon the wicked, he hath in the mean time a special care of the preservation of those that fear and serve him, to deliver them out of the midst of common calamities; as appeareth in this place: for though he suffered the people of Israel to be overthrown by their enemies; yet he so curbeth them in with the strong rain of his providence, that they could not enter into the next bordering country of juda, whom they hated with equal malice, albeit they were much fewer in number and weaker in power, and in outward appearance altogether unable to make any resistance. And this is manifest by many such examples of like deliverances out of common evils. So was Noah preserved in the common deluge, Lot in the destruction of Sodom, the Israelites from the plagues of Egypt. For the just judge of heaven and earth, will not destroy the just with the wicked: Gen. 18. 25. And the Lord knoweth to deliver the godly out of tentation, and to reserve the Gen. 18. 25. 2. Pet. 2. 9 unjust to be punished. Secondly, we here learn, that though our sins be great, God's mercy to those that repent. and our imperfections and corruptions manifold; yet this will not withhold from us the course of God's mercies, if we turn to God by repentance. The jews were not much behind the Israelites in rebellion, idolatry, and all wickedness; and yet because they often forsook their wicked ways, either when they were admonished by God's Prophets, or exercised with afflictions, and turned unto God by true repentance; therefore the Lord promiseth unto them mercy and deliverance: whereas the Israelites, who continued obstinately in their impenitency, were given over of God to utter destruction. The like example we have in Saul and Manasse, Peter and judas, and many others. Thirdly, we learn, that it is a notable argument to move the Lord to spare a people, when as they maintain amongst God spareth those who maintain his pure worship, though they be polluted with many corruptions. them Gods pure and sincere worship and service, 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 motive to cause the Lord to power down his fearful judgements; as appeareth in the example of the Israelites and the jews. Whilst the wise continueth her love and marriage fidelity towards her husband, he is content to bear with many infirmities, and to put up many injuries; but if she violate her faith, and place her love upon a stranger, he is kindled with rage and jealousy, and will never endure such intolerable wickedness: so whilst the Church, which is God's spouse, continueth in her love, and observeth her marriage promise, that she will obey and respect him above all; he is content to spare her, though she be full of corruptions and imperfections: but when she withdraweth her love, and setteth it upon idols, and disclaiming her promised obedience, neglecteth his pure religion & sincere worship and service; then will his jealousy burn like fire, and his wrath will suddenly break forth and utterly consume her, being now no better than an adulterous harlot. It is true indeed, that where God's true religion is established, and his Gospel sincerely preached; there, if the people do not live according to their profession, & bring forth the fruits thereof, it will not privilege them from afflictions and punishments; nay rather the Lord will first visit them, because they are of his own family; as appeareth, 1. Pet. 4. 17. jer. 25. 29. Heb. 12. 6. Apoc. 3. 19 But these visitations are in 1. Pet. 4. 17. jer. 25. 29. Heb 12 6. Apoc 3. 19 1. Cor. 11. 32. mercy, that by his fatherly chastisements he may reclaim them, lest running on in their sins, they should be condemned with the world; as it is, 1. Cor. 11. 32. But yet so long as they do not withdraw their love from God, nor violate their faith, by neglecting Gods true religion, and his sincere worship and service, and erecting idolatry and superstition, the Lord will not utterly forsake them, nor altogether withdraw his mercy from them; as we may see in the example of the jews, and have sufficiently learned by our own experience. Fourthly, we here learn, that no vice is more intolerable God abaseth the proud. in God's sight, then when by our prosperity, and Gods gracious and free benefits, we be puffed so up in pride and self-confidence, that we despise, oppress, and insolently insult aver those, who are in affliction and misery. For this was the cause which moved the Lord to withdraw his mercies and benefits from the Israelites, when as they abused them to pride; and to bestow them upon the jews, who were contemned and oppressed by them. And thus much for the first point. The second is the benefits promised to the house of juda, first, in general, that he Exposition. will have mercy upon them, secondly, that he will in mercy save and preserve them from their enemies. In which benenefits promised, there is a secret antithesis, unto the judgement threatened against the house of Israel, in the former verse, they should be lo-ruchamah, such as should have no mercy, but the house of juda should be ruchamah, that is, such as should obtain mercy: they should be utterly taken away, and never return out of their captivity; but these how they should also be led captive, yet they should continue but a while in their servitude, and at the end of 70. years be again restored into their own country. The which benefits promised, were accordingly performed: First, in the days of Ahaz, when they were delivered out of the hands of Rezin King of Aram, and Pecah the son of Remaliah; as it is Isai. 7. 1. and also in the days of Ezechias, when as the Lord gave unto them a marvelous deliverance, by sending his Angel to destroy the host of Senacharib, even 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 captive into Babylon, he moved Cyrus and Darius to have compassion on them, and to return them again into their own Country. And this is that which is meant by these benefits promised. Doctrines. Now the things which hence are to be observed, are All Gods benefits included under his mercy. these. First, that he includeth all his benefits promised, under the name of his mercy: to note unto us, that they do not come unto any by merit and desert, but of free grace and Gods undeserved goodness; for mercy doth not presuppose merit, but rather misery, both in regard of sin, and the punishment due unto it. And further, to assure us that if we have God's mercy, and be in his favour, we shall need no benefit, either for our maintenance, or else our defence and preservation; whereas on the otherside, without this mercy we can have no assurance of either. Secondly, we may observe, that he knitteth these two together, Mercy the cause of salvation. mercy and salvation, and setteth mercy in the first place, because it is the cause of salvation, and the fountain from which this stream of our deliverance floweth. Whence we learn, that when the Lord saveth and delivereth us out of the hands of our enemies, we do not ascribe our deliverance to our goodness, works or worthiness, but to God's free mercy and undeserved grace. The third thing to be considered, is the means whereby Exposition. the Lord would save them; which are described: first affirmatively, by the Lord their God: and after negatively, where the false and insufficient means are removed; And will not save them by bow, etc. Concerning the first: by the Lord their God; we are to understand the true Messias jesus Christ, the eternal jehova Gen. 19 24. with his Father and holy Spirit; who only saveth and delivereth his Church out of the hands of their enemies, and procureth for them eternal salvation and happiness: first, as the meritorious cause; for his sake and merits we have salvation, and all other benefits derived unto us from God the Father; who if he should behold us out of his Son in our sins and corruptions, would in stead of benefits, heap upon us plagues and punishments; and in stead of salvation, would plunge us into everlasting death and destruction. And secondly, as the efficient cause of our salvation: for the Father saveth us, but by his Son, who is his strong power, whereby he not only created us, but also hath redeemed and saved us. Moreover he saith, that he would save them by the Lord their God, rather than that he would save them by himself: to the end that he might hereby signify, not only that the house of juda did make choice of him the true God, whom they worshipped and served; but also that he was not the God of the Israelites, seeing they had forsaken him, and betaken themselves 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 jews only, seeing he professeth himself to be the God of all the seed of Abraham, Isaac, and jacob, and also seeing the Israelites at this time, professed that they served him in their idols? I answer, that God accounteth himself to be no God unto them, who had refused him; and that they had in truth refused him, whatsoever show and profession they made to the contrary, when as they did not worship him after the prescript form of his word, but in hypocrisy and in idols; not in his temple, unto which place he had limited and restrained his public worship, but in groves and high places. And this was the true means whereby he would save them. In the next place he expresseth and removeth the false and insufficient means of their salvation: And will not save them by bow, nor by sword, nor by battle, by horses nor by horsemen. As though he should say, Although they be so weak, poor and impotent, as that they may appear unto themselves and others to lie open for a pray to their enemies, yet this shall be no means to hinder their salvation and deliverance, seeing my purpose is not to save them by any power, riches or means of their own, but by mine own might, which without all human help, is in itself omnipotent and omnisufficient. Whereas then he saith, that he will not save them by bow, nor by sword, etc. his meaning is, that he would not save them by their own power and strength, or by any human and worldly means, but that their deliverance should wholly come from, and by himself: the which accordingly was effected; first, in the reign of Ezekias, when as being invaded with the mighty host of Senacharib, he caused his Angel to slay 185000. of their enemies, and so without their own bow, sword, or battle delivered them. And after that they were led captive into Babylon, he gave them grace in the eyes of Cyrus and Darius; and when otherwise they were altogether unable by force to relieve themselves, he caused their enemies in pity and compassion to free them out of captivity, and to restore them again into their own country. Now the reason why the Lord excludeth all their own strength and means, was, first to beat down the pride and insolency of the Israelites, who thought it impossible that the house of juda, in regard of their weakness, poverty, and small number should be delivered out of their hands, especially, having combined themselves with the Syrians, to work their overthrow; and secondly, to strengthen the jews in the assurance of their deliverance, notwithstanding they saw no possible means in regard of human power; which was exceeding needful, considering that through our naturally corruptions, we are ready to doubt of our deliverance, when as we are abandoned of outward helps. And this is the meaning of these words. The doctrines which The doctrines. from hence arise are these. First, we may observe, that the 1. That we have all benefits from God in, and for jesus Christ. salvation of God's Church and elect children, and all other benefits which they receive, either spiritual or temporal, is in and for jesus Christ alone; and not from their own means, nor for their own merits. And this appeareth in this place, where the Lord promiseth to save the jews 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 temporal deliverances, so especially concerning our eternal salvation; for there is not salvation in any other, etc. Act. 4. 12. And he is able perfectly to save all those who Acts 4. 12. Heb. 7. 25. come unto God by him: Heb. 7. 25. The use hereof is, that we do not with the Papists look for salvation elsewhere, not in our own merits, nor in the merits and intercession of Saints; nor ascribe the glory hereof in part or whole to any other, saving our only Saviour Christ, etc. The second thing which we observe, is, that the only true 2. jehovah will be their God alone, who worship him according to his word. jehovah is the God of those alone, who worship and serve him, after his will revealed in his word: as for those that in stead of Gods revealed truth embrace their own will-worships, though they make never so glorious a profession of their service to the true God, yet he esteemeth it not as done unto him; neither will he acknowledge them his servants, nor himself their God, who in stead of his will do their own wills, and in stead of his pure service, offer unto him their own inventions. Whereas contrariwise, he vouchsafeth to be called the God of them, who worship him after his revealed will, though otherwise their obedience be mingled with many corruptions and imperfections, as appeareth in the example of the Israelites, and the jews in this place. Thirdly, we here learn whence we are to expect deliverance, 3. Salvation is only from the Lord. and salvation out of the hands of our enemies; not from our own strength, munition, number, riches, friends, seeing our salvation cometh not from ourselves, or from our own means, but from the Lord alone. And therefore when we abound in these things, we must not trust in them (and so grow proud in our own strength) but in God's help and promised assistance: and when these things are wanting, let us not despair of deliverance, seeing the Lord without, above, or contrary to these means, can save and preserve us by his own omnipotent power: as appeareth in the example of the Israelites, delivered out of the captivity of Egypt, out of the hands of the Madianites, by Gedeon and his 300. men: judg. 7. from the power of Sanacherib, by his Judg. 7. 2. King. 19 own Angel, and in the example of the slaughter of the Philistims by jonathan & his Armourbearer, 1. Sam. 14. 6. And so 1. Sam. 14 6. in our greatest weakness and want of means, we may comfort ourselves in the Lord's assistance which is all-sufficient, and say with jonathan: It is not hard to the Lord, to save with many, or with few, 1. Sam. 14. 6. and with Asa, 2. Chron. 1. Sam. 14. 6. 2. Chron. 14. 11. 14. 11. O Lord, it is nothing unto thee to help with many, or with no power. Whereas on the other side, all worldly helps are insufficient to deliver without God's assistance: for though the horse be prepared against the day of battle, yet our salvation cometh of the Lord, Prou. 21. 31. And if the Lord do not Prou. 21. 31. bless this means, A horse is but a vain help, and shall not deliver any by his great strength: Psalm. 33. 17. And therefore Psalm. 33. 17. when we abound in these means (although we may lawfully use them, and thank God for them) yet let us put no affiance in them, but say with David, Psalm. 44. 6. I do Psalm. 44. 6. not trust in my bow, neither can my sword save me, etc. ANd so much concerning the second degree of the Israelites punishment. The third followeth, which is their utter and final rejection: vers. 8. Now when she had weaned Verse. 8. 9 Lo-ruchamah, she conceived and bore a son. Vers. 9 Then God said, Call his name Lo-ammi; for ye are not my people, therefore I will not be yours. In which words the third punishment is first typically shadowed under the child's name, and afterwards plainly expressed in the reason rendered thereof. But before this third punishment is denounced, there is a certain space interposed between it and the former, which is signified vers. 8. Now when she had weaned Loruchamah, etc. By the weaning of Loruchamah, the Prophet typically showeth, that because the people were not reclaimed with the former punishments, the Lord would be so far from repealing his sentence of those judgements before denounced, that he would now ratify and confirm it; yea, and because their diseases were grown so desperate, that they were past all cure, and seeing neither mercies nor judgements would reclaim them, he would now inflict upon them a third judgement, more heavy than all the rest; namely, he would reject them from being his people. But yet he would not do this suddenly, but as the child is first weaned before it be taken from his nurse, so they should be weaned and restrained from their nurses the Prophets, and from the food of their souls, the milk 1. Pet. 2. 2. of God's word; of which the Apostle speaketh, 1. Pet. 2. 2. and consequently should be deprived of all the graces of God's spirit, which are both begotten by this spiritual seed of God's word, and nourished and increased with this heavenly food. But howsoever the Lord goeth forward in the denunciation of judgements, yet it is not altogether without mercy: for before he utterly rejecteth them he interposeth a convenient distance of time between this and the former judgement, that in the mean while they might repent and so escape this last punishment. And this also is signified by the weaning of Loruchamah before Lo-ammi is conceived. For though he had condemned them to perpetual captivity, yet he doth not presently exclude them out of that covenant which he had made with their fathers, whereby they became his people, but for a time he patiently waited for their conversion, that so they might still retain the name of God's people, and attain unto the salvation of their souls, though their bodies were enthralled in a perpetual servitude. But when as they made no use neither of God's former judgements, nor yet of his patience & long suffering, but obstinately and desperately went on in their sins, they increasing in wickedness the Lord increaseth his punishments, and finally casts them off from being his people. The which final rejection is signified and shadowed under the name Lo-ammi, the signification whereof is, Not my people, as it is expounded by God himself in this place: and after it is plainly expressed in the reason: for ye are not my people: therefore I will not be yours. The Lord had in former times made choice of the children of Israel, amongst all the nations of the world to be his Church and people, according to that, Deut. 32. 9 For the Deut. 32. 9 Lords portion is his people: jacob is the lot of his inheritance: with them he made his covenant, and upon them, as being his own peculiar people, and proper family, he multiplied his benefits, with a more liberal hand, then upon any other nation. But when Israel observed not the condition of the covenant, but renounced the service of God, went a whoring after idols, and when neither God's mercies would move them to love him, nor his judgements to fear him, nor both joined together could reclaim them from their wicked ways, and bring them to repentance, the Lord casteth them off as being a desperate cure, and finally rejecteth them from being his Church and people. Yet he doth not presently execute this last punishment, after he had inflicted the former; for after they were led into captivity, and lived as captives in the land of the Medes under the Empire and government of the Assyrians, they retained still amongst them some relics of their own manner of worship, and used their ceremonies in their own assemblies, and in respect of this outward service and communion which was amongst them, they had not altogether lost the name of God's people: but when as Deioce, the first King of the Medes, prevailed against the Assyrians, they were driven out of the country of the Medes, and scattered into divers parts of the world, so as they could not any more assemble together, nor exercise their own worship, nor use their own ceremonies. And so mixing themselves in marriages with the Gentiles, and embracing their religion, they were wholly excluded out of God's covenant, and losing both the name and privileges of the people of God, were numbered amongst Pagans and infidels. But here it may be demanded, how this can stand Objection. with God's covenant made unto the posterity, not only of juda, but of Abraham, Isaac and jacob; and how it can agree with the words following, that the children of Israel should be as the sand of the sea, etc. I answer, that howsoever the Answer. Lord rejected the whole body and Common wealth of Israel generally considered, yet not all and every person amongst the Israelites; for he had in this general defection many who served him in the sincerity of their hearts, and therefore in this common rejection he retaineth many as his people, both in respect of the time present and future. For many in that general defection of the 10. Tribes under jeroboam, who hated idolatry, and embraced the pure and sincere worship and service of God, left their patrimonies and possessions in the kingdom of Israel, and adjoined themselves to the house of juda; as appeareth: 2. Chron. 11. 13. 16. 2. Chro. 11. 13. 16. Some also in the reign of Asa fell from the Kingdom of Israel, and subjecteth themselves unto his government, when they saw that God was with him: as it is, 2. Chron. 15. 9 divers 2. Chron. 15. 9 others were united to juda, in the reign of Ezechias; as appeareth, 2. Chron. 30. 11. 18. 25. of which number though 2. Chron. 30. 11. 18. 25. some after the celebration of the Passeover returned into their own country, yet it is very likely that when the Prophets of God foretold their captivity, when God's religion was wholly rejected and profaned, and when the Assyrians made cruel war against the kingdom of Israel, both they and many more, who believed God's word in the mouth of his Prophets, & expected the execution of those punishments which were threatened against their country, left their own habitations and adjoined themselves to the kingdom of juda, and were led captive with them into Babylon, and likewise with them returned out of their captivity; as appeareth Ezra 2. Ezra 2. Moreover, God no doubt had his number amongst those who were led captive by Salmanasser; who though they lost the outward name of God's people, and the notes of a visible Church, the purity of doctrine publicly preached, and the right use of the Sacraments publicly administered, yet they wanted not the spiritual graces of his Spirit, not were excluded out of his Church invisible: and howsoever they were rejected from the old covenant, yet they had their part in the covenant of grace. Lastly, for the future time, many of these who were scattered over the face of the earth, after the coming and ascension of Christ, were by the ministry of the Apostles and Gods Ministers, converted to the faith, and received together with the Gentiles into the covenant of grace, and admitted as true subjects of Christ's Kingdom. And yet notwithstanding all this, because the greatest number of the people who were led captive, remained in their impenitency, it might be said that Israel should be Lo-ammi, none of God's people; the far greater part giving the denomination to the whole. In the last place, as he rejecteth them from being his people, so he denieth himself to be their God; therefore I will not be yours: the Hebrew hath it, I will not be unto you: the meaning is, that he would not be their God; which is not expressed, but to be understood by mutual relation. So jer. 11. 4. Jer. 11. 4. Ye shall be my people, and I will be your God. But he useth this speech as being more emphatical, and doth not only say unto them, that he would refuse to be their God; but that he would not be unto them: intimating thereby, that they should have no manner of part or interest in him, nor any thing to do with him for their benefit: so that though his being giveth being and all goodness and happiness to his creatures, yet this should not profit them, because he would not be unto them, etc. As though he should say; seeing you have ungratefully abused my benefits, and stubbornly contemned my judgements, and notwithstanding all the means I have used to reclaim you, ye continue in your rebellion, security, and hardness of heart, forsaking me your gracious God, and neglecting my pure worship and service, and have made choice of false Gods, and committed with them from time to time gross idolatry: therefore, seeing you have refused me, I will likewise refuse you; seeing you reject me from being your God, I will reject you from being my people; and howsoever my being, being infinite in goodness, deriveth unto those that fear and serve me all happiness; yet it shall not be unto you for your good and preservation, but rather as your sins deserve, for your punishment and utter destruction. And so much for the meaning of the words. Now we are to set down such doctrines as do arise out of them. The first The Doctrines. thing which here we observe, is, that when the people of Israel were not reclaimed with the two former punishments, God inflicteth more heavy punishments where lighter will not amend us. the Lord goeth forward unto the third, which was far more grievous than both the other; because they did not only go forward in their former wickedness, but also added this unto the rest, the neglect and contempt of God's judgements. So that this physic of God's correction, either worketh upon the conscience, and purgeth away the corruptions of sin; or if it have no operation, it maketh the party diseased worse than he was before, and moveth the Lord our Physician, to administer a purgation of greater force. And therefore let us learn to make profitable use of lesser punishments, or else the Lord will inflict those which are more grievous, either till he have amended, or else destroyed us. Examples hereof we have in Pharaoh, the jews, and many others. Secondly, we may observe, that the more heavy the judgement is which is denounced, the longer the Lord deferreth The greater the judgement is, the more loath the Lord is to inflict it. to inflict it; as though he were loath to use extremities, if man's wickedness did not deserve it, and his justice require it, seeing lighter punishments will not prevail. When jizreel was borne, Lo-ruchamah was soon after conceived: but she conceiveth not Lo-amni, whereby the utter rejection of the people was signified, before Lo-ruchamah was weaned: all which time the Lord gave them to make use of his former judgements, and expected their amendment with admirable patience, that he might not utterly reject them. Wherein the Lord behaveth himself like unto a good and tenderhearted Surgeon, who leaveth no good means unassayed, before he will cut off the member which is ill affected, etc. Thirdly, we may note, that before the Lord doth utterly God taketh away his livery before he turn men out of his service. reject them from being his people, he first weaneth them from the milk of his word, and food of his Sacraments, debarring them of all their public assemblies, & the means of his worship and service, and taking from them all their privileges and prerogatives, which they enjoyed whilst they were his people. Like unto Noble men, who upon the ill behaviour of their servants, first pull off their livery before they turn them out of service: not only because they are unworthy of any such credit or protection, as it might cause unto them; but also because they should not by abusing themselves in such habits, dishonour their Lords who have rejected them. Fourthly, we may here observe the greatness of this punishment, That it is a fearful punishment to be rejected from being God's people. which may be considered in the inestimable benefits, whereof they were hereby deprived, and in the intolerable evils and miseries into which they were plunged: whilst jehovah was their Lord and King, they were under his protection, and so secured from the danger of all enemies; they were provided for by his all-sufficient providence, and therefore sure to want nothing; endued with many noble titles, prerogatives and privileges, as being his servants, children, heirs, yea his spouse, partakers of many unvaluable benefits, temporal and spiritual, his word, Sacraments, and such like; and after a short time of their service here on earth, they were assured to receive for wages, an immortal Crown of glory and eternal felicity and happiness in his Kingdom. But as soon as they are cast out of his Kingdom, and rejected from being his people, they were stripped of those benefits, exposed to the danger of their enemies, sin, Satan, and the world, who speedily assault, and easily overcome all those who are out of God's protection: and so taking them captive, enthrall them in a miserable servitude, the wages whereof for the time present is misery, horror of conscience, and desperation, and in the life to come eternal death. Rom. 6. 23. As therefore we judge their case most wretched, Rom. 6. 23. who having been the subjects and servants of some gracious Prince, under whom they have enjoyed all the benefits of a peaceable and well governed kingdom, are for their crimes and misdemeanours, banished into a Country in itself uncomfortable, and amongst the midst of cruel enemies: so, and much more miserable is the state of those who are banished out of the kingdom of grace, where is all good and felicity, and live in the kingdom of Satan, where is nothing but all woe and misery. And this is that punishment which here is threatened. Now let us further consider upon whom it is inflicted: even God's former mercy's privilege not a rebellious people from future judgements. upon the people of Israel, the chosen people of God, unto whom in former times, he had bestowed innumerable benefits. Whereby it appeareth, that though a people have in former times been partakers of never so great privileges, and never so much enriched with God's benefits, though God have made his outward covenant with them of his grace, and the continuance of his favour; yet if they break their covenant, which interchangeably they have made with God, denying unto him their obedience, and living in all sin and wickedness; all this will not privilege them from God's fearful punishments, no not from final rejection and destruction. And therefore let us not think it enough that God hath outwardly made his covenant with us, unless it be also written in our hearts, and we perform, at least in our holy endeavour, that part thereof which concerneth ourselves; for unless we live like his people and servants, he will not acknowledge us for such, but will cast us off as he did the Israelites. Now the sins for which especially the Israelites were Idolatry and impenitency, the cause of the people's rejection. rejected, were, first, their gross idolatry whereby they had forsaken God, and betaken themselves to the service of idols; and secondly, their obstinacy and impenitency in their course of rebellion, from which they would not be reclaimed, neither by God's bountiful benefits, nor by his severe threatenings, nor yet by his chastisements and more grievous punishments, which first like a tender father and after like a just judge he inflicted on them, but rather grew worse and worse, and more and more intolerable in their wickedness. For this is the last course and means which the Lord useth for the conversion of a sinner, which when it will not prevail, he giveth them over as being past all help, seeing they are passed all grace. If the skilful surgeon find that healing salves are not fit to heal a deep festered wound, he useth drawing corrosives and the lancher, but if he seethe the part diseased, notwithstanding all good and fit means used to be past cure, he will no longer lose his labour and cost, but cutteth it off. The gracious judge, when he hath for the offenders first fault, given him some fatherly admonition, or threatened some severe punishment; if he offend again, he punisheth him with a whip, or with a burning iron; but if all these chastisements and punishments will not reclaim him, he condemneth him to exile or death, as being past hope of amendment. And so the Lord, when he seethe that neither the healing plaster of his gracious promises, nor the sharp corrosive of his threatenings and punishments will cure a people of the deep festered sores of sin; when he seethe that neither admonition nor gentle chastisement, nor severer punishment will restrain the sinner from outrageous wickedness, then doth he cut and cast them off as men of a desperate estate and past all cure. And this was the estate of the Israelites in this place; and of the jews, of whom the Lord complaineth, Esa. 1. 5. and of Pharaoh, Saul, Esa. 1. 5. and many others. The use which we are to make hereof is, that we do not neglect Gods merciful visitations and fatherly corrections, lest the Lord seeing us uncorrigible, likewise reject us, as he did the jews, for If God spared not the natural branches, let us take heed lest he do not spare us, who are but wild branches, as the Apostle reasoneth, Rom. 11. 21. Rom. 11. 21. The Prophet's holy boldness in delivering his message. Fiftly, we are to observe, that when the Prophet threateneth against the people their final rejection, they were in a most flourishing and prosperous estate, and therefore no doubt giving small credit to the Prophet's words, it was an embassage exceeding dangerous, exposing him to the malice and outrages of an insolent people. But yet notwithstanding remembering who had sent him on his message he overcometh all these difficulties, and faithfully delivereth the word of God which was put into his mouth. Sixtly, we may here learn, that though their present estate Outward things no true sign of God's love or hatred. were very prosperous, yet they were out of God's favour, and even marked to utter destruction: whereby it appeareth, that we cannot rightly judge by outward things, either of God's love or hatred, seeing these things come alike to all, and the same outward condition is to the just, 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 jacob, the Egyptians and the Israelites, Saul and David, the pharisees and jesus Christ himself and his Apostles. And therefore if we judge them in God's favour who are in a flourishing estate, and condemn them as miserable who are in affliction, we shall justify the wicked, and condemn the generation of God's children, as it is Psalm. 73. 15. Psalm. 73. 15. God rejecteth not his people before they reject him. Lastly we may here observe, that God rejecteth not this people, before they had first rejected him, neither doth he refuse to rule and protect them as their Lord, before they had refused to obey him as his subjects. And this may appear by the order of the words, where he saith, Ye are not my people, therefore I will not be yours. Howsoever therefore in God's eternal decree he reprobateth whom he pleaseth for the manifestation of the glory of his justice, yet in the administration of this decree he never rejecteth any, who do not first forsake him. And therefore leaving Gods secret counsels unto himself; let us embrace his revealed will, and according thereunto let us conform ourselves unto holy obedience, and live like the people of God, submitting ourselves to be ruled by his word and spirit; and so we may be assured that the Lord will continue to be our gracious God, and will never cast us off, seeing he refuseth none who do not first refuse him, neither denieth his favour to any, who do not deny unto him their obedience. ANd thus much concerning the Legal comminations. evangelical consolations. Now follow the evangelical consolations: for our Prophet Hosea having in the former part of the chapter (according to the usual method of the Prophets) first set down their sins, and then the judgements of God, and the punishments due unto them, doth not end his Sermon, before he had comforted Gods faithful children who were dejected with the former threatenings, by assuring them of the enlargement of the kingdom of jesus Christ, the promised Messias, and the propagation of the Church through the mercy of God forgiving their sins, and reconciling them unto himself in his Son, unto whom they are united by God's spirit and a lively faith. Where Gods Ministers may observe in Gods own practice, The best method of converting a sinner. what is the best method and order for the converting 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 fearful punishments temporal and eternal, which by them they have deserved. And when thus by the preaching of the law, they are thoroughly humbled in the sight of their own misery, than they are to raise them up again by the preaching of the Gospel, containing in it Gods gracious promises of mercy and forgiveness in jesus Christ. For this is the order which the wisdom of God hath thought most fit; as appeareth in this place, and in all 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. etc. But let us come to the words themselves: 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 unto them, ye are not my people; it shall be said unto them; Ye are the sons of the living God. Verse 11. Then shall the children of juda, and the children of Israel be gathered together, and appoint themselves one head; and they shall come up out of the land: for great is the day of Izreel. In which words is contained a sweet consolation for all God's afflicted children, taken from the flourishing estate of The exposition. God's Church, under the Kingdom and government of jesus Christ. The which their prosperity and happiness, 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 four arguments. The first is their multitude; that they should be in number numberless. The second is their dignity; that they should be not only God's people, but also the sons of the living God. The third is, their unity and unanimity; that they should be gathered together, and appoint unto themselves one head, under whom they should jointly be governed. The last is, their liberty and full redemption; that they should come out of the land polluted with idolatry, and should be adjoined unto the true Church of God. The first argument of consolation taken from the multitude of God's 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, etc. he meeteth with an objection of the hypocritical Israelites; and withal, comforteth Gods children, who were dejected with the former threatenings. For the Prophet having showed, that the Lord would reject the people of Israel from being his people, the hypocrites among them would be ready to charge the Prophet, that his prophecy Objection. could not be true, seeing it contradicted Gods promise made to Abraham, that he would multiply his seed as the stars of heaven, and as the sands by the sea side; the which he should not perform, if now he should reject and cast them off. To which the Prophet answereth, that though God did reject, all these rebellious Israelites, which were the seed Answer. of Abraham according to the flesh; yet he would be as good as his promise: which is to be understood of the seed of Abraham, not according to the flesh, but according to the spirit: that is, both of the Israelites, and also the Gentiles, which should in great numbers be gathered into the Kingdom of jesus Christ, and be true members of his Church. Secondly, whereas the faithful might have been overwhelmed The multiplying of God's Church, by joining together the jews and Gentiles. with sorrow, and troubled with many doubtings, when they heard of the utter rejection of the Israelites; as though the Church of God should thereby come to ruin: the Prophet comforteth them, and strengtheneth their saith against such doubtings, by assuring them that the Lord would make good his promise, concerning the multiplying of Abraham's seed as the stars of heaven; and that this rejection of the rebellious Israelites, should be so far from hindering of it, that he would in his infinite wisdom, make it an occasion of accomplishing his promise, and multiplying his Church; because in regard of his promise made to Abraham, he would in the ministry of the Gospel by his Apostles and Ministers, call into his Kingdom of grace; first the Israelites, and then by occasion of them, the Gentiles, amongst whom they were scattered; and so of both, the relics of Abraham's posterity, according to the flesh, and of the believing Gentiles his children, according to the spirit, he would multiply the number of his Church, like unto the stars of heaven, and sands by the sea side in multitude. But let us come more particularly unto the words of the text: Yet the children, etc. Here the Prophet joineth those things which in their own nature seem to differ: as though he should say; The former threatenings which I have denounced, may seem to contradict Gods promise made to Abraham, concerning the multiplying of his seed; but notwithstanding that the Lord will execute those judgements which I have denounced, yet he is not unmindful of his promise, but will, though he cast off the rebellious Israelites, multiply the true sons and children of Abraham, consisting not only of the believing Israelites, but also of the believing Gentiles, which by the preaching of the Gospel shall be converted unto the faith, and so adjoined to the Church, as the stars of heaven, and like the sands by the sea side in number. And therefore the wicked Israelites have no reason to insult in their security, as though God's Church could not stand if they fall, but must needs be overthrown in their ruin; and as if God could not be true of his word, unless they were preserved and multiplied; seeing the Lord in his infinite wisdom and power, can of stones raise up children unto Abraham, and of unbelieving Gentiles, make believing Matth. 3. Christians. Yet the number of the children of Israel, etc. By children of Israel, we are to understand the whole Church of God, under the government of Christ, consisting of all believers, both jews, Israelites, and Gentiles. For Israel in the Scriptures ● diversly taken: sometimes for the whole people which were the posterity of jacob, according to the flesh; and sometimes for the ten Tribes alone, and that both elect and reprobate, believers and unbelievers: sometimes it is taken for them only who were israelites according to the flesh by natural generation; and not according to the spirit, borne by spiritual regeneration, neither children of the promise made to Abraham, because they were not endued with the faith of Abraham. Of such the Apostle speaketh, Rom. 9 6. All are not Israel which are of Israel. 7. Neither all children, because Rom. 9 6, 7. they are of the seed of Abraham, etc. And 1. Cor. 10. 18. Behold 1. Cor. 10. 18. Israel which is after the flesh. Of these the Prophet here speaketh not, because they were not members of the Church of Christ; but rather these are those whom in the former verses, the Lord threatened to reject and to withdraw all mercy from them. Sometimes it is taken for those, who like Nathaniel, are true Israelites indeed, both in regard of their natural generation, and also their spiritual regeneration; the children of Abraham, both because they issued out of his loins, and likewise because they were endued with his faith. And of these Christ speaketh, Matth. 10. 5. Go not into the way of the Matth. 10. 5. 6. Gentiles. 6. But rather to the lost sheep of the house of Israel. And Matth. 15. 24. Matth. 15. 24. Sometimes it is taken for those which are not the sons of Abraham according to the flesh, but according to the spirit, borne unto him not by nature, but by grace, and according to the promise, Gen. 17. 5. which were all the believers Gen. 17. 5. amongst the Gentiles that embraced the faith of Abraham. And of both these latter kinds of Israelites, is this prophecy to be understood: first, of the believing Israelites, which from the coming of Christ to the end of the world, should be effectually called by the preaching of the Gospel: neither are they here excluded (as some have imagined, who expound this prophecy only of the calling of the Gentiles) seeing our Saviour professeth, that he was sent in the first place to them: Math. 15. 24. And the Apostle, Rom. Matth. 15. 24. Rom. 11. 25, 26. 11. 25, 26. That Israel likewise shall be saved, when the fullness of the Gentiles is come in; and seeing many also by the ministry of Christ and his Disciples, were converted to the faith. But howsoever this prophecy is to be understood of them in the first place, yet not of them only, but likewise of the believing Gentiles, which were added to the believing jews, and became one Church with them; as appeareth joh. 10. 16. And this is manifest; first because otherwise, the promise John 10. 16. here made of multiplying the Israelites like the sands by the sea side in number, could not be verified, if it should be understood only of the children of Abraham, according to the flesh, whereas it is fully accomplished, if it be understood of his children according to the spirit; as the Apostle also showeth, Rom, 4. 16, 17, 18. Rom. 4. 16, 17, 18. Secondly, the Apostle meeting with an objection which might arise from the comparing of the small number of those who did believe, with the promise made to Abraham, concerning the multiplying of his seed as the stars and sands, which also is repeated in this place) affirmeth, that Abraham's children should have their name in Isaac, Rom. 9 7. Rom. 9 7, 8. and expounding himself, verse 8. he saith; that they which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed. So that all the elect of God, endued with the faith of Abraham, are to be accounted his children, and the only true Israelites. And this is signified when as it is said, that his children should be called in Isaac, who was not borne unto Abraham, according to the course of nature; for Abraham was almost an hundred years old, and Sara was likewise stricken in years and barren; Rom. 4. 19, 20. but his birth was rather to be ascribed to the free promise of God, apprehended by the faith of Abraham, and not to natural strength and ordinary generation. And hence it is that he is called the child of the promise, and not the child of the flesh, as Ishmael was, who was borne according to the ordinary course of nature; and likewise according to his example, those are reputed the true children of Abraham, who are the children of the promise, begotten not according to nature, but God's free grace, endued with the faith of Abraham, and not like Ishmael, his children only according to the flesh. And this may further appear by plain testimonies of Scripture: Rom. 4. 11, 12. the Apostle saith; that Abraham Rom. 4. 11, 12. was the father not only of the circumcised, but also of the uncircumcised, who believe and walk in the steps of his faith. The which argument he more fully handleth, verse 13, 14, 15, 16, Gal. 3. 7. 17, 18. Gal. 3. 7. They which are of faith, the same are the children of Abraham. Lastly, the Apostle Paul, who was endued with the same spirit of God, that our Prophet was, and therefore most fit to interpret his meaning, expoundeth this prophecy of all the faithful, both Israelites and Gentiles; as appeareth Rom. 9 24, 25, 26. so Pet. 1. Epist. 2. 10. Rom. 9 24, 25. And thus it appeareth, whom we are to understand by the children of Israel. In the next place we are to consider the number of the Church, which is expressed comparatively: as the sand in the sea, which cannot be numbered nor told. In which words, he alludeth unto the promise of God made to Abraham, Gen. 22. 17. Therefore I will surely bless thee, and Gen. 22. 17. will greatly multiply thy seed as the stars of the heaven, and as the sand which is by the sea shore, etc. so Gen. 15. 5. and withal, Gen. 15. 5. expoundeth that promise, showing of whom it was meant; namely, of the whole Church of God, Israelites and Gentiles, who being endued with the faith of Abraham, were alone to be esteemed his seed; as the Apostle likewise interpreteth it, Rom. 4. 18. The like place unto this we have, jer. 33. 22. Rom. 4. 18. Jer. 33. 2. By all which is signified, that the Church of God, after the coming of Christ, gathered together by the preaching of the Gospel, should be in numbers numberless, even like unto the sands by the sea side: which, howsoever God, infinite in knowledge; can number, yet unto man they are innumerable. And not only so, but that also it should not, as in former times, be contained within the narrow limits of Canaan, but extend itself very spaciously over the face of the earth. For here he useth two words; the first is referred to a continued quantity of place; which cannot be measured: the other to a discrete quantity, that is, to the number or multitude, which cannot be told. By both which joined together, he showeth, that the Church of God and Kingdom of Christ, should be so spacious, that it should be contained in no limits, and so many in multitude, that it should be defined with no number. But here it may be demanded, how this can stand with the saying of our Saviour Christ, who calleth his Church a little flock. I answer, that Christ speaketh of it being compared with infidels & worldlings which are not of the church; in respect of whose huge multitude, the true church of Christ is but a little flock; but yet being considered in itself, the number thereof is great, even like the stars of heaven, and sands by the sea shore, which cannot be measured nor told. And thus much for the number of the Church. In the next place is set down the time in which this increase of God's people should be; not in the time present, but in the time to come, even after the coming of Christ, when by the preaching of the Gospel, the Gentiles should be called and joined to the Church of the jews. So that first the children of Israel, who were the children of Abraham according to the flesh only, must be cast off, before his children, according to the spirit, should be received into the covenant: first the natural branches of the Olive must be broken off, because they were unfruitful, and then the wild branches must be grafted in; and therefore their rejection should be so far from bringing God's Church to ruin, that God after their casting off, would exceedingly multiply and enlarge it. And thus have I showed the meaning of the first point. The Doctrines. The doctrines which from hence arise, are these. First, we may learn what is the disposition and behaviour of hypocrites, The disposition of hypocrites to boast themselves in outward titles. who boast themselves of their outward titles, shows, and ceremonies, whereas they are destitute of all correspondency in substance, sincerity, and truth: and together, how we may beat down their pride, and answer their vain brags. The Israelites resting in the outward titles, of the posterity of Abraham, the Church and people of God, and in performing some external worship, consisting rather in ceremonies, then in substance, in vain shows and shadows, and not in spirit and truth; were hereby so puffed up in pride, and lulled asleep in such deep security, that they imagined God could not be true of his word, unless they were preserved, and that there was no way, but the Church must needs utterly perish, if they were overthrown and rejected: and therefore against all the threatenings of the true Prophets, they opposed these titles and shadows, that they were the posterity of Abraham, the Church of God, his chosen people, who were in the covenant, and such as had the Temple, Ark, and Law amongst them; and with these bucklers they fenced and bore off all threatenings of their ruin and destruction, and kept them from wounding their consciences with unfeigned sorrow for their sins; and withal, were moved hereby to condemn the Prophets to be liars, who spoke not from the Lord, but according to their own melancholy fantasies, and discontented conceits. To these our Prophet by a Prolepsis answereth, that though they were the posterity of Abraham and jacob, yet they were not true Israelites, but degenerated jizreelites, such as had only outward titles, shows, ceremonies, and external prerogatives, but that they were not the children of Abraham, according to the spirit, not in the covenant of grace, which they had often broken, not the true Church and people of God, seeing they had forsaken him, and in stead of his true worship, which ought to be performed in spirit and truth, they offered unto him a false worship, according to their own inventions, and in the hypocrisy of their hearts. And therefore though the Lord should reject them, yet this should be 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 sons of Abraham only according to the flesh, make choice of sincere professors, true believers, and the sons of Abraham according to the spirit, unto whom he would make good his covenant and promise, and multiply them in innumerable numbers. The like objection at this day is made by the Papists in The Papists like the idolatrous Israelites. 1. Tim. 3. 15. their pride and security, against those who charge them with their errors and apostasy. For, say they, the Church of Christ cannot err, seeing it is the pillar of truth, 1. Tim. 3. 15. nor fall away in life or doctrine, seeing Christ hath promised to lead it in all truth, and to continue with it, ruling and guiding it by his word and spirit unto the end of Math. 23. 20. the world: but we (say they) are the Church of Christ, as may appear by our unity, universality, antiquity and succession of Bishops; and therefore if we fall away, the Church falls away, and consequently Christ cannot be true of his promise. But unto them we may answer, as the Prophet to the Israelites, that they are the Church only in name, and not in deed; seeing they have forsaken the pure worship of God described in his word, and in stead thereof have embraced their own will-worship, superstition and idolatry; and therefore they are not now the spouse of Christ, but adulterous harlots, which are for their whoredoms divorced from him; they are not the true Church of God, notwithstanding those outward titles and notes thy brag of, seeing they want the chief and only unfallible notes of the true Church, God's word sincerely preached and his Sacraments purely administered. And though they be rejected, yet this will not infringe the truth of God's promises made to his Church; neither will God want a Church, though they be cast off: seeing in their places he hath, and will multiply his faithful children, the true posterity of Abraham, as the sands by the sea shore, unto whom he will accomplish his promises of his presence, protection, and direction in all truth. The like objection also is made by carnal gospelers, and secure hypocrites, who professing religion, do in their lives deny the power thereof; and drawing near unto God with their lips, whilst with their hearts, they go far from him, and therefore we may fit unto them the like answer, etc. The second thing which we are to observe is, that the The execution of God's judgements no hindrance to the performance of his promises. execution of God's threatenings, is at no time any hindrance to the performance of his promises; nay, rather he useth the one as an occasion of the accomplishing of the other: as in this place the rejection of the idolatrous Israelites, for the fulfilling of his gracious promise concerning the multiplying of his Church, the true posterity of Abraham, according to the spirit. And therefore when Gods faithful children hear his fearful denunciation of judgements 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 unto them; for although they be not accomplished in that manner, and by those means which they expected; yet the Lord will not fail to perform them, so as in his infinite wisdom he knoweth most fit for his own The multitude of God's people in the time of the Gospel. glory, and their salvation. The third thing to be observed, is the great multitude of God's people and children under the kingdom of jesus Christ, in the time of the Gospel, for it is here said, that God would multiply them as the sands and stars. The Israelites supposed that if they should be rejected, God would want a Church and people to worship and serve him; but they were wholly deceived, for upon the occasion of their rejection, who were but hypocrites, he multiplied the number of his faithful servants. And as the river when the course thereof is stopped in his own channel, breaketh over the banks, and overfloweth the whole country, making it fruitful which in itself was dry and barren: So the streams of Gods saving mercies, which in former times plentifully flowed in the land of Canaan, as in their proper current, being stopped, and as it were dammed up, with the huge heap of their grievous sins, and traitorous rebellions, ran over the banks and borders of jury, and overflowed the whole earth; making the Gentiles, who formerly had been barren in all goodness, fruitful in his sanctifying graces and holy obedience. And this our Saviour signified in the parable of the great Supper, to which the jews, who were the invited guests, refusing to come, upon the occasion of their refusal, the servants are sent into the streets, hedges, & highways, to invite the poor, maimed, halt, and blind Gentiles, that they might supply their rooms, as appeareth, Luk. 14. Luk. 14. The pride of hypocrites reproved and beaten down. The consideration whereof, may serve to beat down the pride of hypocrites, who think God beholding to them for their profession and service; imagining that he will never reject them for his own honour's sake, seeing if they were cast off, he should want servants to worship and glorify him. But let such know, that God, who is in himself absolute, and infinite in all perfections, standeth in need of no man; and though it were supposed that he did, yet not of them, who by their serving him, do dishonour him; for he is able of stones to raise up children to Abraham, Matth. 3. 9 He can destroy Matth. 3. 9 job. 34. 24. the mighty, and set up others in their stead, as it is job 34. 24. When the jews forsake him, he can make the Gentiles serviceable; when the ancient by their praises do not glorify him, he can give strength to babes and sucklings to perform this duty which they neglect, Psalm. 8. 2. and though Psalm. 8. 2. they likewise should say nothing, yet the heavens, with their dumb 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 themselves would become the heralds of God's praises. Luk. 19 40. And therefore let not hypocrites securely go Luk. 19 40. on in their sins, thinking that for their outward service and professions sake, God will not reject them; for (as the Lord spoke of Coniah the son of jehoiakim, jer. 22. 24) jer. 22. 24. though they were the signet of his right hand, yet he will pluck 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; this serveth to confute the dotage of the Brownists, who imagine that there is no true Church but themselves, and such as are reform according to their own fantasies: an example whereof is not to be found in all Christendom, as may appear by their own practice, who have refused to join with those Churches which are most reform. For if in the time of the Gospel the Church of Christ must be multiplied like the sands in number, then certainly it cannot be restrained to their conventicles, scarcely deserving the name of a congregation. Lastly, here we may observe the certainty of the calling The certainty of the calling of the Gentiles. of the Gentiles; for the Israel of God must be multiplied like unto the stars and sands in number: but this cannot be understood of the sons of Abraham according to the flesh, whose number since the coming of Christ is not multiplied, but exceedingly diminished: and concerning them God saith, that though the children of Israel were as the sands of the sea▪ yet shall but a remnant be saved: Isai. 10. 21. Esay. 10. 21. Rom. 9 27. Rom. 9 27. and therefore it must needs be understood of the whole Church of God, both jews and Gentiles gathered together, by the preaching of the Gospel. The like testimonies we have concerning the calling of the Gentiles, Psa. 2. 8. Psalm. 2. 8. where God the Father promiseth to his son that he would give him the heathen for his inheritance: and Esa. 2. 2. it is said, Esa. 2. 2. & 65. that all nations shall flow unto the house of God. So Esa. 65. 1. 1. Amos 9 11. 12. joh. 10. 16. The calling of the Gentiles ministers matter of joy and thankfulness. Amos 9 11. 12. joh. 10. 16. The consideration whereof, as it ministereth unto us all sound matter of consolation, in that the wall of separation is broken down, so that the mercies of God have as free a course unto us as ever they had to the jews: so it should fill our hearts with true thankfulness, and our mouths with praises and thanksgiving to God, who hath now effectually called us and reconciled us unto himself, which were not only strangers but also enemies, unworthy of his least favour, nay worthy of his eternal wrath and displeasure; seeing we went forward in our sins, in the blindness of our minds and hardness of our hearts, not so much as desiring grace & reconciliation. And so much concerning the multitude of God's Church. In the second place is set down the dignity thereof: And in the place where it was said unto them, Ye are not my people, it shall be said unto them, Ye are the sons of the living God. Where Exposition. first is set down the amplitude of the place, which should receive this inestimable privilege. Secondly, the parties or persons who are exalted to this high dignity. Thirdly, the means or instrument, whereby it should be conferred. Lastly, the dignity and prerogative itself. The amplitude of place is described in these words: And in that place where it was said unto them, ye are not my people. Others read it thus: Et pro eo quod dicebatur, etc. and for that, or in stead of that, etc. understanding it only of the change of speech, and not of amplitude of place: as Pagnine and Tremellius. But for as much as the other translation agreeth with the original, with antiquity, with their own translation of the like phrase, Levit. 4. 24. jer. 22. 12. and seeing also the Apostle Paul inspired with the same spirit, retaineth Levit. 4. 24. jer. 22. 12. the same, Rom. 9 26. therefore I rather embrace it then the other. The meaning of this phrase is this, that God Rom. 9 26. would gather unto himself a Church, not out of Canaan only: but out of all places, and from amongst all nations, which were not called in times past the people of God, or which were called, Not my people. Now in all places and nations of the world it might be said of them before the coming of Christ, that they were not God's people, saving in judea only: and therefore God here promiseth, that his Church and the world should have the same limits, and that he would gather it out of all nations, which in times past had not been his people. The truth of which exposition, may appear by the manner of speech here used; for it is not in the original as in our translations; in the place where it was said; but, in the place where it shall be said: not restraining it to the land of Canaan, where they now were, but extending it to all the nations amongst whom the Israelites were afterwards scattered; when, and not before, they were excluded from the name and privilege of God's people. The second thing to be considered, is, the parties who are exalted unto this high dignity; namely, they to whom it was That we are called the people of God three ways. Rom. 11. 2. said; ye are not my people. Now we may be said to be, or not to the people of God three ways: first, in respect of his eternal decree of predestination: so Rom. 11. 2. God hath not cast away his people whom he knew before. Secondly, in respect of admission into the covenant of works; in which respects the Israelites were called peculiarly the people of God: Deut. 7. 6. 14. 2, 26. 18. Exod. 19 5, 6. Thirdly, in respect of our Deut. 7. 6. 14. 2. 26 18. Exod. 19 5, 6. Hos. 2. 1. 'tis 2. 14. admission into the covenant of grace: so Hos. 2. 1. Tit. 2. 14. In the first sense we are not to underdand this place; for those that are rejected in God's eternal council from being his people, shall never be called his sons, seeing his decree is unchangeable. Neither are we to understand it of the inward admission into the covenant of grace; for this covenant can never be broken between God and his people, because it is so written in their hearts by his holy spirit, that they cannot departed from it; and those whose sins God forgiveth, he will never remember; as appeareth jer. 31. 32, 33, 34. But it is to be understood of the covenant of works; in jer. 31. 32, 33. which respect, both jews and Gentiles were said, not to be God's people. The jews, because breaking the covenant, they were rejected from being God's people; as appeareth in the 9 verse. The Gentiles because they were never admitted into it. Whereby it appeareth, who they are that are exalted to be the sons of the living God; namely, both jews and Gentiles, seeing of both it was said, that they were not God's people; of the Israelites, because they were rejected; of the Gentiles, because they were not admitted. And thus the Apostle Paul expoundeth it, Rom. 9 23, 24, 25, 26. But howsoever this is spoken of both jews and Gentiles, Rom. 9 23. 24. that they should be called the 'zounds of the living God; yet not of all and every of them: neither must we imagine that these two; not my people, and the sons of the living God, are alike general; as though all and every man amongst them, of whom it might be said, not my people; of them it should be said, that they were the sons of the living God: but it is to be understood of Gods elect only, who should be called from amongst them both, and added to the Church. For many were eternally rejected; many who never heard of the Gospel and of Christ; many outwardly called by the ministry of the word, who were not called effectually, and so neither justified, nor made Gods 'zounds by adoption and grace. The third thing which is signified in these words, is the instrumental cause or means, whereby they should attain unto this dignity; namely, by the preaching of the Gospel: the which is implied by the phrase of speech here used: for he doth not say; they shall begin to be, or they shall be made, or they shall be adopted the sons of God; but, it shall be said unto them, Ye are the sons of the living God: to wit, in the preaching of the Gospel, which is the strong power of God to salvation, unto all that believe: Rom. 1. 16. and the only ordinary means of begetting faith: Rom. 10. 17. by which Rom. 1. 16. 10. 17. john 1. 12. 1. Cor. 4. 15. faith, we attain unto this prerogative of being the sons of God: john 1. 12. And this the Apostle plainly showeth, 1. Cor. 4. 15. where affirming himself to be the Corinthians spiritual father, who had begotten them unto God, he showeth likewise whereby they were begotten and regenerate; namely, through the preaching of the Gospel. Furthermore it is to be observed, that it is set down absolutely, it shallbe said unto them; without expressing by whom: but we are to understand it of God himself, who had said, ye are not my people: for he only after their rejection from being his people, could make them his sons: notwithstanding we are not to understand it, that this should be spoken by God himself immediately; but as he said, ye are not my people, by the ministry of his Prophet; so he saith, ye are the sons of the living God, by the ministry of his Apostles and Ministers, in the preaching of the word. The last thing to be considered is, the dignity or prerogative itself, expressed in these words; Ye are the sons of the living God. Where we are to note, that he doth not observe a perfect antithesis between these and the former words, which should have been thus expressed; In the place where it was said, ye are not my people, it shall be said unto them, ye are the people of God▪ but in stead thereof, he saith; ye are the sons of the living God. The reason whereof is this: first, because he would hereby signify, that through Christ in the covenant of grace, we have a far more excellent estate then under the law by the covenant of works; for than they were but the people or subjects of God, but now they are his sons adopted in jesus Christ, and being sons, they are likewise Rom. 8. 17. heirs and coheirs with Christ: as the Apostle speaketh, Rom. 8. 17. Then they were the people of God on the condition of their perfect obedience to the Law; which when they observed not, they lost this dignity, and were rejected from being God's people; but now they are sons on the condition of faith, and heirs of an inheritance immortal, undefiled, and that fadeth not away; as the Apostle speaketh, 1. Pet. 1. 4. because 1. Pet. 1. 4. they shall never fall from the covenant, nor forsake, or be forsaken of God, seeing his seed remaineth in them. 1. john 3. 9 1. john 3. 9 Secondly, by this phrase he excludeth in the work of our salvation, all kind of merit, and showeth that it is wholly to be ascribed to the free grace of God. If he had said, ye shall be called God's people, it had not so fully excluded all merit, seeing there may be some desert in a people which moveth the Prince to take them for his subjects: but when he saith, Ye shall be called sons, it shutteth out all merit; seeing no son can deserve of his father to be begotten of him, before he hath his being. Thirdly, he useth this phrase of speech, because it containeth All the benefits of the Gospel comprised under this title, The sons of God. in it, the sum of those benefits, which are offered and bestowed in the Gospel, & is as it were a brief abridgement of the whole work of our salvation; for those who are sons, are likewise predestinate to eternal life, seeing he hath therefore predestinate us to be adopted through jesus Christ unto himself, as it is Eph. 1. 5. If we are sons, then need we not Ephes. 1. 5. to doubt of the love of our heavenly father; if we are sons, then are we called to this high dignity, seeing before our calling, we were strangers and enemies; if sons, then are we justified in God's sight, freed from sin, and endued with righteousness, and so fully reconciled unto God, seeing the Lord infinite in justice, would never admit any into such a high degree of favour, who were yet polluted in their sins, and destitute of righteousness. If we are sons, then have we received the spirit of adoption, which leadeth and ruleth us, mortifieth our corruptions, and quickeneth us in the inner man, raising us up from the death of sin to holiness and newness of life. Finally, if we are sons, than also we are heirs and coheirs with Christ of the kingdom of glory. Rom. 8. 17. Rom. 8. 17. Lastly, as hereby he expresseth the inestimable benefits of The name of sons stirreth us up to all evangelical duties. the Gospel, so also doth he hereby stir us up to all evangelical duties; for sons more believe, trust, hope in, love their fathers, than people their governors, and with more alacrity and diligence perform obedience unto their commandments; and therefore if we be the sons of God, we must be mindful to perform these duties to our heavenly father. The last thing to be considered in this royal dignity is, that they shall be called the sons of the living God; whereby the greatness of this benefit is amplified, as though he should say, Ye shall be the sons of a God, not like unto the idols, and Gods of the heathen, which either never lived, or but for a short time, but of the eternal and ever living jehovah, who is and will be ever willing, and able to defend and provide for you, who are his children. And as hereby is signified the eternity of our heavenly father, so there is implied also the eternity of us his children; For, as Christ saith, God is not the God of the dead, but of the Matth. 22. 32. living, so may I say, he is not a father of the dead, but of the living: And if we his children should not live together with him, though he is a God, yet he should not be a father, saving of his only begotten son jesus Christ, seeing there is a mutual relation between a father and children. And thus much for the meaning of the words. The doctrines The doctrines. which arise out of them are divers. First, we may observe The largeness of God's Church. the amplitude and largeness of God's Church in the time of the Gospel; seeing it is not now confined within the borders of Canaan, but extendeth itself over the whole earth to all nations and countries without any restraint or exception; For in every nation he that feareth God, and worketh righteousness is accepted of him, as it is, Act. 10. 35. Act. 10. 35. Secondly, we are to observe, that there first goeth an exclusion Our adoption and salvation is of God's free grace. from being God's people, before an admission to the being his sons: by which order the Lord would signify that our adoption and salvation cometh of his free grace and goodness, and not of any worthiness and merit in us: the Israelites were so wicked that they were thrust out of God's service, and the Gentiles so profane and sinful, that they were altogether unworthy to be admitted into it, and therefore both far from meriting any thing but death and condemnation; and yet such was Gods infinite mercy, that when they were in this case unworthy of the least glimpse of his favour, he caused the bright beams of his love with full rays to shine on both, by the death of his son reconciling them unto himself, who before were strangers and enemies. And this the Apostle notably showeth, Rom. 3. 23. There is (saith he) Rom. 3 23. 24. no difference, namely, between jew and Gentile, for all have sinned, and are deprived of the glory of God. 24. And are justified freely by his grace, through the redemption that is in Christ jesus. If the Israelites had still been retained in the covenant of works, they would have ascribed their salvation to their works and worthiness; God therefore when they had many times broken this covenant excluded them out of it, that so they might be received into the covenant of grace, and learn to attribute their salvation not to their legal obedience, but to the free mercy and undeserved grace of God. Thirdly, we learn what is the instrument and means, whereby The ministry 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 ministry of the word, and preaching of the Gospel, which being made effectual by the inward operation of God's spirit, begetteth true faith, whereby we lay hold upon Christ, and are engrafted into his mystical body, and so in him who is the natural son of God we become the sons of God by adoption & grace. The consideration whereof should move us highly to esteem this precious pearl, and with all care and conscience to receive and lay it up in our hearts, seeing it is the only ordinary means whereby we become the adopted sons of God, and heirs of everlasting life. If therefore we highly value the means of our worldly advancement to some momentany patrimony, how should we esteem of the preaching of the Gospel, which entitleth us to this dignity of being the sons of the everliving God, and heirs of his glorious kingdom? And if this estimate were made by all, then would neither the people for small occasions refrain from hearing the word preached; neither would the Ministers of the Gospel for their worldly ease and pleasure, live idly and unprofitable in their ministery; nor for any inconveniences (sin only excepted) leave their callings, and desist from preaching Christ crucified, seeing it is the only ordinary means of the salvation of souls, and of adopting men to be the children of God. Fourthly, we may observe, unto what dignity and high degree of excellency we are exalted in the new covenant, under the kingdom of jesus Christ, when as we are admitted, not only the people and servants, but the sons and heirs of the glorious King of heaven and earth. The which prerogative is not now appropriated to the jews, but common unto all nations, and all sorts of men, who receive Christ by a lively faith, joh. 1. 12. As many as received him, to them John 1. 12. 2. Cor. 6. 18. he gave right to be the sons of God. 2. Cor. 6. 18. I will be a father unto you, and ye shall be my sons and daughters, saith the Lord almighty. Gal. 3. 26. Ye are all the sons of God by Gal. 3. 26. 4. 6. faith in Christ jesus. Chap. 4. 6. Where we may note the infinite mercy of God, who taketh God taketh occasion of men's sins to show his goodness. occasion even of men's sins, and his own punishments to show and extend unto them his bounty and goodness; for he rejected the people of Israel out of the covenant of works, that he might receive them into his covenant of grace; he casteth them off from being his people, that he might entertain 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 unto the kingdom 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 certain right, in regard of God's promises, made to their forefathers, were to have the first ofter of God's mercies, and in the first place to be called into the covenant of grace; and therefore God in his infinite wisdom and mercy, scattereth them amongst all nations, that upon the occasion of their calling, he might call the Gentiles together with them. Whereby the infiniteness of God's bounty, and his unsearchable God's mercy in judgement. wisdom appeareth: he executeth his punishments, that he may enlarge his mercies, he abaseth his people, that he may exalt them to higher dignity, he diminisheth the number of his Church, that he may the more increase their multitude; and like the good husbandman, he scattereth his seed, the natural sons of jacob, over the face of the whole earth, that they may multiply and return unto him with great increase, the Gentiles being added unto them. He shutteth them out of the covenant of works, that he may receive them into the covenant of grace, and denieth them to be his people and servants, that he may make them his sons and heirs. In a word, he shutteth all both jews and Gentiles in unbelief, and in the state of condemnation, that he may have mercy on all, and derive unto them eternal salvation: Rom. 11. 32. And therefore we have just occasion to Rom. 11. 32. 33 exclaim with the Apostle: vers. 33. O the deepness of the riches, both of the wisdom and knowledge of God, etc. And this is God's usual course in all his judgements towards his servants: so he suffered Adam to fall into sin, that he might have more ample occasion of showing his mercy; he banished him out of the the earthly paradise, that he might receive him into the kingdom of glory; he punished him and his posterity with a temporary death, that it might be an entrance into eternal life; he subiecteth their bodies to weakness and corruption, that they may rise in power incorruptible and immortal; he layeth upon them light and momentary afflictions, that they may cause unto them a superexcellent and eternal weight of glory, as it is 2. Cor. 4. 17. The consideration whereof should make us 2. Cor. 4. 17. patiently to submit ourselves when we are afflicted, unto God's good will and pleasure, seeing his judgements end in mercy, and seeing in respect of his infinite wisdom and almighty power he can, and in respect of his love and fatherly kindness, he will raise benefits out of punishments, and make those things turn to our good and eternal salvation, which in their own nature, seem to bring destruction and utter damnation: Heb. 12. 9 Heb. 12. 9 B●●n● adopted the sons of God, we must walk according to our high calling. Secondly, as hereby we are put in mind of God's mercy; so also of our own duty, namely, that being exalted to this high dignity of being the sons of God, we walk according to our high calling, and demean ourselves like God's children: for as it is an undecent thing, that one who is raised from base estate, or taken out of the galleys, and advanced to be the adopted son and heir of some great Monarch, should now behave himself according to his former base condition; so much more uncomely is it that one exalted to this high dignity of being son & heir to the King of kings, should be have himself like a child of Satan and bondslave of sin, living as in former times in the blindness of mind, perverseness of will, uncleanness of affections, and in the lusts of the Gentiles, in a base sort suffering his mind to lie groveling on the earth, wallowing himself in the filthy puddle of worldly vanities, in the mean time forgetting his high calling, whereunto he is advanced to be the son of the living God. For honours should change our manners, and as soon as we are advanced to this high dignity, we should like Saul, have another heart, and not suffer ourselves any more to be ruled with our own base lusts and concupiscences, but being the sons of God, we ought to be guided and directed wholly and only by his spirit: otherwise we can have no assurance that we are admitted to this glorious state and condition; for they who alone are led by God's spirit are his sons; as appeareth, Rom. 8. 14. Rom. 8 14. The difference between God and idols. The last thing which we are to consider is the difference between the true God, and the false gods of the Gentiles, for he is the everliving jehovah, whereas they are either without life, dead or mortal. The consideration whereof may serve first to restrain us from transgressing the commandments of our God, seeing he everliveth to take punishment on us for our sins; secondly, it is a strong inducement to holy obedience, seeing our Lord and Master everliveth to reward our service; and lastly, it ministereth to all God's children matter of sweet consolation, in that they have a God in respect of his power almighty, in respect of his love and good will always ready, that everliveth to give unto them the good things which they desire, and to deliver them from the evils which they fear; and as he hath life in himself, so he will give life unto them, that together with him they may reign in all happiness and eternal felicity in his kingdom. For as he hath given to his first borne jesus Christ to have life in himself, so he hath given unto us John 5. 26. his adopted sons in Christ, that we should have life in him; as it is, Col. 3. 3. Col. 3. 3. ANd so much concerning the dignity of the Church and people of God. In the next place is set down their unity and unanimity, verse 11. Then shall the children of Verse 11 juda, and the children of Israel be gathered together, and appoint themselves one head. In which words he alludeth unto Exposition. their separation and division which was between the Israelites and the jews, when as for the sins of Solomon, 1. King. 11. 11, 12 they were disunited and disjoined in the reign of Rehoboam, into two several Kingdoms, under the government of their two Kings: and likewise to their scattering and dispersing amongst the Gentiles, in the time of their captivity, when as they wandered like sheep without a shepherd: showing that at the coming of the Messias, they who were disjoined should be reunited; and they which were dispersed, should be gathered together: and whereas in former times, they were either without a King, or divided under the government of two Kings, upon which followed bloody wars, desolation and misery; now they should be gathered together into one Kingdom, under the rule of Christ their only King; under whose government they should enjoy peace, happiness, and abundance of all blessings; as it is plainly set down, Ezech. 37. 22, 23, 24. Ezech. 37. 22, 23. But let us come to the words more particularly: where first is set down their reunion into one Kingdom, who by discord and dissension had been disunited. The which is signified by this phrase of gathering together: for whereas the people of Israel and juda, had like sheep gone astray, and had dispersed themselves amongst the Gentiles, as in a waste wilderness, the Lord promiseth, that by the great Shepherd of our souls, jesus Christ, they should be recollected and gathered into one flock and one sheepfold. The parties then who being dispersed, should be gathered together, are the Israelites and the jews, where (as before) by Israelites, we are to understand the sons of Abraham, according to the Spirit: that is, all the faithful and true believers, both Israelites and Gentiles; and by juda, the people of the jews, who also belonged to God's election, and were endued with the faith of Abraham; neither were all the jews, according to the flesh, added unto Christ's Kingdom, but only the true jews, who were children of the promise: for as the Apostle saith; All are not Israel which were of Israel; Rom. 9 6. so he saith; he is not a jew which is one outward, but he is a jew wihch is one within: Romans 2. 28, 29. so Rom. 9 6. Rom. 2. 28. 29. Apoc. 2. 9 Apoc. 2. 9 Now the order of their gathering together, may be observed out of the order of the words; for the jews have the first place, because they were still the Church and people of God, and were not rejected out of God's covenant, but were as yet in & about the sheepfold; as appeareth, Luk. 1. 68 & 7. 16. and then the Israelites, who by a certain kind of right, in regard of God's promises, made to their forefathers were to be gathered together, and added to the Church: and lastly, the Gentiles, who by occasion of their calling, were together called with them; as appeareth, Rom. 1. 16. The time when they should be gathered, was not present, but to come; and this is signified by the future tense here used: that is, not in the time of the Law, but of the Gospel, when the true Messias should be exhibited. The person by whom this union should be made, was not themselves, who rather were ready more and more to wander and go astray, but jesus Christ their great and only true shepherd: and therefore he saith, not that they should assemble themselves; but that they should be gathered together, namely by another; that is, Christ: so Esai. 11. 12. He shall set up a sign to the Nations, and assemble the dispersed Esay 11. 12. Israel, and gather the dispersed juda from the four corners of the world. john 10. 16. Other sheep I have also which joh. 10. 16. 11. 52. Eph. 2. 14. are not of this fold; them also must I bring, etc. john 11. 52. Eph. 2. 14. The meritorious cause of this union, is the death and merits of Christ, whereby both jews and Gentiles were reconciled unto God, and made his Church and family. For he therefore died, that by his death he might gather together in one the children of God, which were scattered: john 11. 52. john 11. 52. And Christ saith; that if he were lift up from the earth (that is, crucified) he would draw all men unto him: so Eph. 2. 13. Eph. 2. 13. The means are either external or internal. external, the preaching of the Gospel, whereby we are called to the knowledge of Christ, and the mystery of our redemption wrought by him. Eph. 4. 11, 12. He therefore gave some to be Apostles, and some Prophets, etc. for the gathering together of Eph. 4. 11, 12. the Saints. Internal on Christ's part, is his holy Spirit; on our part a true and lively faith, whereby we all are united unto Christ our head, and one with another, as fellow members of the same body. The manner of this collection is either spiritual, or corporal and local: the spiritual union or gathering together, is the communion of all the Saints, when as they are united and knit together in one mystical body, in one spirit, in one hope, one Lord, one faith, one baptism, one God and Father; as the Apostle speaketh, Eph. 4. 4, 5, 6. And this union and collection Eph. 4. 4, 5, 6. is not hindered by distance of place, seeing the spirit of God, which is the bond of this union, filleth all places, and uniteth the faithful of all countries and nations into one body, whereof Christ is the head. And this collection is here principally understood. The other is corporal and local; when as the Saints of God united in that spiritual union, are also gathered together in the same place, country, and congregation; the which of all the faithful is exceedingly to be desired, for the mutual comfort and edification one of another, which cometh unto all them, who being united by the same spirit and faith, are also knit together in the same company and fellowship. The Doctrines. And this is the meaning of these words. The doctrines which arise from them, are these. First, whereas the promises That we ought not to malign the people of the jews. of God, concerning the gathering together of his Church, are made both to the jews, Israelites, and Gentiles; and unto the jews in the first place. Hence we learn to lay aside that ancient enmity which is in worldly men towards that Nation, and to love those which are converted to the faith as brethren; and likewise to pray for those which are not yet called, that they may be added to the Church. The malice of men towards this nation hath been such, that it is grown into a proverbial speech; to hate one as they hate a jew: the which, howsoever it is a just judgement of God upon the jews, for their obstinacy in their infidelity and unthankfulness; yet it is a sin in them, seeing this people have in divers respects deserved well at our hands; in that they were for a long time together, faithful treasurers of Gods divine oracles, the Law and Prophets; in that they were our mother Church, unto which we were added, from whom we have received our light and knowledge; and in that by their fall, salvation is come unto us Gentiles: Rom. 11. 11. And therefore Rom. 11. 11. let us not boast ourselves against the natural branches, who were branches of the wild Olive tree. For if God spared not them, let us take heed lest he also spare not us: Rom. 11. 21. Yea, but will some say, they crucified the Lord of life, Rom. 11. 21. and therefore deserve to be hated of all. I answer, that we are rather to turn the edge of this hatred against our own sins, which were the principal cause of Christ's death, whereof they were but instruments, and as it were our executioners. Besides, God in his exceeding mercy and goodness, hath turned this their cruel fact to our exceeding good, even to the redemption and salvation of our bodies and souls: and therefore if this were a sufficient cause to appease joseph's anger towards his brethren, because God turned their malice to all their good, even the advancement of joseph, Gen. 50. 20. and presetuation of their whole family: then surely the like reason should pacify our wrath towards our elder brethren the jews, seeing God hath in his infinite goodness made their hatred and rage, a means of our redemption and eternal salvation, by Christ's death and bloodshed. Secondly, we here observe, who is the chief and principal Christ principally gathereth us into the Church. cause of our gathering together into the Church; namely, our Saviour Christ; for we were like wandering sheep gone astray in the wilderness of the world, continually under the power, and at the command of the spiritual wolf Satan, who at pleasure might pray upon us, notwithstanding any resistance we were able to make: out of which dangers we could by no means quit ourselves, seeing the eyes of our minds were so blinded with ignorance, that we could not find the way to our sheepfold, the Church of God, where only is safety and security; nay rather we were ready more and more to wander and lose ourselves in the Labyrinth of our own errors; and though we had got some small glimpse of the right way, yet we were so entangled in the brires of our sins and corruptions, that we could not have travailed in it. And in this fearful condition we remained, till Christ our good shepherd came to seek us, and having found us, carried us on his shoulders into his sheepfold of grace and happiness. Thirdly, we are to observe the means whereby Christ Christ's bloodshed, the means of our gathering into the church. gathered us into his Church; namely, by shedding his blood: for sin which excluded us out of it, and scattered us abroad, could not be done away, but by Christ's death, whereby God's justice was to be satisfied, and his wrath appeased. The consideration whereof, as it should make us most thankful to our good shepherd Christ, who hath not spared to give his life for his sheep; so it should make us most careful to walk in the ways of God's Commandments, and to avoid the by-paths of error and sin; lest after we are gathered together, and brought into Christ's fold, we wander again and go astray, and so fall into the jaws of the spiritual wolf, who daily seeketh to devour us. For if we neglect the pains and labour, yea the loss of the precious blood of our good shepherd, which he spilled in seeking us, that he might free us from danger, and bring us safe to his sheepfold, and suffer ourselves to be alured with every vain trifle, to leave his flock, and to wander in the deserts of the wicked world, till we are again lost and subject to the former dangers from which he freed us: let us take heed lest he also basely account of us, as being unworthy of a second labour in seeking of us. Fourthly, we are to observe, that the means whereby he The ministry of the word the means of applying Christ's benefits unto us. john 10. 27. apply the former benefit unto us, making it effectual for our gathering into his Church, is the ministery of his word, his holy spirit, and a lively faith; and therefore we are carefully and conscionably to hear God's word, which is the voice of our shepherd, whereby he gathereth us into his sheepfold. And forasmuch as we are dull of hearing, and slow in coming, both in respect of the stiffness of our limbs, and stubbornness of our wills; therefore let us continually implore our good shepherd, not only to call us with his voice, but also to send his holy spirit to assist us; for he alone openeth our deaf ears, suppleth our stiff joints, and mollifieth and inclineth our stubborn wills, making us both able and willing to come unto him, when he in the ministery of the word calleth us. And seeing we also before we can come unto Christ, must be endued with a lively faith; therefore let us use all good means ordained of God, to attain unto it, and not cease begging of it at the hands of our heavenly father, seeing it is not of ourselves, but we have it only by his free gift, as appeareth, Eph. 2. 8. Ephes. 2. 8. God's spirit the bond of our union with Christ and one with another. Lastly, we are to observe, that this collection of God's people is spiritual, because the spirit of God is the bond of this communion, which is amongst the saints; and therefore it cannot be hindered by distance of place, because the spirit of God filleth all places in heaven and earth. The which serveth notably for our comfort, in that we have by virtue of this spiritual and inseparable union, part with all the saints in all their fastings, prayers, & all good exercises, and holy duties of God's worship and service, though we should be exiled into the uttermost parts of the world, because we are united unto them by the same spirit. But besides this spiritual communion, there is also a local That there ought to be a local gathering together of the Church and corporal gathering together in the same visible Church and congregation; which as much as in them lieth is to be desired and attained unto of all the faithful; for they are the sheep of jesus Christ, and therefore they are not wild beasts to be scattered and singled every one from another in his own den, but to flock together in their own sheepfold, that they may jointly perform service to the great shepherd, in hearing his word, receiving his Sacraments, praying for those things they want, and praising him for those good things which they have received: that also by this outward collection of their bodies, they may testify the the inward conjunction of their minds and souls; and not only testify, but also confirm and increase it, by performing all mutual duties one to another, as instructing the ignorant, helping the distressed, relieving the poor, comforting those that mourn, defending the weak, and exhorting one another to all holy actions of piety and righteousness. Neither must they consort themselves with wolves, goats, bears and such wild beasts; that is, with worldly and wicked men, who either will seduce, or else destroy them; seeing it is the nature of the true sheep of Christ to flock together, and to sequester themselves from all other company, as much as they can in this worldly wilderness, wherein oftentimes necessity, and not choice intermingleth those which should be severed. And thus much for the unity of the faithful. The second The unanimity of the faithful. thing expressed, is their unanimity, which appeareth in their joint consent, and general agreement in the choice of their head and governor. For after they are called by God, and gathered together into the Church and kingdom of Christ, then being thus chosen to be Christ's people and subjects▪ they likewise make choice of him to be their king and head, And this is signified in these words: And shall appoint (or as the decorum of the matter requireth, & the words may well bear) choose, or set over themselves one head, that is, one king, and supreme governor, namely, the Lord jesus Christ. For he alone is the great King of his people, the great shepherd of his flock, the head of his members, which is his Church, as appeareth in many places of the Scripture: So Ezech. 34. 23. 24. 37. 22. 23. 24. joh. 10. 16. 1. Cor. 11. 3. Ephes. 1. 22. 5. 23. But here it may be demanded, how this here is ascribed 〈…〉 Christ is ●et over his Church, as head by God, and how chosen by the faithful. Ephes. 34. 23. Ephes. 1. 22. to the Church, to set over them a king and head, seeing in other places this is attributed unto God himself: as Ezech. 34. 23. Ephes. 1. 22. To which I answer, that God the father first and principally doth appoint Christ head and king over the Church; and the people of God do set Christ over themselves, when as they give their mutual assent to God's appointment, and by a lively faith receive jesus Christ for their king and head, promising unto him their allegiance and obedience. Thus Saul was appointed and anointed King over Israel by God, 1. Sam, 10. 1. And the people also 1. Sam. 10. 1. 1. Sam. 11. 15. are said to have made him king over them in Gilgal: 1. Sam. 11. 15. So that it is not enough, that Christ should be appointed of God to be our king and head, unless we receive him for our sovereign, yielding unto him our faith and obedience: which if we neglect, notwithstanding God hath appointed him king and head over his Church, yet he is not so unto us. Now the Church receiveth Christ to be their king: first, The Church receiveth Christ for their king by faith. when as with free consent of will and by a lively saith, they do acknowledge and embrace him alone, for their king, head and Saviour, resting wholly upon him, and upon no other whatsoever for their protection, preservation, redemption and salvation; promising and vowing unto him alone their allegiance and obedience, as being their only Sovereign. For by true faith we are joined and united unto Christ, as subjects to their king, and members to their head, and when we do believe in him, we do as it were with our suffrages and voices, choose and embrace him for our king and head. And secondly, when as believing this in their mind and heart, they are ready with their tongues openly before men, to make confession and profession thereof; assembling Rom. 10. 10. themselves as his subjects in the public congregation to worship and serve him their Lord and king, in hearing his word, calling on his name, and receiving his Sacraments. He further saith; that they shall set over themselves a head. Whereby he signifieth, one should not choose a head for another, but every man for his own self. For as the just shall Habac. 2. 4. live by his own faith, and not by another man's: so by his own faith, and not another's, he receiveth and embraceth Christ for his King, head and Saviour. But what then shall we think of infants, who have not How infants come to have part in Christ. Mark. 10. 14. 16. actual faith; are they therefore deferred from having Christ their head and Saviour? I answer no; for Christ blesseth and prayeth for them, affirming that the kingdom of heaven belongeth unto them. And the promises of God are made not only to the faithful, but unto their seed also: Gen. 17. 7. Act. 2. 39 in all which they could have no part, Gen. 17. 7. Act. 2. 39 unless they were united unto Christ, in whom alone is salvation. What then, are they saved by the faith of the Church, or of their parents? I answer, no, for every man liveth by his own faith: unless we understand it thus; that the Church or their parents, grounding their faith upon the promises of God made to the faithful and to their seed, do by their prayers obtain faith, or the seed and spirit of faith, for their children, whereby they live. Neither must we imagine, that they have actual faith, before which goeth illumination, and knowledge of God's promises made in Christ, which the believer apply unto himself; seeing then they should lose it again before they come to age, which is not incident unto true faith, which once had is never lost. But we are to know, that the ordinary course of uniting them to Christ by faith, not agreeing to their age, which is not capable thereof, God useth extraordinary means, supplying all things needful for this work, by the inward operation of his holy Spirit, whereby he regenerateth and sanctifieth them, as he did jeremy and john the Baptist in their mother's womb, as appeareth jere. jer. 1. 5. Luk. 1. 15. 1. 5. Luk. 1. 15. and uniteth them unto Christ their head, it being the chief bond of this union, and so being members of his body, they have part in the righteousness and merits of Christ their head, whereby they are justified and saved. Furthermore, speaking of the Kingdom of Christ over Christ the only head of the Church. his Church, he doth not say, that they should set him over them for their King, but for their head; which he purposely doth, to show the near union that is between Christ and his Church; for there is a far more near conjunction and union between the head and the body, then is or can be between the King and his subjects. Now this so agreeth to Christ to be the head of his church, as that it agreeth to no other besides him; for it was necessary that the head of the church should be both God and man: for if he had been God alone, there could have been no proportion, and consequently, no communion between the head & the members; if man alone, he could not have quickened his body, which was dead in sin, nor offered to God the Father a sufficient price for the redemption thereof, nor vanquished the spiritual enemies of our salvation, the devil, the world, sin, death, and the grave. It was necessary therefore that our head should be of both the divine and human nature, that he might be united unto us, and unite us unto God: and so as the Father is his head, so he might be head of his Church; as the Apostle speaketh, 1. Cor. 11. 3. 1. Cor. 11. 3. Christ then alone is the head of the Church, and consequently the Pope doth falsely arrogate this title unto himself; for as the Church is but one body, so it hath but one head; otherwise it should be a monster. And this the Prophet here showeth, when as he saith, that they should set over them one head, and not be like the Kingdom of Israel and juda, who were rend and divided under the government of two heads. Neither is Christ an idle head, who hath referred all the government of his body the Church, to his visible and ministerial head the Pope; but he is in every respect a true head indeed: for he it is from whom we derive our life, sense, and motion, in all the actions of holiness and righteousness; he it is that quickeneth his body dead in sin; he it is that provideth for it, and protecteth it from all dangers, and the malice and power of all enemies; and he also it is who by the sceptre of his word, and the direction of his holy spirit, guideth and governeth it; as he promised, john 16. 13. john 16. 13. And this is the meaning of the words. The doctrines That God chooseth us before we choose him. which from hence arise are these. First, out of the connexion of this with the former point, we learn, that we are first gathered together by God into his Church, effectually called and chosen to be God's people, before we choose Christ to be our King and head, or will submit ourselves to be ruled by the sceptre of his word and Spirit: whereby it appeareth, that we are not causes of this spiritual union with Christ, nor of those royal dignities, and excellent benefits, which hereby are derived unto us; but the free grace and mercy of God, which before we have any desire of attaining hereunto, preventeth us with his love, calling and choosing us to this glorious and happy estate, when we had neither ability nor will to aspire unto it. God therefore did not choose us for his subjects, because first we made choice of him to be our King and head; but as the Apostle saith, of his love, we loved him because he loved us first: 1. john 4. 19 so may we speak of the 1. john 4. 19 fruits of his love; we come unto him, because first he called us; we choose him for our King and head, because first he chooseth us for his subjects and members; we submit ourselves to his government, because first he ruleth and over-ruleth us by his spirit, with the inward working thereof inclining us to holy obedience, who naturally are stubborn and rebellious: so that all our works and duties towards God, are but the effects of his gracious working in us, and nothing but inferior motions of that first mover, and as it were but reflections of those heavenly beams of God's grace and goodness which shine upon us. The second thing which we are to observe is, that as That as soon as God hath chosen us into his Church, we choose him. soon as we are gathered into the Church, and chosen by Christ to be his subjects and members; then presently do we choose him to be our King and head, submitting ourselves to be ruled and governed by the sceptre of his word and holy Spirit. For God doth not work upon us as upon stocks and stones, but as upon reasonable creatures, who being first set a work by his holy Spirit, do work together with him. Whereby we may learn, whether God hath chosen us and effectually called us, to this high dignity of being the members of Christ; not by entering into God's secret counsels, but by descending into ourselves, searching and examining our own hearts, whether we have made choice of Christ to be our head and governor: for if we have so done, then assuredly he hath called and chosen us, seeing our choosing of him to be our head, is but an effect of his choosing of us to be his members. Now further we may know, whether in deed and truth we have chosen Christ to be our head, by examining our own hearts, whether we have submitted ourselves to be guided and directed by his holy Spirit. Which if we have not done, then certainly whatsoever we profess, we have not chosen Christ to be our head, and consequently, we can have no assurance, that we are chosen by Christ, to be the members of his body. Thirdly, we are to observe, that the Church doth not only after a general manner, set over them Christ to be their Every true member of Christ apply him unto himself by his own faith. head; but every member thereof doth particularly make choice of him to himself: whereby we learn, that neither the faith of the Church, nor the faith of our parents is sufficient to make us true members of Christ's body, unless we particularly appropriate him unto ourselves by our own faith; for as no man is rich, wife, or learned by the riches, wisdom or learning of another man, but by his own; so is no man faithful by another's faith, unless himself believe. The consideration whereof, should make us not to content ourselves to be reckoned outward members of a faithful congregation, or to be the children of most faithful and religious parents; seeing every man is united unto Christ, justified and saved by his own faith, and not another man's; and therefore every one is earnestly to labour by all means to attain unto this gift of God, that he may not only say generally with the Church, we believe, but particularly, I believe, as in the Creed also we profess. Fourthly, as every one is to choose a head unto himself, so but one only head jesus Christ, seeing a body with two or many heads, is of all esteemed monstrous. And therefore That the Pope is to be renounced. we are to renounce the Pope from being our head, and to keep us to our only head jesus Christ, submitting ourselves wholly and only to be guided and directed by his word and holy Spirit. Lastly, we are to observe what kind of head our Saviour Christ is our head in the highest degree of all perfection. Christ is unto us, not an idle head, or in title only; but such a one as in deed and truth hath in him the nature and disposition of a head, in the highest degree of all perfection. For he is such a head as entirely loveth us, as being the members of his own body; he is an almighty and most powerful head, who is able to protect and defend us from all dangers and malice of enemies; he is a most vigilant and provident head, who observeth all our wants, and by his all-ruling providence, provideth for us: and finally, he is a most wise head, to govern and guide us in all our ways, not only illuminating us, and giving us sight to discern which is the best course; but also deriving unto us strength and motion, whereby we are enabled to walk in it. And therefore seeing we have a head so absolute and perfect in the highest degree of all excellency; let us take heed that we make not choice of any other, nor of ourselves to be our head, but renouncing all other, keep us wholly and only unto him. And seeing he is a most loving head, let us rejoice in his love, and return love unto him again: and as the arm offereth itself to be cut off, rather than the head should be wounded; so let us, who are the members of Christ's body, be ready to endure blows, wounds, yea death itself, rather than any wound of dishonour should be inflicted on our head Christ. And seeing he is an almighty head, let us trust wholly in his power, resting and relying upon him alone for deliverance out of the midst of all dangers, and from the raging violence of all enemies; and seeing he is our careful and most provident head, let us not rest so much upon our own provision, industry and labour, which will often fail us, as upon his all-sufficient, all-seeing, and all-ruling providence, who knoweth all our wants, better than we ourselves, and never faileth either in will or power to supply them. And lastly, seeing he is such a head as is infinite in wisdom, and all knowledge, let us submit ourselves wholly and only, to be instructed, governed and guided by him; not following others directions and traditions, nor our own inventions. For he is the light of the world, and he that followeth him, shall not walk in darkness, but shall have the light of life: joh. 8. 12. Which john. 8. 12. 12. 35. light being taken away, there remaineth nothing but palpable darkness, joh. 12. 35. He is his fathers dearly beloved son, whom we must hear, Mat. 17. 5. He is our only master and teacher, of whom we must be instructed, Matth. 23. 8. 10. In a word, he is our only head, and therefore as the members Math. 17. 5. & 23. 8. 10. do not guide, direct and govern themselves, but submit themselves to be guided and directed by their head; so must we not direct and rule ourselves by our own wisdom, but wholly give over ourselves to be lead and ruled by him. And this is lively set down by the Apostle, 1. Cor. 11. 3. 1. Cor. 11. 3. Christ is the head of every man, and the man is the woman's head; and God is Christ's head. That is, as Christ did nothing of himself, but by the counsel and direction of his father, so ought every man to do nothing by his own wisdom and direction, but as he is guided and ruled by Christ his head; and so likewise the woman is to follow the direction and counsel of her husband, who behaveth himself towards her, as Christ to his Church, and not her own conceit. And if we thus give ourselves to be ruled and directed by Christ Christ is our only wisdom. our head, and abandon our own wisdom, we thus becoming fools in ourselves, shall be wise in Christ: 1. Cor. 3. 18. Whereas contrariwise, if we will not submit ourselves to 1. Cor. 3. 18. be guided and governed by Christ, but follow our own inventions, and be directed by our own wisdom, then though we be never so wise in the world, we shall be infatuated, and whilst we labour to be wise in show, we shall become fools in truth: Rom. 1. 21. 22. As therefore without the direction Rom. 1. 21. 22. and government of the head, all the members are out of order, and perform their functions and actions amiss, the foot stumbleth, the tongue balleth out follies, the hand faileth in all actions; so if we be not guided by Christ our head, we shall stumble and fall into all errors, heresies and sins; when we think to speak most wisely, we shall but blurt out our own follies; when we purpose to perform glorious and good actions, we shall do such things as in themselves are wicked, or after so ill a manner, and for such ill ends, as that our actions which we deem best, shall be odious, and displeasing in the sight of God. And so much concerning the unity, and unanimity of the Church. The fourth point expressed, is the liberty thereof out of their captivity; in these words: And they shall come up out of the land, or, They shall ascend from the earth, etc. Some expound these words of the liberty of the jews Exposition. and Israelites out of their corporal captivity, and of their return into the land of Canaan out of Assyria and Babylon. But this interpretation cannot stand, because the Israelites never returned out of their captivity, as appeareth by the second judgement before threatened, vers. 6. and also by the event, as histories bear witness; neither is it here said, that Funccius' comment. lib. 1. pag. 23. they shall ascend out of Chaldea, Assyria or Medea, or that they shall come up to judea or Chanaan, but indefinitely that they shall ascend out of the land. Moreover, the children of juda came up out of their captivity of Babylon, long before the coming of the Messias, whereas the Prophet here speaketh of the coming up of the people after his coming, by virtue of that union which should be between them and their head: and therefore it cannot be understood of that corporal liberty and local coming out of Babylon. Seeing then these words cannot be understood of a carnal and corporal liberty, & deliverance out of a worldly & temporary captivity; it followeth necessarily that we expound them of spiritual liberty and deliverance of the whole Israel of God, his Church and faithful children, consisting of all nations, jews, Israelites, and Gentiles, out of the miserable servitude and captivity of sin, Satan and the world, effected by jesus Christ their Saviour, and most perfect Redeemer. And this exposition agreeth well with the context and The freedom of the jews compared with our freedom by Christ. circumstances of the place: for having in the former words showed, that the Church and faithful people of God, belonging to his eternal election, should be effectually called, and being collected and gathered out of the world, should be joined to the Church and kingdom of Christ, he acknowledging them for his subjects and members, and they acknowledging him for their head and king; now he showeth that these who were thus effectually called, should by their Saviour Christ be justified, sanctified, and in the end perfectly glorified. All which he signifieth by this phrase of coming up out of the land, wherein he alludeth to the corporal & local coming up of the people of juda, out of Babylon to jerusalem. For as they were set at liberty out of the hands of their enemies, and came up out of their captivity unto the land of Canaan: so the faithful being united to Christ, and having made choice of him to be their king and head, are by him redeemed and set at liberty out of the hands of their spiritual enemies, and come out of the land of their captivity, and out of the dominion of their tyrannous Lords, sin, Satan, the world and the flesh, and so ascend into the spiritual Canaan, and new jerusalem, that is, first, into the kingdom of grace, and then into the kingdom of glory, where they enjoy the perfect liberty of the sons of God. The land therefore out of which the Church and people of God ascend, is the land of darkness, the kingdom of Satan, sin and the world; the place whereunto they ascend, is the kingdom of jesus Christ, first the kingdom of grace, and then the kingdom of glory; for as soon as Christ hath chosen his Church to be his subjects and members; and they have chosen him to be their king and head, than the will of their sovereign is, that being elected his subjects, they should no longer live in the kingdom of sin and Satan, where they were captives, but that they should be admitted into his own kingdom, that where he their king is, there they his subjects should be also: as it is, joh. 17. 24. 12. 26. joh. 17. 24. 12. 26. Now they are said to ascend out of the land, because the kingdom of sin and Satan is worldly, earthly and below; whereas the kingdom of Christ is spiritual, heavenly and above; and therefore they who will come unto it, must not lie groveling upon the earth, but must ascend unto it. And of this the earthly jerusalem was a type, which was situated in a high place; in regard whereof the children of juda, when they came out of the land of their captivity, were said to ascend out of the land. And to this the Prophet here alludeth, as also the Prophet Esay, Chap. 2. 2. Esa. 2. 2. The Church then, and people of God, after that they are redeemed and set at liberty by Christ, must not abide below in the kingdom of darkness, but they must ascend into the kingdom of Christ, the kingdom of grace, where they are to live like God's subjects, and do service to their Lord and Saviour, who hath redeemed them to this purpose; 1. Cor. 6. 20. and then to the kingdom of glory, where they shall receive a rich reward for their service, even a crown of glory, and everlasting happiness. First then they must ascend out of the kingdom of darkness, Of our coming out of the power of darkness by vocation and justification. sin and Satan, into the kingdom of grace: which is done first, when as jesus Christ hath effectually called them, gathered them into his Church, and united them unto himself, making them members of his own body, by virtue of his holy spirit, and the fruit thereof a lively faith. By which union they have right and propriety unto the righteousness, death and merits of Christ their head, whereby they are justified in the sight of God: for the justice of God being fully satisfied by the death and merits of Christ, and the debt of our sins being discharged, they are pardoned and done away, and we being clothed with his righteousness and actual obedience, are accepted and reputed of God as just, and so reconciled unto him, and adopted for his sons in Christ. And this is the first kind of our ascending out of the land and kingdom of darkness, when as we are freed and delivered out of the power of Satan and sin, in respect both of the guilt and punishment thereof; so that now it cannot condemn us, nor any longer detain us as prisoners under the arrest of the law, in the prison of death and utter darkness. And of this ascension the Apostle speaketh, Ephes. 2. 4. 5. 6. Secondly, they ascend out of the kingdom of sin & Satan, Ephes. 2. 4. 5 6. Our coming out of the power of sin by sanctification. into the kingdom of Christ, when as being united unto him, they have part in his death and resurrection, by the virtue and power whereof sin is mortified in them, and they raised from the death of sin, to holiness and newness of life: so that now their hearts and affections, their words and actions, their life and conversation is quite changed; for whereas whilst they lived in the land of darkness, under the kingdom of sin and Satan, they were wholly earthly, carnal and diabolical: now being ascended out of the land into the kingdom of Christ, they are spiritual and heavenly: their heart and affections which in former times did lie groveling on the earth, minding nothing but worldly and carnal things, are now mounted aloft, so that though their bodies be on the earth, yet their conversation is in heaven, from whence they expect their Saviour, the Lord jesus Christ, Phil. 3. 20. And being risen with Christ, they do not Phil. 3. 20. seek those things which are on the earth, but those things which are above; as the Apostle speaketh, Col. 3. 1. And as Col. 3. 1. they rise aloft in heart and affections, so also in words and actions, which are not as in former times carnal and earthly, but spiritual and heavenly. Of this ascension the Apostle speaketh, Rom. 6. 4. 5. 6. And this is that first resurrection, of Rom. 6. 4. 5. 6. which john speaketh, in which whosoever have their part are blessed, because on such the second death hath no power: Apoc. 20. 6. Apoc. 20. 6. And thus the Church and people of God ascend out of the land of darkness, and the kingdom of sin and Satan, first by their justification, whereby they are freed from the imputation, guilt and punishment of sin, so that it cannot Rom. 8. 33. 34. accuse and condemn them; and secondly by their sanctification, when by virtue of God's spirit dwelling in them, and applying unto them the death and resurrection of Christ, they do by little and little subdue and mortify the power of sin, so that it doth no longer reign and rule in them as Rom. 6. 12. in former times; and having lessened and abated the corruption, do begin to rise from the death of sin to newness of life, yielding voluntary obedience to God's commandments. The second manner of the Churches going up, or ascending, Of our ascending out of the land of darkness, into the kingdom of glory. out of the land of darkness, the kingdom of sin and Satan, is, when they ascend into the kingdom of glory; whereof there are three degrees; the first whereof is in this life, which is only in hope, and in respect of the certain assurance of their full and perfect deliverance out of the kingdom of sin and Satan, and of their entrance into and possession of the kingdom of heaven. The which their hope and assurance is grounded upon their union with Christ; for being assured that Christ their head, clothed with their flesh is ascended into heaven, they have no less assurance that they his members shall also ascend thither, seeing the union between them is inseparable. And this is that ascension of which the Apostle speaketh, Ephes. 2. 4. 5. Of which in respect Ephes. 2. 4. 5. of the certainty of faith, God's people have such full assurance, that they are said not only to hope for it, but already to have entered into it, and to have taken possession of it, joh. joh. 3. 36. 3. 36. He that believeth in the Son, hath everlasting life. So 1. joh. 3. 14. We know that we are translated from death to life, 1. Joh. 3. 14. because we love the brethren. The second degree of their ascension out of the kingdom of sin and Satan, into the kingdom of glory, is at the time of their dissolution, when their bodies resting in the grave, their souls have entrance into a real possession of the heavenly joys. And of this the Wise man speaketh, Eccles. 12. 7. And dust returns to the earth as it Eccles. 12. 7. was, and the spirit returns to God that gave it. And the Apostle Paul thus desireth to be dissolved, that his soul might be with Christ: Phil. 1. 23. Phil. 1. 23. The last degree is their full and perfect liberty, which shall be at the day of the general resurrection, when as body and The last degree of our liberty. soul shall be united together, and being fully freed from the power of Satan, sin, death and corruption, shall for ever inherit the unspeakable joys of God's Kingdom. And this also they attain unto by virtue of that union which they have with Christ, whereby their bodies and souls being inseparably joined unto him, they by virtue of his spirit dwelling in them, and applying unto them the power of his resurrection, are also raised and ascend into heaven, that where he their head is, there they his members may be also. And of this the Apostle speaketh, Rom. 8. 11. But if the spirit of him Rom. 8. 11. that raised up jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because his spirit dwelleth in you. And this is that full liberty and perfect redemption of which our Saviour speaketh, Luke 21. 28. When these things begin to come to pass, then look Luk. 21. 28. up and lift up your heads, for your redemption draweth near. And this is the meaning of these words. The doctrines which from hence arise are these. First, we may observe, that The Doctrines. after Christ hath gathered his Church, and they being gathered, That as soon as we are united to Christ, we ascend out of the kingdom of darkness. have by a lively faith chosen and embraced him for their King and head, then presently they ascend out of the land of darkness, the Kingdom of sin and Satan; and that in respect both of their justification, whereby their sins being not imputed, they are freed from guilt and punishment, and are accepted as righteous, being clothed with the righteousness of jesus Christ; and in respect of their sanctification, whereby they are freed from the power and corruption of sin; when as the Spirit of God dwelling in them, apply unto them the virtue of Christ's death and resurrection, whereby their sins are by little and little mortified and subdued, and they raised from the death of sin, to holiness and newness of life. Whosoever therefore are gathered into the Church, and have chosen Christ for their head, they may be assured that they are justified in God's sight, and so freed from the guilt and punishment of their sins; and also that they are sanctified, and in some measure freed from the power and jurisdiction of sin, so that it shall no longer reign in their mortal bodies; for these go inseparably together, so that having one, we may be assured Rom. 6. 12. that we have all the other, and that wanting one, we want all the rest. Secondly, we may observe, that the Church being set at liberty out of the land of darkness, doth ascend into the The true members of the Church are not carnal but spiritual. Kingdom of God; first into the Kingdom of grace, and then into the Kingdom of glory. So that the Church of Christ, and all the true members thereof, are no longer earthly, carnal, and worldly, but spiritual and heavenly; they are no more citizens of the world, but of the new jerusalem which is above; their hearts are not now groveling on the Phil. 3. 20. earth, but they have their conversation in heaven, minding not earthly but heavenly things. For after that our Saviour Christ our sovereign Prince, having overcome our spiritual enemies, in whose bondage we were enthralled, hath pronounced the sentence of our liberty, we then begin to shake off the bolts and chains of our sins and corruptions, and to come out of the prison and power of sin and Satan; neither will we then make a stay there, but make all haste possible to get out of their kingdom and dominion, lest again we should be overtaken and enthralled in their bondage: and because no other place can secure us from this danger, therefore we ascend into the kingdom of Christ, desiring his aid and protection, who alone is able to defend us: and forasmuch as whilst we continue in the suburbs of this kingdom the Church militant, although we be never overcome, yet we are continually assaulted with our spiritual enemies; therefore we continually desire and hope to enter within the walls of the heavenly jerusalem, the Church triumphant in heaven; where not only we shall be free from danger of being subdued, but also from assault and molestation: in the mean time, settling our minds and hearts not upon things present, but upon those future joys, of which we are assured when we shall be admitted citizens of God's kingdom of glory, and attain unto our full redemption. And these are the steps and degrees whereby we ascend out of the land of darkness, into the kingdom of glory, The degrees whereby we must ascend out of the land of darkness. the highest whereof none can attain unto, but they who begin at the lowest: for first we must be subjects of the kingdom of grace, before we be subjects of the kingdom of glory; we must first be members of the Church militant, before we be members of the Church triumphant; first we must enter into the suburbs, before we can come into the city; first we must have assurance of our heavenly inheritance by faith and hope, before we shall enjoy the actual possession: and lastly, we must have our minds, hearts, and affections transported into our heavenly country, or else our bodies & souls shall never ascend thither. So that in this point also, one of these steps and degrees being ascended, it giveth us assurance that we shall still ascend till we come to the highest; and on the other side, if we begin not at the first, we shall never ascend to the last, namely, the glorious joys of God's kingdom. The last thing to be considered, is, by what virtue and power we ascend out of the land of darkness, into the kingdom By what virtue and power we ascend out of the land of darkness. of glory; to wit, not our own, but jesus Christ's; for he alone is it, who by his death and merits, hath set us free out of the land of darkness, and delivered us from the guilt and punishment of our sins; and he only it is, who by virtue of his Spirit, applying his death and resurrection unto us, doth enable us to ascend out of the power of sin, and to subdue and mortify the corruptions thereof. And none but he raiseth up our minds from the earth and earthly things, and giving us entrance into his heavenly joys by faith and hope, doth transport our hearts and affections thither, whither our souls and bodies shall afterwards ascend. In a word, it is he alone, who by virtue of the same spirit, uniting us unto him as members of his body, doth cause us to ascend in soul at the hour of death, and in body and soul joined together at the general resurrection, and giveth them full and actual possession of God's kingdom. And therefore let us beware, that we trust not to ascend up into heaven by the broken ladder of the merits of Saints, or our own works and worthiness, for so shall we rob Christ of his glory, and ourselves of all comfort in this life, and happiness in the life to come: seeing these rotten and broken steps will most fail us when we most rest upon them; but let us look to ascend by Christ alone, who is the only sound and strong ladder, upon which the Angels descend to carry us up with them into Abraham's bosom, john 1. 51. and the true and strait John 1. 51. way whereby we may ascend out of this vale of misery, into the Kingdom of everlasting glory: as himself speaketh, john 14. 6. john 14. 6. And thus much concerning the description of the Church's happiness, under the government of Christ their head. In the last place, this their felicity is amplified in these words; for great is the day of Izreel. The which words by others are otherwise translated and The exposition. expounded. Some read them thus: When as the great day of Izreel shall be, or shall have been: some thus; Although great shall be the day of Izreel. Both understanding by day of Izreel, the day of the calamity of the people, when they were overthrown in the valley of Izreel, and so led captive by their enemies. According to which translation, they make this to be the sense of the place; that after this great destruction, the Lord would cause this great deliverance; or although this great calamity should certainly befall them, yet this should not hinder the performance of God's promises, concerning the prosperous estate of the Church, under the government of Christ their head. But as I take it, we are not to understand here by this great day of Izreel, the day of their great affliction and calamity, but the day of their great felicity and happiness, not the day of their overthrow and captivity, but of their restoring and deliverance out of their enemy's hands: for in the fift verse he had spoken of this judgement, and now he speaketh only of mercy and deliverance, whereby he would comfort God's people, who were dejected with the former threatenings: as appeareth by that both which went before, and that also which followeth. Now it is called the great day, because it should be a day wherein the Lord would show the greatness of his mercy, power, wisdom, and goodness, in the deliverance of his people, and the destruction of their enemies: and because it should be a day of great rejoicing and triumph to the Church, when as they should be gathered together under their head and King jesus Christ, and by him be delivered out of the land of darkness, and kingdom of Satan, where they were enthralled; and so ascend into the Kingdom of God, the kingdom of grace first, and afterwards the kingdom of eternal glory. And it is called the day of Izreel, because it is a day of their redemption and salvation: so Luk. 19 41. 44. Where by Izreel we are to understand the Luk. 19 41. 44. seed and sons of God; not as in the fourth verse, the seed which God would scatter and disperse, but which in the time of the great harvest, he would reap and gather into his garners of grace and glory. And this is the meaning of the words. The doctrine which from hence ariseth is this. Here we may observe, what What is the chief day of our rejoicing. we are to esteem the day of our great rejoicing, and as it were our solemn festival; not wherein we attain some worldly riches, or temporary preferment, or wherein we are freed from some corporal calamity, although in some measure we may lawfully rejoice in these respects: but the day of our joy and triumph is, when as we are delivered out of the bondage of Satan, and are gathered into the Church of God, and are ruled, protected, and governed by Christ our head, seeing in this day we are freed from the greatest evils, and advanced to the greatest dignities and preferments. And therefore let us say with the Prophet David upon an other occasion; This is the day which the Lord hath made, let us rejoice and be glad in it: Psal. 118. 24. And that we may show Psal. 118. 24. and testify this our joy and gladness, let us solemnly assemble together to praise God's name, and to render thanks to God, as for all other his benefits, so especially for this great work of our deliverance. FINIS. LETCURES UPON THE SECOND CHAPTER OF THE PROPHECY OF HOSEA. THe argument of this chapter is like The argument. unto the former; for herein the people of Israel are accused, and sharply reproved for their sins of idolatry, and unthankfulness towards God, and withal God's fearful judgements are denounced, both against the whole Synagogue, and Church of Israel, and also against the particular members thereof. With which threatenings, lest the faithful and true children of God, should be too much amazed and beaten down with excessive grief, for the downfall of the Church; he raiseth them up again with sound comfort, preaching unto them the glad tidings of the Gospel, wherein he foretelleth their reconciliation with God, the espousals of the Church to her husband jesus Christ, and the manifold benefits which should accompany this happy contract. And this is the main argument of this chapter. Out of The analysis. which we may observe the parts thereof, which are two: first, legal threatenings: secondly, evangelical promises. The first part beginneth, vers. 2. and continueth to the 14. Wherein is set down both their sin and punishment, and these are intermixed one with another. Their sin is twofold: first, their idolatry: secondly, their ignorant ingratitude, which also consisteth of two branches: first, their ascribing of all the benefits which they enjoyed to their idols, vers. 5. Secondly, their not acknowledging God to be the author of them, vers. 8. Their idolatry is set down in the 2. 3. 4. and 5. verses. Wherein is contained, 1. a denunciation of a divorce between God and the Church of Israel, vers. 2. And the cause thereof, namely, her spiritual whoredoms, vers. 5. The dinorce is first enjoined that it should be denounced, and then the causes or ends of the denunciation are expressed; which are two: First, that the Church of Israel taking notice of it, might lay it to heart, and be moved thereby to repent of her spiritual whoredoms, vers. 2. And secondly, that she repenting, the Lord might not be moved in his just displeasure to punish, neither her, vers. 3. nor her children, vers. 4. And this is the general resolution of this chapter. Now let us come to the words themselves. Vers. 1. Say unto your Verse 1 brethren, Ammi: and to your sisters, Ruchamah. In the last verse Exposition. of the former chapter, the Prophet had showed that the faithful which appertained to God's election should be gathered together, & should set over themselves one head jesus Christ; and so becoming subjects of his kingdom, and members of his body, should by virtue of this union ascend out of the kingdom of sin and satan, into the kingdom of grace and glory: Now he exhorteth them to congratulate one another, in respect of these great benefits received, and with mutual encouragements to stir up every man his neighbour and brother, that with a godly care, and earnest desire and endeavour, and with a lively faith they would receive and apply to themselves this grace of God and most merciful benefits, which in Christ are offered unto them; and not only so, but being themselves made partakers of these inestimable benefits, he exhorteth them not to rest contented with their own happiness, but to labour, that it may be communicated to their brethren; and being escaped out of their miserable servitude into the glorious liberty of the sons of God, he moveth them to persuade others, to participate of their freedom; and being converted to the faith, and added to the Church themselves, he stirreth them up to labour for the conversion of others, and consequently for the propagation of the Gospel and kingdom of jesus Christ. So that (as I take it) this verse is as it were an appendix or consectary unto the two former, containing in it a duty, which those that were converted & added unto the Church, aught to perform to their neighbours and brethren, both according to the spirit, and also according to the flesh; namely, that being themselves ascended out of the valley of darkness into the mountain of God, they should by their exhortations and encouragements congratulate these benefits one with another, upon whom they were bestowed, and move others to ascend with them. The which duty the Prophets Esay and Micha foretell should be performed of the faithful, in the time of the Gospel, as appeareth, Esa. 2. 2. 3. Mich. 4. 1. 2. And therefore seeing this verse dependeth Esa. 2. 2. 3. Mich. 4. 1. 2. upon the former, containing in it a consequent duty of those gracious benefits, which through Christ, God bestoweth upon the faithful, I think it may well be referred and adjoined to the former chapter. But let us come to the words themselves, wherein two things are to be considered: first, the parties to whom this duty is enjoined: secondly, the duty which by them is to be performed. The parties who must speak to their brethren, are those of whom he had spoken in the former verse, namely, such as were gathered into the Church, united unto Christ, and had ascended out of the land of darkness into the kingdom of grace; they being ascended themselves must persuade their brethren to ascend with them. For before ourselves are called, united unto Christ, justified and sanctified, we neither can nor will exhort others to participate of these benefits, because we have had no taste nor feeling of them; nay, rather we are ready to draw others from ascending to the mountain of God, into the land of darkness, that together with us they may have the fruition of the pleasures of sin, and wallow in the filthy puddle of worldly delights, which we deem the greatest happiness, because we have had no sense nor relish of better things. But when once our minds are enlightened, and we discern, that the pleasures of sin are in themselves base and vain, and also in the end bring death and utter destruction; and withal perceive the excellency of God's spiritual benefits, which he bestoweth upon the faithful, and have ourselves attained unto some assurance of them; then do we not only for our own part contemn those things which we so highly prised in former times, but also persuade others to scorn and loathe them; then do we not only ourselves enjoy our heavenly happiness, but exhort others to congratulate our joy, who already are partakers of it, and to persuade those who have not as yet tasted of it, that they will labour to attain unto it. The duty which by these is to be performed, is, that they speak unto their brethren, that is, that they would exhort and stir them up, either to begin to ascend into the kingdom, if they have not yet ascended; or if they have, to congratulate with them in this great happiness, and so with mutual encouragements to move one another with all care, alacrity and diligence, more and more to ascend out of the land of darkness, and to adjoin themselves more firmly and nearly unto the kingdom of Christ. In which duty of exhortation and encouragement, we are to consider two things: first, the persons to whom it is directed, and secondly the matter of the speech itself. The persons are their brethren and sisters, that is, all that belong to God's election, whether they be called already, or to be called; for these are to be exhorted that they ascend, the other to be encouraged in their course, that with alacrity they may more and more ascend. And because none precisely knoweth who amongst those who are not yet called belong to the election of God, therefore all our neighbours & acquaintance, are to be exhorted and invited that they would ascend with us. And to this duty we are bound by the law of charity, whether we respect our love towards God, or towards our neighbours; for our love towards God bindeth us to seek the advancement of his glory, by the enlarging of his kingdom; the which we do, when as by our exhortations and holy example, we gain men to Christ. Again, we ought to love our brethren as ourselves; which if we do, then being escaped out of the kingdom of Satan, and ascended into the Kingdom of God, we will use all our care and endeavour, that they likewise may be delivered and ascend with us. And this is done either when one private man doth exhort, persuade, and encourage an other, both by word, and holy example of life, to become a true member of the Kingdom of Christ; or when God's Ministers by their public preaching perform this duty; which is of all other means most effectual, as being Gods own ordinance, instituted for the gathering together of the Saints, and Ephes. 4. 11. 22 Rom. 1. 16. his strong power unto salvation to every one that believeth. But howsoever all men are to be invited and exhorted to ascend into the Kingdom of Christ, yet this is effectual only to those, who are indeed brethren and sisters: that is, such as belong to God's election, whether they be called or not called. Neither doth it hence follow, that because others are called in the ministry of the word, Ammi and Ruchamah; that is, the people of God who have obtained mercy; that the word of God should be false, or they deluded; seeing there is no cause in the word, why indeed they should not be the people of God, and partakers of his mercy, but in themselves, namely, their own infidelity: for if they would believe this speech of the Gospel, they should in truth be God's people; whereas not believing, they lose this title and dignity, and so as much as in them, give God the lie; as the Apostle speaketh, 1, john 5. 10. But God is true of his word, 1. john 5. 10. for the voice of the Gospel is general and indefinite, and never particularly applied but by the faith of the hearer; and therefore being delivered to a multitude, though many reject it, yet of some amongst them it may be said that they are the people of God; namely, those who receive it by a lively faith. And so much for the persons who are to be exhorted. The matter of the speech which containeth in it the main arguments, whereby the exhortation is enforced, is in these two words, Ammi, Ruchamah: that is, ye are my people, ye have obtained mercy; or, O ye my people, O thou who hast obtained mercy. The which is the voice and glad tidings of the Gospel, containing effectual motives, to move all to ascend into the kingdom of Christ, if they be not already ascended; or more and more to ascend, if they be already gone up. For the first, those that are the people and subjects of God, are not to dwell in the land of darkness, under the government of sin, Satan, and the world, but to ascend into the kingdom of their own King: but we are now become the people and subjects of God; for though in former times our sins moved the Lord to reject us from being his people, and to exile us out of his kingdom, suffering us to be dispersed as captives in the land of darkness, and in the bondage of Satan; yet now Christ our head hath satisfied God's justice for our sins, appeased his wrath, reconciled us unto him; so that now again he is content to admit us for his people and subjects: and therefore let us no longer abide in the land of darkness, and in the captivity of Satan, from which Christ hath freed us, but being delivered and admitted Gods subjects and people, let us now adjoin ourselves unto his kingdom, and obediently submit ourselves to his government. So those that have already begun to ascend, may be hereby moved more and more to go 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 have obtained his mercy, why should the huge weight of their sins weigh them down, and keep them from ascending in the assurance of faith, seeing God is gracious unto his own people and inheritance, and in his mercy hath done away all their sins? and therefore, seeing they have obtained Gods infinite mercy, they have a sufficient medicine for their greatest misery. If they be the people of God, who have obtained mercy, then may they be moved hereby to ascend in their affiance, trusting in the providence of their all-sufficient and most bountiful King; and not suffer their minds to be tied unto earthly means and secondary causes, presuming in their abundance, and despairing in their want. If they be God's people, then may they ascend in hope, that they shall, being his subjects, be admitted into his kingdom both of grace and glory, and be made partakers of the riches and royal benefits of them both, and not suffer transitory trifles to be the end and top of their hopes, seeing they are advanced to higher dignities. Then also are they to ascend in their fear; for if they be the people and subjects of God, then are they to fear the anger and displeasure of their Sovereign, as the greatest evil; and in regard hereof, to be much more careful and fearful lest they offend him, than any mortal man. And so likewise in their love; for if they be God's people, who have obtained mercy and assurance of God's kingdom, then what sottish folly were it, to place their love upon the vanities of the world, which are of no value nor continuance, and not rather on God, heaven and heavenly joys, which are most excellent and permanent? And this is the meaning of these words. The doctrines which from hence arise are divers. First, here we learn, that The Doctrines. when we have assurance of those main benefits, our effectual That we ought to rejoice in the fruition of God's benefits. calling and union with Christ, our redemption, justification, sanctification, and eternal salvation, more to rejoice in them, then if we were made owners of the whole world: neither must we smother this joy in ourselves, but with mutual congratulations communicate it with our brethren. For this is a consequent duty and effect of the former benefits received; as appeareth in this place, as also Rom. 5. 1, 2, 3. To which Rom. 5. 1, 2, 3. duty we shall easily be moved, if we often call to mind our passed misery and present happiness. For if beggars when they attain to great riches, bondmen when they are redeemed out of miserable servitude, and every one who escapeth out of desperate & deadly dangers, are even so ravished with such tickling joy, that their hearts, like too straight and weak vessels, would break to contain it, unless they did unburden them by communicating them unto others; then if we consider our former beggarliness and baseness, and our present honours and preferments, our cruel and miserable servitude under sin and Satan in time past, and our glorious and happy liberty, unto which we have now attained; the great and mortal dangers of plagues and grievous punishments, the anger of God, the curse of the law, and eternal death and condemnation; all which we have fully escaped, being not only delivered from the evil which we feared, but possessed in the certainty of assurance, of such happiness that we could not hope for, nor so much as conceive and wish for: how can our hearts contain such ravishing joys? how can our tongues be silent, and not unburden our minds, by congratulating them with those who are made partakers of the like happiness? And if thus we not only joy in ourselves, but all rejoice with others, then shall we hereby be stirred up to praise the Lord, who is the chief and only cause of all our joy and happiness; and by this holy exercise of our thankfulness, we shall more and more confirm our assurance of the former benefits; for these are mutual causes one of an other. Whereas contrariwise, our not praising God, argueth our little joy, and our small joy our little assurance, and base esteem which we make of this unspeakable happiness. Secondly, as we are to congratulate this our joy with those That we ought to persuade others to communicate with us in our joy. who are partakers of it; so are we by our persuasions and exhortations to move others who have not yet tasted of it, that they labour to attain unto it; for this the law of charity requireth at our hands, our love towards God, which we manifest when as we labour for the advancement of his glory in the enlarging of his kingdom; and our love towards our neighbour, which is principally showed in seeking their conversion and eternal happiness. With which charity whosoever is endued, he cannot choose but perform this duty; for as the Sun cannot keep unto itself 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 joineth unto it: so they who are illuminated with the light of knowledge, cannot keep it from shining unto others; and those who are inflamed with the zeal of God's glory, and love of their brethren, cannot choose but labour to make those who are about them like unto them, and partakers of those benefits which they enjoy. Examples hereof we have, john 1. 41. 45. and chap. 4. 28, 29. Thirdly, we are to observe, to whom this duty doth appertain; namely, to all those who are made members of the That all the faithful must labour to gain others to the Church. church, whether they be public or private persons; for there is none which are in respect of their meanness of gifts exempted, seeing there is not any who hath received such a small talon, but that if he will profitably employ it, he may thereby gain some glory to his Lord and master, and in some respect or other, bring some benefit to his brethren, either by instruction, consolation, exhortation, or holy example of life. But howsoever this duty belongeth to all, yet especially to God's Ministers, who are appointed of God, both to be the spiritual fathers by whom men are begotten unto God, and converted to the faith; and also to be the nurses, who by the milk of the word are to nourish and bring up in their spiritual 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, persuading the obstinate, confirming the weak, and comforting and encouraging those which are ready to faint, and by all means labouring, that those who are not converted, may be gained unto Christ; and likewise, that those who are already added to the Church, may be more and more strengthened and confirmed in their spiritual union with Christ, and communion with the Saints. Fourthly, we are to observe, 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 that we do not know who these are, because Gods That we must labour to inform all in God's truth. secret counsel & decree of election is known only to himself, therefore we are to exhort, instruct, and persuade all to become members of the Church, so far as in regard of our state and calling we possibly can: for the Spirit bloweth where it listeth, and can easily cause Lions, Tigers, and Cockatrices, to become the sheep of Christ; he can make idolatrous Abraham the feather of the faithful; bloody and barbarous Manasses, an humble convert; a persecuting Saul a preaching Paul; and a lewd chief a holy confessor: and therefore say not in thy heart, I will spare my labour, because this or that man is too wicked, too worldly, too covetous, too proud to make a Christian, seeing the Lord is able of stones to raise up children unto Abraham, to humble the most proud and obstinate, and to sanctify the most profane; neither is he only able to do it, but also often doth it, to show the infinite riches of his wisdom, power, mercy and goodness, and that our salvation is not for our own works or worthiness, but of his own free grace and undeserved love, that so he may be all in all, and have the whole glory of his own work. Fiftly, we are to observe the main arguments which the The arguments which we must use for the conversion of others. faithful are to use, that they may persuade others to ascend with them, out of the land of darkness, into the kingdom and Church of Christ: namely, because they were the people of God, and therefore they are to ascend into the kingdom of their Lord and redeemer. And lest their sins, and God's justice and wrath, should discourage them, it is further said, that they have obtained mercy and remission of their sins, and are now reconciled unto God in Christ. Whence we learn, what is the strongest inducement, and most forcible argument to move any to leave the kingdom of darkness, and to adjoin themselves unto the Church of God, namely, when they hear, and hearing believe, that they who were aliens and strangers, are now in Christ become God's subjects and servants; that they whom the law for their grievous sins excluded from all mercy, and made obnoxious to God's wrath, are now in Christ made partakers of God's mercy, whereby they have the remission of their sins, and are so reconciled to their Lord and Sovereign. So long as a malefactor, who hath deserved death, knoweth that his Prince is justly displeased with him, and intendeth to prosecute the law against him, he fleeth his kingdom, and liveth in voluntary exile: but if he hear that the prince's son favoureth him, and hath obtained his father's pardon, and reconciled him unto him, this is a strong motive to persuade him to leave the strange country where he liveth, and to return again into the kingdom of his Sovereign. So we (who are grievous malefactors; which by transgressing Gods law have made ourselves subject to to his wrath, and obnoxious to the punishment of the law, eternal death, whilst we remain in this case) flee from God's presence, and as much as in us lieth (though it never lieth in us) we banish ourselves out of his kingdom and jurisdiction; but when we hear that Christ his dearly beloved son hath obtained our pardon, and reconciled us to his father, then, and not before, we approach his presence, and adjoin ourselves to his kingdom. It is then the preaching of the Gospel which gathereth us into Christ's kingdom. For it is Gods strong power unto salvation to all that believe, whereby he persuadeth us to come out of Satan's kingdom, and to adjoin ourselves unto his Church. And therefore those who seek the conversion of others, they must not only denounce legal threatenings against sin, for this will make men rather flee from God, then come unto him, but having by the law brought them to a sight of their misery, in regard of the curse thereof, the anger of God, death and condemnation which they have deserved, than they are to preach the glad tidings of the Gospel, whereby they may be assured of the remission of their sins, and reconciliation with God; and so be moved to come unto Christ, and to adjoin themselves to his Church. Examples hereof we have: Act. 2. 38. 39 2. Cor. 5. 18. 19 20. Act. 2. 38. 2. Cor. 5. 18. Gal. 3 26. That we must continually labour to convert others to the faith. Gal. 3. 26. 27. 28. Now we are further to observe, that we are not to deliver this glad tidings of the Gospel, for the conversion of those who are not yet called, once or twice, or divers times; but continually till they be converted, we must teach them, persuade and exhort them to ascend out of the land of darkness, into the kingdom of Christ: for he doth not define and determine a certain number, but indefinitely and absolutely commandeth us that we should speak unto them. For God calleth not all at the same hour, but some at one time, and some at another, neither doth he make the word effectual for the conversion of all sinners at the first hearing, but in some he lets it often outwardly sound in their ears, before by the inward working of his Spirit he openeth them, and inclineth their hearts to believe and embrace it; lest we should ascribe the whole praise of our conversion unto the ministry of man, which is principally due to his holy spirit, who is the chief cause thereof. As therefore the pool of Bethesda did not at all times cure diseases, but only when the Angel descended and infused virtue into the water, and yet nevertheless the people at all times watched that they might be ready to put in their friends when the opportune time came; so these rivers and streams of the Gospel, which run from the sanctuary, have not always virtue and power in them to heal our diseases and sores of sin, but then only when the spirit of God descendeth, and by his secret working infuseth virtue thereunto; and therefore we are continually to watch for this time, in the mean while using the means continually appointed by God to this purpose. Neither doth he determine the presence, before whom, or the place where this duty must be performed, but indefinitely and absolutely he enjoineth us to speak unto our brethren and sisters. Whence we learn, that there is no presence or place exempted from this duty, but we are to exhort all in all places to come unto Christ, and to leave the kingdom of darkness; publicly in the ministery of the word, and in private conferences, at home and abroad, in the congregation, and in our chambers, as occasion shall be offered for gaining our brethren unto Christ's kingdom. For as the spirit of God is restrained to no time, so neither to any place, but he converteth both when he will, and also where he will. The sixth thing to be observed, is the change of the names, Great difference between the effects of the law and the Gospel. Lo-ammi, into Ammi, and Lo-ruchamah into Ruchamah; whereby is signified that there is a great change in the time of the Gospel, from the state of things under the law: for those whom the law scattered, the Gospel gathereth; those whom the law made strangers and enemies, the Gospel maketh subjects and friends; those whom the law debarred of mercy, are by the Gospel received to mercy; those whom the law condemned, the Gospel justifieth and saveth: so that now enmity is turned into friendship, judgement into mercy, death and condemnation into life and eternal salvation, in & by Christ our Saviour. The consideration whereof as it should fill our hearts with sound comfort, so also with true thankfulness, and our mouths also with God's praises, who hath caused this happy change, & turned our grief and sorrow into joy & gladness. Lastly, whereas God enjoineth us, to invite others unto Man's misery, the laws impotency, and Christ's sufficiency. Christ, by calling them Ruchamah, that is, such as have obtained mercy, he herein includeth their misery, the laws impotency in freeing them from it, & that through God's mercy, and Christ's merits alone we have salvation. For the first, it is include in the word, mercy; for mercy doth presuppose misery, both in respect of our sins, and also the punishment which for them was due unto us; and the laws impotency, for if we could have obtained salvation by the law, than should we not have needed mercy, because we should have been saved by our own merits; and lastly, that we have not salvation of or by ourselves, but in Christ and for his merits; for when God was displeased, there must be some means to pacify him; when we had excluded ourselves from God's mercy, there must be some other way to recover it, which could not be any means of our own, for we in stead of pacifying God for our old sins, were continually ready to anger him with new, and in stead of mercy, we by our new transgressions heaped upon ourselves new punishments; and therefore in Christ alone, God's mercy is obtained, who hath satisfied his justice and appeased his wrath by discharging our debt, bearing our sins, and suffering that punishment which we by them had most justly deserved. ANd so much for the consequent duty to be performed of the faithful, after themselves are made partakers of the evangelical benefits. In the next place the Prophet returneth to the legal threatenings; in these words: Vers. 2. Plead (or, contend) with your mother, plead with her, Verse. 2 for she is not my wife (or, as the word is sometimes taken, that she is not my wife) neither am I her husband; but let her take away (or, that she may take away) her fornications out of her sight, and her adulteries from between her breasts. Where the Lord commandeth that a divorce should be proclaimed between him and the Israelites, and withal showeth the cause or end of this denunciation, namely, that they might repent and turn from their spiritual whoredoms. But let us come to the exposition of the words, and after Exposition. observe the doctrines which arise out of them. Plead with your mother. These words may seem to contradict the former: for there the Lord promiseth, that he would gather his Church, and unite them unto Christ, that he might be her head, she his members, he her husband, and she his spouse; and now presently he threateneth that he will give her a bill of divorce, and break off the marriage between them. But we are to know, that the former words were an evangelical promise, which was not presently to be performed, but in the time of the Gospel, after the coming of Christ: but in the mean time because the Israelites were not terrified with the former threatenings, nor alured to repentance by God's gracious promises, therefore having by the former consolations comforted Gods children amongst them, who were truly humbled; now he beginneth again to thunder out God's threatenings against the obdurate and impenitent, showing that notwithstanding God would extend such mercy to the faithful in the time of the Gospel, yet this should be no privilege to exempt them who lived in impenitency from God's judgements, but he would for their sins certainly reject them, unless they speedily repent of them. And this is usual with the Prophets, to intermix mercy with judgements, consolations with threatenings, that neither the humbled may despair, nor the obdurate and impenitent presume: as also to mingle their prophecies which concerned the present time, with those which concerned the kingdom of the Messias, in the time of Gospel; for as their main end was to point at Christ, that at his coming their prophecies being fulfilled in him, he might be received; so they were not to neglect their present auditory, but by showing their sins and Gods judgements, to bring them to God by true repentance. And if this be observed it will give great light to the understanding of them, whereas contrariwise the not observing hereof causeth great confusion and obscurity. But let us come to the words themselves. Plead with your mother, etc. Where we are to consider, who they are whom the Lord commandeth to plead as children: secondly, who this mother is, that is to be divorced: and thirdly, the divorce itself. Concerning the first, divers are of divers judgements, some understand it of the faithful in the time of the Gospel, that they after they were added to the Church should plead with their mother the Church of the jews, that laying her sins to her charge they might bring her to repentance. But this cannot agree with the rest that followeth; for they are commanded to accuse her for her idolatry, in forsaking the Lord and worshipping the Heathen gods, which sin was not committed by the Church of the jews in the time of the Gospel, nor after their return out of the captivity of Babylon. Others understand it of the two Tribes of the kingdom of juda, that every one of them who were faithful, should admonish their mother; that is, their Church and synagogue, that she should take example of the ten Tribes, and forsake her idolatry, lest she should likewise be divorced and rejected. But this is not likely, seeing the Prophet was not sent to the jews, but to the ten Tribes; and therefore to them he directeth his speech for their conversion, and not unto the other, who were not belonging to his charge. Others expound it of the faithful who lived in the Prophet's time amongst the Israelites, especially the Prophets and Priests called to this public office, that they fearing God, and hating the wickedness of the times, should reprove the Church and Synagogue of Israel for her spiritual whoredoms. The which their exposition though I reject not, yet I think an other more probable, and better fitting the circumstances of the place. And that is of those who expound it generally of the rebellious and hypocritical Israelites, who when they were reproved for their sins, and heard God's judgements denounced against them by the Prophet, in stead of laying them to heart, that they might be humbled thereby, were ready to plead against God himself, and to condemn him of untruth and cruelty. For whereas the Lord had threatened that he would utterly reject them, they were ready to object; first, that this could not stand with the truth of God's promises, made to Abraham concerning the multiplying of his seed. To which objection the Prophet answereth in the two last verses of the former chapter, as I have showed. Now because the Prophet had deferred the accomplishing of that promise unto the time of the Messias, the hypocrites would be ready in the second place to object; that God had promised perpetually and continually to be their God, and that they should be his people; and therefore if he did reject them, though it were but for a time, he must needs be untrue of his promise. To this the Prophet answereth, that this imputation was not to be laid upon God, but upon their mother the Synagogue and Church of Israel: for whereas the Lord had joined her in marriage unto himself, a mutual stipulation being made between them; on the Lord's part, that he would acknowledge her as his spouse, protect her, and multiply his benefits upon her; on her part, that she would keep her conjugal faith plighted unto him, and wholly and only reserve herself for his worship and service; she had broken her covenant and falsified her faith, by forsaking the Lord, and prostituting herself unto idols, and had most unthankfully ascribed unto them, all those benefits which the Lord had bestowed upon her. And therefore their divorce was not to be ascribed unto any inconstancy or cruelty in God, but to their own whoredoms and unthankfulness. By the children then who are to plead with their mother, we are to understand all those amongst the Israelites, who upon the hearing of the divorce and rejection of the Church, were ready to expostulate with God, and (to excuse themselves) would not stick to lay the fault of their rejection upon him. Secondly, by their mother in this place, we are to understand the Synagogue and Church of Israel, and more especially their rulers and governors both ecclesiastical and civil: for whereas they above others should have maintained Gods pure worship & service, and contained their inferiors in holy obedience; they were the first who did forsake God, and betook themselves to the worshipping of idols, drawing others by their authority and example into the like wickedness; and that in a twofold respect: the first concerned their religion, when as they were misled by the false doctrine of their ecclesiastical governors, and drawn from God to their idols: the other concerned their policy, when as by their civil rulers, they were moved to join themselves in league and in near friendship with idolatrous Nations, whereby also they themselves were corrupted and seduced. Now we are further to observe, that he redoubleth the word, plead, or contend: whereby he implieth the importune impudence of the people, which was such, that their mouths would not easily be stopped, but still they would calumniate God's justice and truth; and therefore with greater earnestness (which is often expressed by such redoubled speeches) he biddeth them to plead against their mother again and again, and to lay the fault where it was, not upon God, but upon themselves. As if he should have said; Do not plead and expostulate with me, in that your mother is divorced, and you rejected as an adulterous issue; for the husband is not to be blamed for putting away an adulteress, but she rather for her filthiness and unfaithfulness: and therefore, seeing your mother hath forsaken me, and prostituted herself to idols, acquit me of all wrong and injury, and contend and expostulate with her, in that by her unfaithfulness and uncleanness, she hath moved me justly to divorce her from me, and to reject you as being an adulterous issue of an adulterous mother. The third thing to be considered, is the divorce itself between God and the Church of Israel, expressed in these words; for she is not my wife, neither am I her husband. Which that we may understand, we must know what the marriage between them was; namely, a contract and mutual stipulation; on God's part that he would be her Lord and husband, to love, protect, and provide for her, multiplying his gracious benefits from time to time, as he should see most for her good; on her part, that she would forsake all others, and cleave only and wholly unto the Lord, loving, obeying, worshipping, and performing all holy duties unto him; and finally, keeping this her faith plighted unto him inviolable. They are therefore said to be divorced, when as this contract is broken off, and the covenants not performed; as when the Lord not acknowledging her for his spouse, doth cast her off, and ceaseth to defend and provide for her; and when she withdrawing her love from God; and fixing it upon idols, breaketh her marriage faith, refusing to worship and obey the Lord her true husband, and prostituting herself by spiritual whoredom unto false gods. Now that the cause of this divorce was not in the Lord, but in the Church of Israel, appeareth by the order of the words: where first it is said, that she was not his wife; and then, that he was not her husband: for the Lord did not forsake her before she forsook him, he did not deny to be her husband, before she refused to be his wife; he did not cease to perform his covenants which he made with her, of grace, protection, and preservation, before she withdrew her love, falsified her faith, denied her service and obedience, and went a whoring after strange gods. And therefore there was no cause, why for this divorce they should expostulate with God, and impute any fault unto him; but rather they were to lay the blame upon themselves, who by their spiritual fornications had broken off the marriage knot, and had refused to be the Lords spouse; so that he was constrained to proclaim this divorce, because she had first refused him. The like place unto this we have, Esay 50. 1. Thus saith the Lord; Where is the bill of your mother's divorcement, whom I have cast off? or who is the creditor unto whom I have sold you? Behold, for your iniquities are ye sold, and because of your transgressions is your mother forsaken. Where the Lord expostulateth with the jews concerning the cause of their rejection, and showeth that the cause was not in him, but in themselves: and this he proveth by an old rite and custom under the Law, which was, that those who were put away by the husband, had a bill of divorce given unto them; and that Deut. 24. 1. parents which were deeply indebted, sold their children to satisfy their creditors; as appeareth, Exod. 21. 7. 2. King. 4. 1. But I (saith the Lord) never put you away; for if I did, where Exod 21 7. 2. King. 4. 1. is the bill of divorcement? neither did I sell you, for where is the creditor to whom I stand indebted? And therefore the fault is not in me, but in your own iniquities, and in the transgressions of your mother, why you are sold, and she divorced. So jer. 3. 8. Ezech. 16. Jer. 3 8 Ezech. 16. And this is the meaning of the divorce, which the Lord commandeth should be denounced. The doctrines which The Law and the Gospel must be intermixed in the ministery of the word. hence arise are divers. First, out of this mixture of Legal comminations, with evangelical consolations, Gods Ministers may learn spiritual discretion, neither only to thunder out the threatenings of the Law, nor wholly to stand upon evangelical promises, but in their sermons to mix the one with the other, that whilst they beat down the pride and presumption of secure hypocrites, they do not altogether exanimate & deject those who are truly humbled; and contrariwise, that whilst they comfort and raise up God's children who are afflicted in mind and dejected, they do not confirm proud hypocrites in their security and presumption. Neither is this course profitable alone in respect of hypocrites, and secure worldlings, but also in respect of Gods dear children: for being partly flesh, and partly spirit, as in respect of their spiritual part, they have need to hear the sweet comforts of the Gospel for the confirmation of their faith; so had they in regard of the flesh need to hear often of the threatenings of the Law, to restrain them from sin, to beat down pride, presumption and security, and to contain them in holy obedience. Secondly, we may observe the nature of hypocrites, who The nature of hypocrites to expostulate with God. when they suffer the punishment due unto their sins, are ready to expostulate with God, and to calumniate his justice of cruelty, as though their punishment were either altogether undeserved, or else at least far greater than their sins. To this purpose they use all frivolous pretences to excuse their faults, laying them of themselves upon others, yea rather than fail, they will not stick to accuse God that they may excuse themselves. And therefore the Lord is feign oftentimes to expostulate the matter with them, to clear himself from all imputation of fault, and to convince them of their sins, that they may be brought to true repentance. An example hereof we have in our first parents: Gen. 3. 12. Gen. 3. 12. 4 19 jer. 2. 35. Mal ●. 8. 1. King. 18. 17. Math. 25. 24. 13. In Cain, Gen. 4. 13. In the jews: jer. 2. 35. Mal. 3. 8. In Ahab. 1. King. 18. 17. In the unprofitable servant, Mat. 25. 24. 26. Thirdly, we here learn, when we suffer affliction, or bear We must not murmur against God in our afflictions. our punishment, that we do not murmur and expostulate with God, as though he dealt more severely and rigorously with us than we have deserved; but let us descend into ourselves, and examine our own hearts and consciences, and so shall we find that not the Lord, but ourselves are in fault, that our punishment is far less than our sins, and that it is the great mercy of the Lord that we are not utterly consumed, as the Church confesseth, Lament. 3. 22. And this Lament. 3. 22. course must be taken of every one of us, before we will ever be truly humbled, and brought unto God by unfeigned repentance, or before the Lord will ever be moved to pardon our sins, or release our punishment. For none will ever sorrow for those sins, of which they think they are not guilty, there is none will lay them to heart & be humbled under the weight of them, so long as they pretend excuses, and seek to put off their burden from their own to others shoulders, and so long as we content ourselves with these fig-leaves, we will never look after a better garment to hide our nakedness. Again, the Lord will never absolve us before we condemn ourselves, he will not pardon our sins till we setting aside all excuses, ingenuously and freely confess them; he will never case us of this burden, whilst with false pretences we seek to unload ourselves; neither will he ever make us partakers of his mercy, till we acknowledge that we have deserved the extremity of his justice, as may appear by the former examples. Fourthly, we are to observe, that the children are commanded That particular men may expostulate with their mother the Church. to expostulate, not only one with another, but also with their mother the Church, that so both the particular members, and the whole Church in general, coming to a sight of their sins, and condemning themselves for them, they might be brought to true repentance. Whence we learn what duty is owed by children to their parents, and by particular members to the whole body of the Church, namely, they are so to honour them, that God be not dishonoured, so to excuse them, that God be not accused, so to hide their faults from others, that they do not ignorantly foster them in themselves. The Papists cry out upon us for discovering the nakedness of their Church, which they falsely call our mother; they will not endure, that her sins should be reprehended, and affirm it to be impudent sauciness, for the children to reprove the parents faults. But first we answer, that she is not our mother, but a common strumpet, who long ago was divorced from God, for her spiritual fornications. And secondly, though she were our mother, yet she were to be reproved for her faults, that so she might be brought to a sight of her sins, and turn unto the Lord her husband whom she hath forsaken by her whoredoms. Fiftly, we may observe, the grievousness of the sin of Idolatry a grievous sin. idolatry, which appeareth in the greatness of the punishment, which is utter rejection and separation from God: other sins move the Lord to afflict his spouse, but this causeth him to divorce her; other sins provoke the Lord to correct his children, but this moveth him to disherit them. Now what more fearful punishment can be imagined, then to be divorced from God, to be excluded from his grace, protection and preservation? all which idolaters incur through their spiritual whoredoms. The consideration whereof should make us to flee this sin, that so we may escape the punishment. The last thing which we are to observe, is out of the order God rejecteth not the Church, before she rejecteth him. of the words: namely, that the Lord never rejecteth his Church from being his spouse, before she hath cast him off from being her husband; he never withdraweth his grace, mercy and protection, and providence from watching over us, till we alienate our minds from him, denying unto him our faith, obedience and allegiance: and therefore let us cleave unto the Lord, and he will most certainly cleave unto us; let us keep our faith and covenant with him, and he will never fail us; let us ever acknowledge him for our husband and father, and he will acknowledge us for his spouse and children. And so much concerning the divorce. Now the end why the Lord would have it denounced, is twofold, first, that hereby they might be moved to repent of their wickedness; and secondly that repenting, they might escape punishment; verse. 3. The first end is expressed in these words; that she may take away her fornications out of her sight, (or from her face) and her adulteries from between her breasts. In which Exposition. words the Lord showeth the cause, why he would have the divorce between him, and the Church of Israel proclaimed, namely, not for any hatred of her person, but that being brought unto a sight of their sins, they might repent of them, and so forsaking their spiritual whoredoms, they might be received again of the Lord as his spouse, as it is in the latter part of the chapter. But let us come to the meaning of them. Some understand by fornication of the face, external idolatry, and by the adultery of the breasts, that idolatry which is in secret committed. But as I take it the Prophet's purpose here, is to show that the people were grown impudent in their sins, so that they made an outward profession of them, not caring who beheld them. For before he had showed that the Lord had divorced them, and consequently, that they had committed adultery, and played the harlots, for in other cases divorces are not by God approved; and now he intimateth that they had the conditions and qualities of an harlot; for as harlots in continuance of time grow past shame, so that they do not only in secret commit adultery, but publicly make profession of it, as of their trade, decking themselves with such gorgeous and garish apparel, as beseemeth not honest matrons, glancing with wanton eyes at their lovers, painting their faces, and laying out their naked breasts, that they may not only profess themselves wanton and lascivious, but also with these baits allure others to commit wickedness with them: so the Church of Israel, living in spiritual whoredom, grew to that impudency in sin, that she was not content to commit it in secret, but also to profess it, yea to defend and boast of it; and because she would be known to be an harlot, who had forsaken the Lord, and given herself over to commit this spiritual uncleanness, therefore in every corner they erected images and idols, they adorned them with gold and precious ornaments, they in most impudent manner prostituted themselves unto them, to commit spiritual whoredom in the sight of all the world, worshipping and serving them in stead of the true God; and like shameless harlots, they did not only themselves commit this wickedness, but also alured others to go a whoring with them. These words than are metaphorical, borrowed from the practice of harlots, who that they may display the filthy uncleanness of their minds, and allure others to unlawful lust, do seek to entice them by wanton looks, painting of their faces, and laying out their naked breasts: and hence it is that the Prophet attributeth fornication to the face and eyes, and adultery to the breasts; because unto harlots these parts are the instruments of their uncleanness, whereby they testify, and as it were proclaim, that they are ready and willing to commit whoredom, and also allure others to join with them in their beastliness. So the Apostle Peter saith of some, that their eyes were full of adultery: 2. Pet. 2. 14. because by their eyes they discovered their adulterous 2. Pet. 2. 14. hearts. Now in these words the Prophet aimeth at three things: first, he closely intimateth what was the cause of their divorce; namely, their idolatry, which he calleth adultery and fornication, which they committed with all audacious impudence openly and in the sight of all. Secondly, he cleareth God of all imputation of fault, in that he divorced them not for any hatred to their persons, nor for small transgressions, but for their gross idolatry and spiritual whoredoms; and therefore there was no cause why they should contend with him, but with their mother. For if she would leave her sins, and return unto him by unfeigned repentance, he would receive her to mercy, and acknowledge her for his spouse; as he after showeth. Thirdly and principally, he laboureth by earnest exhortation, to move her to leave her spiritual whoredoms, and her professed audaciousness and shameless impudence, in prostituting herself unto idols, and forsaking him their Lord and husband, not in a secret corner, but in the view of all the world. And this is the meaning of these words. The instructions which from hence we gather are these. First, we may observe, The Doctrines. that though the Lord by his Prophet had sharply reproved That the sins of the people are often to be reprehended. the people for their spiritual whoredoms in the former chapter, and denounced his fearful judgements against them; yet because they did not repent, but obstinately and impudently continued in their idolatry, the Lord contenteth not himself with once reproving of them, but causeth his Prophet to beat again & again upon the same point, that at least by his importunity he might bring them to repentance. Whence we are to learn, that it is not sufficient, either in the public ministry of the word, or in private conference, to reprehend and beat down sin once only, but considering how many shifts and devices the hypocrisy of man's heart findeth to hide, excuse, and extenuate their sins, and how soon they forget and cast behind them the remembrance of their sins, and Gods judgements due unto them, it must not be thought much, either of public or private persons, oftentimes to use the same admonitions and reprehensions, and to denounce again and again the same judgements of God against the same sins, which are not as yet forsaken by true repentance. Secondly, we may observe the infinite mercy of God, who when his spouse the Church, had innumerable times God's mercy in inviting the people to repentance. committed spiritual whoredom with idols, and professed her filthiness like an impudent harlot openly to all the world, yet laboureth to bring her to repentance, that so he might receive her to grace and favour again: for to this end he causeth her sins to be laid before her, and the divorce between him and her to be denounced; not because he hated her, or was delighted with her rejection and destruction, but that she might forsake her idolatry, which so impudently she professed, and return unto him her Lord & husband, that so he might receive her to grace, and pardon her former wickedness. And therefore when we hear our sins sharply reproved, and the judgements of God denounced, let us not think that this is done for want of love either in God or in his Ministers; but to this end, that we should hereby be brought to true repentance, and so be received into God's grace and favour. Thirdly, out of the metaphors and borrowed speeches here used, we may observe, that the sin of uncleanness, is Of the fornication of painted faces and naked breasts. not only 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 looks, by painting of their faces, and laying out of their breasts, do not only by these signs testify the adultery and uncleanness of their hearts, but also with these baits of lust, endeavour to allure others to commit filthiness, and to inflame their hearts with the fire of unlawful concupiscence. Whereby may appear, how common this sin of adultery and uncleanness is in our times, wherein the signs and means thereof do so abound; seeing not only those who are harlots by profession, but even such as would be reputed pure virgins and chaste wives, show these outward signs of their inward filthiness, and use these baits to catch the foolish in the nets of uncleanness, by painting their faces & setting forth themselves with adulterate beauty, and by laying out their breasts after a whorish manner to be seen and touched: for is it likely, that those who lay them out to the show, would have them only seen? Neither hath this corruption of manners entered into the court alone, where wantonness and immodesty challenge unto themselves a place by the right of prescription and long custom; but it is crept also into the City and Country, amongst those that should be modest virgins and grave matrons, and examples of sobriety unto others. Even here natural 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 covered with false colours, or uncovered when as they are masked in a net. But as there is no sin so vile, which maketh not some kind of Apology for itself; so this, against which I inveigh, wanteth An excuse of vain women answered. not her excuses: for when those who are vain & wanton in their attires, have their immodesty laid to their charge, they are ready to say, that whatsoever they seem in show, yet their hearts are chaste and honest. But to these I reply, that if they have the hearts of honest and chaste matrons, what have they to do with the habit of an harlot? why do they Ezra 3 9 disguise themselves under the vizard of a false beauty, unless they meant to deceive and allure? why do they make show of their wares, unless they would offer than to sale? why do they display the banners of lust, unless they meant to be at defiance with chastity and all honesty? why do they play the hypocrites by appearing that they are not? if they be honest in deed, why should they seem harlots in show? if they be dishonest in show and truth, why do they slander and disgrace the name of honesty and chastity, by entitling themselves unto it? In a word, if either they are pure virgins; or chaste matrons, and would have others so to judge of them, let them take away their fornications from their face, and their adulteries from between their breast. But they further answer, that though in their own judgement they like not of these practices, yet they yield unto A second excuse taken away from those who paint their faces and discover their breasts. them in regard of the fashion, because they must be like others of their sort and rank. To which I answer, that if this be a fashion, it is the fashion of harlots, who first invented it, and most commonly practise it: and therefore why should this move any that are honest women to embrace it, & not rather to detest it? that we are commanded by God, not to fashion ourselves to the world, nor to follow a multitude in that which is evil; that if they will follow the fashion, they must set themselves to work wickedness, seeing no fashion is more common; that those who for fashion's sake are thus immodest and impudent, would become far worse if it were the fashion; that those who profess themselves Christians, should fashion themselves according to the example of those who are modest, sober, and religious, and not of the wanton and lascivious; for otherwise they will plainly discover themselves, that their hearts are corrupt and wicked, seeing they like and embrace rather the fashion of profane worldlings, then of the faithful and virtuous. And lastly, that if they sin for company, they are like for company sake to suffer the punishment of sin in hell fire. But they will say, that they do not thus adorn themselves, A third excuse taken away. either to show their own lust, or to provoke it in others, but that their beauty (which in itself is good and commendable) may be liked and praised of the beholders. To this I answer, that vn● si qua placet, culta puellasat est: grave Propert. lib. 1. eleg. eleg. 2. matrons are to think themselves beautiful enough, when they please and content their husbands; that by these wanton and lascivious ornaments, they do not more commend their beauty to the eye, then disgrace the deformity of their minds to any sober judgement; that they do not hereby grace and adorn, but rather disgrace and deform themselves: for whereas by their creation they are Gods beautiful and excellent workmanship, by their painting and daubing, they make themselves 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 virtuous, but of those (if of any) who like themselves are vain and wanton. Yea but they thus set forth themselves, that they may be liked and loved of their husbands, unto whom they cannot make themselves too amiable. I answer, that no wise husband would have his wife set out to sale, if he would reserve her to his own proper use; that this is but a false pretence to excuse a false beauty. For as the Satirist saith; moechis foliata parantur: Jwenal. sat. 6. they use these wanton arts, not to please their husbands, but to inflame the adulterer; that the habit and behaviour of an harlot cannot be pleasing and amiable unto any husband that desireth to have an honest and chaste wife; that they must not so labour to please men, as that in the mean time they displease God; for their wanton behaviour and habit is offensive, and at least evil in appearance, and therefore to be forborn of Christians; they derogate from God's wisdom, by altering and adding to his workmanship, which kind of injury an ordinary artificer cannot patience brook: and therefore seeing they are new creatures of their own making, quite altered from their first creation, it is not likely that the Lord will own or acknowledge them for his work. In a word, they break and transgress the seventh Commandment, both by showing the signs of wanton uncleanness, & using the means to kindle & inflame lust both in themselves & others. The last thing to be observed is, that as all kinds of idolatry, Sins openly professed and defended, most odious in God's sight. and of all other sins are odious and loathsome unto the Lord; so especially those which are of the face and breast, that is, such as are openly professed, and impudently defended. Whilst sin lurketh in the secret corners of the heart, not daring to show itself in the face and outward actions, it maketh the sinner but like a poor fugitive, who having offended his Prince, through self guiltiness shuneth his presence; but when it grows so presumptuous, that it dare show itself in the face, words, or external actions, and not only so, but also vaunt itself to the public view, daring God's justice, and provoking him as it were to his face; then the sinner becometh a proud rebel, who regardeth not his Prince's presence, and contemneth his authority; or like unto an impudent adulteress, who not contenting herself with her secret whoredoms, doth prostitute herself to her lovers in the sight of her husband; and like Absalon, pitcheth a pavilion even at noon day upon the top of the house, that he may be seen of all men. This is the height of sin, when as men do not only consent unto 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 wickedness. And as it is the height of sin, so it shall be plagued with the height of punishment, even with the divorce and separation from God: and therefore let all that would be God's spouse, above all other sins flee these; and though they fall through infirmity humanie frailty into sin, yet at least let them take it away from their face, and from between their breasts, that is, let them not defend it, and much less vaunt and glory in their wickedness. ANd so much concerning the first end of the denunciation of the divorce, namely, 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, upon their unfeigned 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 Verse. 3 in the day that she was borne, and make her as a wilderness, and leave her like a dry land, and slay her for thirst. In the former verse the Prophet showed, that the Lord The exposition. had divorced the Church of Israel, but howsoever he had inflicted on her this judgement, yet such was his infinite goodness, that in wrath he remembered mercy; for although he might justly (as husbands used to do in such cases) when he divorced her, have stripped her of all his gifts and benefits, yet in mercy he did not thus far proceed in punishing of her, but though he had put her away, he suffered her still to enjoy the good things which he had bestowed upon her, at least in some measure: and that to this end, that they might remain with her as pledges of his love, not altogether as yet extinguished, and as undoubted arguments to assure her that as he had not divorced her for any hatred of her person, but for her sins, so if she would repent of them, he would be ready to receive her again into his former love and favour. But because she abused the mercy of God, and continued in her impenitency, therefore he threateneth that unless she would seriously repent of her sins, he would not only divorce her, but also strip and spoil her of all those his gifts and benefits, which he had bestowed upon her, and which as yet she enjoyed. Wherein the Lord alludeth to the behaviour of kind husbands, who having put away their wives for their whoredoms, do notwithstanding allow unto them liberal maintenance; with which benefits, when they are not restrained from their sin, and brought to amendment, but rather abuse their gifts as means to further them in Ezech. 16. 16. 17 their uncleanness, and by bestowing them on their lovers; they threaten to strip and spoil them of all those benefits which they enjoy, and to leave them destitute of all maintenance. As though he should have said, Although upon your divorce justly caused by your whoredoms, I might also have deprived you of all my benefits, which I have bestowed upon you, yet such hath been my mercy, that I have spared you hitherto, and suffered you to enjoy them, in hope of your amendment; but do not continue to abuse my patience and mercy, for unless you repent, and take away your fornications and adulteries, which with such audacious impudency you commit, I will strip you of all my benefits, which as yet you enjoy, and leave you as naked and beggarly as you were, when I first took you in marriage. Now the benefits which the Lord threateneth to spoil the people of Israel of, were either temporal and corporal, or else spiritual; of the first sort were their peace, kingdom, protection from enemies, plenty, and abundance of all worldly profits and delights; of the other were the law, the priesthood, some relics of God's worship in the ministry of the word, in the use of the Sacraments, and prayer; the favour of God and pardon of their sins; from which they were not as yet utterly excluded, as it may hereby appear, in that the Lord laboureth to recall them by his Prophet unto repentance, and forewarneth them of these judgements, that repenting they might escape them. And these are the benefits, of which he threateneth to spoil them. Now the manner and nature of their stripping and spoiling is further described and illustrated by divers comparisons; for first he threateneth to strip them, and to leave them as destitute of all his benefits, as they were at the day of their birth, in these words; and set her as in the day that she was borne. By the day of the children of Israel's birth, we may either understand the day of their forefather Abraham his calling out of an idolatrous nation, that he might be the father of the faithful; or the day of the people's deliverance out of the bondage of Egypt, which I take to be the more probable, because he speaketh not here of the birth of one man, but of the whole nation. Now this day of the people's birth was a time wherein they were in great misery, poverty, impotency and manifold extremities, and therefore not unfitly compared to a child's birth, seeing in many things it resembleth it, in regard of the wretchedness thereof, and that both in respect of their persons, and also in respect of their state. And first for their bodies, as the child is borne so impotent that it is unable to resist the weakest enemy; so they came out of Egypt weak, unskilful, and unarmed, altogether unable to resist their enemies the Egyptians. And so in respect of their souls, as the child is borne defiled in his blood, as it is described, Ezech. 16. 6. so Ezech. 16. 6. they were defiled with their sins, especially their gross idolatry which they learned of the Egyptians: as the child is borne destitute of wisdom and actual understanding; so they were ignorant, and without the saving knowledge of God and his true religion. In respect of their states likewise there is great similitude: for as the child is borne poor and naked; so they came out in great poverty, being not only destitute of the heavenly gifts of God's Spirit, but also of glory, power and riches: as the child liveth as it were imprisoned a close prisoner in the strait prison of the womb; so they were held in a strait and miserable servitude, till God delivered them: and as in the birth it is in greatest danger and extremity, so that it no sooner breatheth the air, but it crieth out with sense of pain; so they howsoever they had formerly endured many miseries, yet they were in greatest extremity of all, even as it were in the very birth and deliverance, when as they were pursued by their enemies, and beset on all sides with unavoidable dangers, so that in anguish of soul, they cried out for fear. Lastly, as the child Exod. 14. being borne is unable to help itself, either in respect of defence from outward injuries, or of provision of food and necessaries: so they being brought into the wilderness, were unable to defend themselves from the injuries of the weather, either by day or night, & had no other provision of food than the Lord provided for them after a miraculous manner. And this was the miserable condition of the people of Israel, at the day of their birth and deliverance out of Egypt, the which is excellently and largely described by the Prophet Ezechiel, Chap. 16. Out of which base estate the Lord advanced them to the greatest and highest dignity; for after Ezech. 16. that he had led them into the wilderness, he espoused this people unto him for his wife, he loved and protected her, he fed and nourished her, he decked and adorned her, he multiplied his benefits upon her both spiritual and temporal, enduing, and, as it were, endowing her with riches, glory, pleasures and all happiness; he gave unto her his law containing the covenants of marriage between them, he gave also a Priesthood, a kingdom, a land flowing with milk and honey, a Tabernacle, a Temple, his word and Sacraments, and all things needful both for soul and body. But she being surfeited with pleasures, ungratefully forgot Deut. 32. 14. 15. her former base condition, and also him who had advanced her to this great dignity and happiness; and forsaking her Lord and husband who had been thus gracious unto her, went a whoring after false gods: and therefore the Lord is feign to put her in mind of her former wretched estate, and to threaten her, that unless she repent and turned unto him, he that had raised her would pull her down, and make her as poor, contemptible and miserable, as when he first met and matched with her. And this is the first comparison, whereby he describeth and aggravateth the misery which he threateneth to bring upon them. The second is, that he would make her as a wilderness, or the wilderness, as the article prefixed portendeth; where he alludeth to the desert wilderness, in which the children of Israel were led 40. years. Others resolve it rather thus, And will place her as in the wilderness, that is, bring her into the same condition wherein she was in the wilderness. But the other translation better pleaseth me, seeing it is without addition of any word: and seeing it is likely he threateneth here a far worse state than that, which at this time she lived in, because than she enjoyed God's presence, she was his spouse, she was led and fed, defended and sustained by the Lord her husband. And therefore I think rather he threateneth to make her like that wilderness, that is, to make herself desert and barren of all his gifts and graces, temporal and spiritual, to suffer her to be inhabited of her vices and corruptions, as it were with so many wild beasts, to lay her kingdom, country and cities waste like a wilderness, being overrun, burnt and spoiled by their enemies: as the Lord threateneth, Deut. 28. 51. Levit. 26. Deut 28. 15. Levit. 26. 31. 32. 31. 32. Thirdly, he saith that he will leave her like a dry land, that is, he will deprive her of all her comforts, pleasures and delights, like a dry and scorched ground, where for want of moisture all the pleasant herbs and sweet flowers whither and fade away. Lastly, he threateneth that he will flay her with thirst, that is, he will overwhelm her with the greatest miseries; for water is more easily come by then food, and therefore the extremity of their want is hereby in a lively manner described, when as they should want even water to quench their thirst, and save their life. Where he also alludeth to the state of the Israelites in the wilderness, who had no water but what the Lord brought out of a rock in a miraculous manner. Neither doth he only aim at this bodily thirst for want of water, but also at the thirst of the soul, for want of the water which floweth from the sanctuary the word of God, of which Amos speaketh, Chap. 8. 11. 13. And of the Amos 8. 11. 13. water of life, of which whosoever drinketh, shall never more thirst, even the Spirit of God, of which our Saviour speaketh: joh. 4. 14. 7. 38. 39 joh. 4. 14 7. 38. 39 The scope of the Prophet. And so much for the meaning of the words: wherein the Prophet aimeth at these four things principally: first, he setteth forth the admirable and infinite patience, love, clemency and bounty of God, who when his spouse the Church of Israel had often and impudently played the harlot, and for her whoredoms was divorced from him, yet he did not (according to the just custom of husbands in like cases) take his gifts and rich benefits from her, which he had bestowed on her, but suffered her to enjoy them still: and this he implieth, when as he willeth her to repent, lest he should spoil her, noting thereby, that as yet he had not done it. Secondly, in these words he intimateth, that if she would repent, he was ready to forgive her, and to suffer her still to enjoy his benefits; for he had not as yet spoiled and stripped her as he justly might, and was loath to go about it, and therefore he exhorteth her to turn from her sins, that he might not be urged to do it in his just displeasure. Thirdly, he laboureth to work in her true repentance, by forewarning her of an increase of punishment, namely, that if that great punishment of divorce and separation from God would not move them to turn from their sins, he was ready to inflict other punishments upon them, which though they were not so great as the former in their own nature, yet perhaps they were far more grievous in their opinion and apprehension. For where he willeth her to take away her sins lest he spoilt her, he implieth, that unless she repent, he would not content himself with that punishment of her divorce, but would most certainly spoil her of all the ornaments, gifts and benefits which he had bestowed on her. Fourthly, because pride and true repentance will not stand together, therefore he seeketh to humble her, both by putting her in mind of her miserable and base estate, wherein she was before he advanced her; and by assuring her that if she did not humble herself, forsake her sins, and turn unto him from her idols, he would leave her as he found her, deprive her of all his gifts, and ourwhelme her with an unsupportable load of woe and misery. And these are the main things at which the Prophet aimeth The Doctrines. in these words. The doctrines which from hence are to be observed are these. First, we may observe, what is the God denounceth his judgements that we may repent. cause why the Lord denounceth his judgements against his people; to wit, that they may repent of their sins, and that repenting they may escape punishment, which his justice urgeth him to inflict upon them continuing in their sins. So he causeth the divorce to be proclaimed, that they may take away their adulteries, and that repenting of them, they might not be stripped of all the gifts and benefits which as yet they enjoyed. So that the end of God's threatenings is, that we may repent, and of our repentance that we may escape punishment; and the end of one punishment is, that making good use of it, we may escape an other. Whence we may observe, that God even in wrath remembreth mercy; for he threateneth that he may not punish, and punisheth that he may not destroy; he punisheth unwillingly after a sort, and therefore before hand he giveth warning that we may escape it; and having inflicted it, he laboureth to apply it to our senseless hearts, that by our obstinacy we do not urge his justice to proceed in punishing. And therefore let us not by our stubbornness and impenitency make God's end frustrate, and turn mercy into justice; but when he threateneth, let us repent that we may escape punishment; or at least let us turn unto him when he punisheth, that we do not move him to deal more severely with us. The second thing to be observed is, that after the Lord God doth not always strip a people of all his benefits after he hath rejected them. hath rejected a people, he doth not always presently upon the divorce, withdraw his gifts and benefits from them; but leaveth them with them for a time to be enjoyed, that this his love, patience, and bounty may move them to forsake their sins, that so they may be received into his former love and favour. Whereby, as we have occasion to admire and praise the indefatigable patience, and infinite bounty of our gracious God, so may we hereby be admonished, not to judge of God's love and favour, nor of our own happiness by outward benefits, whether they be civil or spiritutuall; as namely, peace, plenty, a flourishing estate, the word, Sacraments, etc. seeing after the divorce he vouchsafeth to the divorced such benefits for a time; as appeareth in this place. The like example we have in Cain, who being banished God's presence, flourished in the world: and in Saul, who though he were rejected, yet the Lord suffered him a long time to enjoy the Kingdom: and in Ahab, whose destruction was long determined before it was effected. Thirdly, we may observe, that because the Church of Israel did not repent upon the hearing of the divorce proclaimed, If one judgement will not reclaim us, God will send another. therefore the Lord threateneth an other punishment, namely, that he would strip and spoil them of all his gifts. So that although in his love and patience he doth not presently after he had divorced them, deprive them of his benefits, but giveth them a time to make use of his former punishment; yet his justice will not ever suffer him to wink at their sins; but if his first judgement will not reclaim them, he will go forward to a second, which usually is more grievous than the first. Notwithstanding in this he first denounceth the divorce, which is the greater punishment, and after the withdrawing of his gifts, which is the less; for separation from God is infinitely a more heavy judgement then to be deprived of all other happiness. And this he doth, because howsoever these things are in their own nature, yet to worldly men and profane hypocrites, the loss of God is more lightly esteemed then the loss of his gifts; for so they may enjoy their worldly glory, riches, and delights, they can be content to live deprived of God's favour, and to be divorced from him. And therefore the Lord fitteth his speech to them, showing that if this heavy judgement of separation from himself, would not touch them with any sense of their misery, he had an other judgement in store for them, which he knew they would feelingly apprehend; to wit, the withdrawing of his gifts and benefits from them, which they far better loved then himself. Fourthly, we may observe, that the abuse of God's graces The abuse of God's gifts moveth him to strip us of them. and benefits, doth move him justly to spoil and strip us of them; as appeareth here in the example of the Israelites: for therefore the Lord suffered them to enjoy still his gifts, which with a liberal hand he had bestowed upon them, that his mercy and bounty might lead them to repentance, and might move them with all earnestness to seek reconciliation with him, who had been so good and gracious a God unto them: but when as contrariwise, they the rather forsook the Lord, & impudently committed spiritual whoredom with their idols, abusing Gods benefits as means to hearten them in their sin, and spending their wealth upon their false gods, the Lord threateneth that if they would not speedily repent of these sins, he would strip them of his gifts rather than they should be thus abused. If therefore we would have God's benefits continued unto us, let us take heed that we do not abuse them to pride, wantonness, forgetfulness of God, insulting over our brethren, or by misspending them upon any evil uses to further us in any sin; nay, not only this, but also let us be careful to employ them well, to God's glory, the good of our brethren, and for our own furtherance in all virtue and godliness; for though we do not abuse them, yet if with the unprofitable servant we hide them in a napkin, and do not use them, the Lord will take his talon from us, and not only strip us of his gifts, but also cast us into utter darkness, where shall be weeping and gnashing of teeth; as appeareth, Matth. 25. 30. Matth. 25. 30. God putteth us in mind of our natural baseness to humble us. Fiftly, we may observe, that in the Lords threatening, whereby he endeavoureth to bring the Church of Israel to repentance, he putteth them in mind of their former baseness, misery, and nakedness, not only to work in their hearts a true love and reverent respect towards him, who from such a contemptible condition had advanced them to such high dignity, but also to beat down their pride, with which in respect of their present prosperity they were puffed up, and to humble them with the remembrance of their own natural vileness. As if a Prince having taken to wife a mean servant, and (perceiving her to wax proud and insolent towards him, and to neglect him who had advanced her, setting her love upon others) should after this manner say unto her: There is no reason why thou shouldest be so proud & insolent; for howsoever I have now advanced thee, thou wast when I found thee poor, base and beggarly; especially considering that I who have raised thee up, have power in my hand to pull thee down, and to place thee in as base condition as thou wast in former times, if thy preferments puff thee up in pride, and move thee in thy insolency to neglect and despise me, who have been the only cause of thine advancement. And hereby it may appear how easily by God's grace and bounty we are made insolent, wanton, and forgetful of God; how odious a vice this is in God's sight, in that he useth such means to draw us from it; and that there is no better course to bring us to repentance, then by beating down this our pride, by calling to mind what we were before the Lord called us and advanced us, namely, base, poor and miserable, destitute of all good, and replenished with all evil. lastly, we may observe the manifold miseries and calamities, The miseries that God bringeth on those who forsake his true worship. which the Lord bringeth upon those, who forsake his pure worship and service, and give themselves over to commit idolatry; for he not only divorceth them from himself, but also unless they repent, he strippeth them of all his gifts and benefits, which he had bestowed upon them; he taketh from them the light of their understanding, and suffereth them to be deluded and infatuated in their own imaginations, as appeareth, Rom. 1. 21. 22. 2. Thess. 2. 11. Rom. 1. 21. 22. 2. Thes. 2. 11. Matth. 21. 43. He taketh from them the sunshine of his word, and suffereth them to walk in darkness, and in the shadow of death; he strippeth them of all his gifts both of body and mind, & leaveth them in their natural nakedness, defiled with sin, ugly and deformed; he taketh from them the name of his servants, children and spouse, and leaveth them as he found them, the slaves of Satan, the children of wrath, and heirs of perdition. He maketh them like a desert wilderness, barren of all grace and goodness, and inhabited with their own lusts, corruptions and passions, which like wild beasts torment and even rend them in pieces; yea, he maketh whole cities and countries of idolaters waste and desolate, exposing them to the common spoil of their conquering enemies, as our Saviour threateneth the jews, Matth. 23. 38. In a word, he depriveth their souls of all true joy and sound Matth. 23. 38. comfort, and letteth them perish in the extremity of their want. So that the end of idolaters, who having known God, and do renounce his pure worship and service, is worse than their beginning, For better had it been for them not to have known the way of righteousness, then after they have known it to turn out of it, as the Apostle speaketh, 2. Pet. 2. Pet. 2. 20. 21. Matth. 12. 45. 2. 20. 21. So Matth. 12. 45. ANd so much concerning the punishment of the adulterous mother, the whole Synagogue & Church of Israel. In the next place he forewarneth her of the punishment of her children, vers. 4. And I will have no pity upon her children; Verse. 4 for they be the children of fornications. In which words are contained The exposition. two things, first the punishment, & secondly the cause thereof. In the first we are to consider, first, against whom this punishment is threatened, & secondly, the punishment itself. The persons against whom this punishment is denounced, are the children of the adulterous mother; And I will have no pity upon her children. Whereas he saith, And I will, etc. by this connexion he signifieth, that unless his adulterous spouse whom he had divorced, would take away her fornications and adulteries by true repentance, he would not content himself with her divorce and spoil, but he would go forward in his course of just vengeance, to inflict the like punishments upon her children. Where as by mother, we are to understand in general the whole Synagogue & Church of Israel, especially their magistrates, superiors & governors, both ecclesiastical and civil; so by the children we are to understand the particular members of this Church, especially subjects and inferiors. For the Lord contenteth not himself with a general denunciation of his heavy judgements against the whole Church; but he descendeth to particulars, and specially apply his threatenings to every particular member of this body, that so he may bring the mother and the children, the whole body and the several parts, superiors and inferiors unto true repentance. Superiors when as they consider, that not only they themselves shall have the greatest measure of punishment inflicted on them, because by their authority and example they have been the ringleaders unto all wickedness; but also that the poor people committed to their charge (whom they ought as tenderly to love as the kind mother her dear children) shall through their bad example and ill government, fall into the like sins, & so be made obnoxious to the like punishments. So likewise inferiors may be drawn to repentance, when as they consider that their following of the example of their superiors, and obeying their authority in evil, will not privilege them from God's judgements; but being partakers with them in sin, they shall also be partakers of their punishments. And so much for the persons. The punishment itself is, that the Lord will have no mercy or pity upon them; not that the Lord will utterly and absolutely exclude them from mercy, but only on this condition, if they persevered in their sins without repentance: neither doth he debar them of all mercy in regard of their eternal salvation, but in respect of their temporary rejection, from being his people and children; as may appear by the latter part of the chapter. The meaning therefore of these words is this, that as he had denied to have pity upon the mother, and had divorced her, stripped her, and made her like a wilderness, etc. so neither would he have any compassion of the children to to spare them; but would bring upon them the same punishments which he had denounced against their mother. And this is the punishment here denounced. The cause moving the Lord to inflict it is expressed in these words; For they be the children of fornications. In which words is contained a twofold cause of the children's punishment: the first, because they are the children of fornications; that is, the issue of an adulterous mother: or more plainly thus; because they are members of an idolatrous Church, who by their governors civil and ecclesiastical are nuzzled and nursed, brought up and instructed in idolatry and a false religion. The first cause therefore why the Lord rejecteth the children, is in the mother; that is, in the whole Church, especially their governors and rulers, both ecclesiastical and civil; 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 urged to worship the true God after a true manner, but rather by their example enticed, and by their authority forced to forsake the true God and follow idols. But here it may be demanded, whether the sin of the How God punisheth the sins of governors in the people. governors is a just cause to move the Lord to punish the subjects. To which I answer, that there are two sorts of punishments: the first corporal and temporal: the second, spiritual and eternal. In respect of temporal punishments, it is just with God to punish the sins of parents in children, and of governors in the subjects; because in respect of the whole body, they are parts and members belonging unto them as the chief and principal; and therefore whilst the children and subjects suffer punishment, the parents and governors are punished in them. 2. Sam. 12. 14. 24. 12. 17. 2. Sam. 12. 14. & 24. 12. 17. But in respect of spiritual and eternal punishments, the Lord doth not inflict them upon the children and subjects for the sins of the parents and governors positively, unless they likewise partake with them in their sins, and follow their wicked example; howsoever he may justly for Ezech. 18. their sins, lay upon them privative punishments, by withholding from them his grace, and the gifts of his holy spirit, which he is not bound to give; of which they being deprived, run into sin, and so make themselves obnoxious to positive punishments. Now these children of which the Prophet speaketh, were not only borne of an idolatrous mother, but also they themselves lived and continued in that idolatry in which they were bred and instructed. And this is the more principal cause why these children are punished, because they liked and approved, embraced and lived in the idolatry of their mother; for not simply to have been the children and members of an idolatrous Church, nor to have been brought up and instructed in her idolatries, is a cause which moveth the Lord to reject any; if afterwards they hate and forsake the idolatry of their mother, and love and embrace the pure and sincere worship of God. The which was the state of many of God's children in the common apostasy of the Israelites; and is the state of many who have come out of the spiritual Babylon, being begotten unto God by the immortal seed of his word. But these of whom the Prophet speaketh, had not only in times past been, but presently were the children of fornications; they were not only brought up in idolatry, but still they liked and lived 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 observed out of them are these. First we may note, that That particular application is necessary in the ministry of the word. the Lord contenteth not himself with a general denunciation of his judgements against the whole Church of Israel; but also apply them specially to the particular members thereof. The which example is to be imitated of God's Ministers, especially considering that such is the self-love, pride, hypocrisy, and security of men, that they will make no application of general reprehensions and threatenings unto themselves, so long as they can shift them off, and apply them unto others. An example hereof we have in the secure Israelites, Esa. 28. 15. and in the Priests and pharisees: Matth. Esa. 28. 15. Matth. 21. 41. 21. 41. yea David himself made no use of the general 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 custom of all Gods true Prophets and Ambassadors, to make particular application of their general doctrines, to the special use of their own hearers: so Nathan to David, 2. Sam. 12. 7. Peter to the jews, 2. Sam. 12. 7. Acts 2. 23. Act. 2. 23. all the Prophets to their several peoples, to whom they were sent. And this duty is to be performed of all faithful Ministers, for they are Gods stewards, and therefore they are not to suffer every one to rush into the storehouse of God's word, and to take what pleaseth them; but they must give every man his own portion in season; as it is, Luke 12. 42. Luke 12. 42. They are the Church's Surgeons to cure their spiritual wounds and sores of sin; and therefore they must not only make good plasters, but also they must apply them to their sores and wounds, for otherwise many are so senseless that they feel no pain, and therefore desire no help; many so wayward and impatient, that they will rather let their spiritual wounds putrify through security and presumption, then abide the cure, fearing the plaster more than the wound. Secondly, we may observe, that the idolatry and other grievous sins of the whole Church, especially of the governors God punisheth the sins of governors in the people. both ecclesiastical and civil, being not repent of, do move the Lord, not only to punish the whole body, but also the particular members; that is, subjects and inferiors, if not with spiritual, (as when they are not partakers with them in their sins) yet at least with temporal punishments; because being one body, the sin of superiors is not only punished when the punishment is inflicted on themselves, but also upon the inferiors, as being parts of them, and members of the whole body. But beside corporal afflictions, they make them also obnoxious unto God's wrath and eternal punishments, when as by their false doctrine, authority and evil example, they move and allure them, to embrace their idolatry and other sins. An example whereof we have in the papacy, where because the whole Church is idolatrous, especially their Magistrates and Clergy, therefore private men being by their false doctrine, authority and example nuzzled and instructed in idolatry, are together with them divorced from God, and overwhelmed in the common destruction. So that the first and more remote cause of this their punishment, is in the whole Church and governors thereof, the next and immediate cause is the idolatry of every particular man, which himself committed being seduced by the false doctrine and evil example of their adulterous mother. The consideration whereof should make superiors most careful to acquaint themselves with God's truth, and to embrace and profess his true religion, to forsake and detest all manner of false worship and idolatry, and to avoid all other grievous and open sins; or if they have fallen into them speedily to repent of them; seeing hereby they do not only draw upon themselves the heaviest measure of punishment (for the mighty shall be mightily tormented) but also by their sins not repent of, do make their Wisd. 6 7. subjects and inferiors which they should love as their children and parts of their own body, guilty of their sins, and obnoxious to their punishments: 2. Sam. 24. 17. 2. Sam 24. 17. That it is not sufficient to conform our religion to the religion of superiors. Thirdly, subjects, inferiors, & private men may here learn, that in respect of their religion it is not sufficient to conform themselves to the religion of their governors, nor in respect of their faith, to believe as the Church believeth, nor in respect of their manners to live according to the example of their superiors, but every one ought to inform himself of God's true religion, and to be assured out of God's word, that he worshippeth the true God after his revealed will; and to lead his life not according to the example of others, but according to God's precepts, with which he is thoroughly to be acquainted; for it will not excuse us to say, that we have been seduced by false teachers, misled by ill governors, alured by the wicked example of superiors, seeing every man is to live by their own faith, to be directed by his own knowledge, and to be approved or condemned by his own life and actions. And therefore the only privilege which he shall have by the false religion, idolatry and wicked examples of his superiors, is, that having sinned with them for company, they shall have their company also in suffering punishment. Lastly, we may here observe, that the Lord will not reject That former idolatry repent of, doth not cause God to reject us. us because we have been the children of an adulterous mother in time past, so that we hate and forsake her fornications, and leaving her as an adulterous harlot, do cleave unto our heavenly father; for it is not said here that the Lord would exclude them from his mercy because they had been, but also presently were the children of fornications, that is, not only borne of an adulterous harlot, but also approving and following her spiritual whoredoms. The consideration whereof serveth for the comfort of those, who having been borne and brought up in popery and idolatry are converted unto the truth; for howsoever if they had continued with their mother the great whore of Babylon, and committed Apoc. 18. 4. with her spiritual whoredom, they should have been forsaken, and so perished together with her; yet being now come out from Babylon, they shall not be partakers with her in her sins and punishments, but being regenerate and borne anew unto their heavenly father, by the immortal seed of his word and Gospel, they shall be exempted from her plagues, admitted as legitimate, and made capable of that heavenly inheritance which God rescrueth in store for all his children. ANd so much concerning the divorce between the Lord and the Church of Israel. In the next place is the cause thereof expressed, to wit, the sin of the people; especially their idolatry and unthankfulnnsse; and afterwards the punishments due unto their sins are threatened. The first is contained in these words: Vers. 5. For their mother hath Verse. 5 played the harlot; she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. In which words are contained, first their idolatry and spiritual Exposition. whoredoms, and secondly their ingratitude. Their idolatry is first plainly expressed, and afterwards aggravated. It is expressed in these words: For their mother hath played the harlot. Where still he continueth the allegory, of marriage, adultery and divorce; showing and proving that there was just cause why the mother was divorced, and the children rejected, because the mother had played the harlot, and so her children were an adulterous issue. Neither had she only before or after committed whoredom, but even in the generation of these her children she had conceived them of the seed of fornication; for otherwise howsoever she was a harlot, yet her children should have been legitimate, and therefore unlawfully disinherited: but they were not only borne of an harlot, but also in adultery, and therefore they were the children of fornication. Now as they are rightly called bastards, which are not begotten of the lawful husband, but of the seed of a stranger: so the Lord in respect of the spiritual generation, accounteth them bastards which he hath not begotten by the immortal seed of his word, made powerful by the inward 1. Pet. 1. 23. operation of his Spirit. And therefore those who are begotten unto the Church by false doctrines and lying spirits, and according to their birth are so brought up, they are to be accounted the children of fornications. But such was the birth and bringing up of these children, for their mother the Church of Israel, under the reign of jeroboam, the son of Nebat, committed spiritual whoredom, when as forsaking the Lord, she worshipped the golden calves in Dan and Bethel; & whilst she played the harlot, the posterity which came of her were borne unto the idols, when as being brought up in ignorance destitute of the knowledge of God and his religion, they were instructed in false doctrine and idolatry, and so became as gross idolaters as their predecessors. And therefore being in adulterous issue of an adulterous mother, both she and they were justly rejected. And this was the first and chief sin for which the mother was divorced, and the children disinherited; namely, because she played the harlot, and the children were begotten in her adultery. Now this their sin is aggravated; first by her shameless filthiness therein showed: and secondly, by her impudent and obstinate resolution to commit it. The first is expressed in these words; she that conceived them hath done shamefully. The Hebrew text hath it; She that conceived them is affected or confounded with shame: whereby is not meant, that she was shamefast or ashamed of her sins; for this agreeth not to the disposition of an harlot, especially to such a shameless harlot as this, whose fornications were in her face, and her adulteries between her breasts, and who impudently professed that she would go after her lovers, but that she had committed such shameful actions, and had lived so filthily and infamously, that she had exposed herself to all shame and reproach. The meaning therefore of these words is this, that she had not fallen into her sins of infirmity, or after she was fallen, carried herself after any moderate manner, but that she often committed these sins, and defiled herself with so many kinds of idolatry and superstition, that she was grown infamous, and justly reproached of all who heard of or saw her abominable filthiness. Now this he proveth, and with all further aggravateth the greatness of her sin, by giving a particular instance of her wickedness, in these words; for she said, I will go after my lovers, etc. Whereas he saith that she thus said; he implieth that she did not follow her lovers and forsake the Lord through infirmity, ignorance, or as one overtaken at unawares; but advisedly, wilfully, upon a deliberate and settled resolution she determined to do it; and not only so, but in an impudent manner she professed, that renouncing God her lawful husband, she would follow her lovers. Where by her lovers, we are to understand her idols and false gods, which are compared fitly unto lovers: for as lovers, that is adulterers, allure & entice men's wives, to withdraw their hearts from their lawful husbands, and to fix it upon them; to break their conjugal faith, and to commit whoredom by offering unto them gifts and pleasures. So the spouse of God is alured and enticed by idols, to forsake the Lord, and to set her heart upon them, and to violate her marriage saith by leaving his pure worship and service, and prostituting herself to commit spiritual whoredom with them, when as they seem to offer unto her as a reward, some profit or delight. And this also appeareth in the reason which she yieldeth of her apostasy, in the words following: that give me my bread and my water, my wool and my flax, mine oil and my drink. In which words is also contained the exceeding great unthankfulness of the people in ascribing all the benefits which they enjoyed unto their idols and false gods, whereas the Lord alone was the author and fountain of them. The which their sin was so much the more unexcusable, because in the Law the Lord had promised all these gifts unto them, to the end that they should expect them from him alone, & having received them, they should ascribe the whole praise unto him only of his own gifts: Levit. 26. 4, 5. Deut. Levit. 26. 4, 5. Deut. 28. 2, 3. 28. 2, 3, 4, 5, etc. Now under these particulars here named, he understandeth all kind of benefits necessary either for their sustenance and preservation, or for their pleasure and delight. For by bread and water in the Scriptures is usually signified all kind of meat and drink, food and sustenance, as appeareth, Exo. 34. 28. Deut. 23. 4. 1. King. 13. 17. Esa. 3. 1. By wool and Exod. 34. 28. Deut. 23. 4. 1. King. 13. 17. Esa. 3. 1. flax is understood all kind of clothing, apparel, and furniture made of them. By oil and drink is understood all their pleasures and delicacies; for oil in those hot countries was used for pleasure, ornament, smell, agility and strength: and by drink is meant not ordinary drink, for that he comprehendeth under the name of water, but their drinks which were most costly and delicate: and further the word here used is of the plural number, and derived from such a root, as signifieth to drink abundantly, whereby is understood their plenty of such delicacies. And so much for the meaning of these words. The instructions Sin the cause of all punishment. which hence arise are these. First, we may observe what was the cause of all those punishments before denounced both against the Church of Israel & her children, namely their sins, especially their idolatry and unthankfulness. For because the mother played the harlot, and her children were begotten in her adulteries; and not only so, but also liked and approved, embraced and followed the whoredoms of their mother, therefore joining in sin, they were joined in punishment. And indeed the sin of man is the cause of all the miseries and evils which he suffereth, for God who is the chief goodness, taketh his delight in doing good, and in multiplying his benefits upon his creatures, according to that, Psalm. 145. 9 The Lord is good to all, and Psal. 145. 9 his mercies are over all his works; and that of Micah, Chap. 7. vers. 18. He retaineth not his wrath for ever, because mercy Mich 7. 18. pleaseth him. Neither doth he punish but when men's sins urge his justice, and draw upon themselves his judgements. Whence we learn, when we are punished, not to murmur against God, nor to look to inferior means, but rather to examine our own consciences, and to search out our sins Psalm. 51. 4. which are the cause thereof, that so we may clear God and accuse ourselves. And likewise if we would have the punishment removed, we must not use evil means, for the evil of sin will not remove the evil of punishment; nay rather it will redouble it, as being the chief cause thereof: but if we would have our punishment taken away, let us first take away our sins by unfeigned repentance, for if the cause be removed, the effect will cease. Secondly, we here learn, that the Church doth only so The Church remaineth the spouse of Christ only so long as she keepeth her marriage faith. long remain the spouse of God as she keepeth her marriage faith, loving and obeying, worshipping and serving him alone: but if she playeth the harlot, either by forsaking the true God and worshipping idols, or by so worshipping the true God as she worshippeth idols; that is, after an idolatrous manner, & not after the prescript rule of his word, this causeth the Lord to divorce her from him, and to strip her of all his benenefits. So that it is not sufficient for a Church, that she hath been the spouse of Christ, that she hath plighted he faith unto him, and worshipped him according to his word, unless she persevere in her faithfulness, love, and sincere and pure obedience; for this was the estate of the Israelites who were divorced for their apostasy. So that the Church of Rome doth in vain pretend her long continuance and succession of Bishops, to prove herself to be the spouse of Christ: seeing they have made an apostasy, breaking their faith, forsaking Gods pure worship, and embracing their own will-worshippes' and inventions, worshipping in stead of the true God, their breaden god, Saints, Angels, crosses, crucifixes and images. And therefore having played the harlots, the mother together with the children, they were long ago divorced from God, and stripped of his spiritual benefits. Thirdly, we may observe, that after men have forsaken the No moderation in idolatry and will-worship. Lord and his pure worship, and given themselves over to commit idolatry, they can contain themselves in no moderation, but behave themselves most shamefully, infinitely multiplying their superstitions, and kinds of idolatry, according to the variety of every man's invention. An example whereof we have in the old Egyptians, in the Gentiles, Rom. 1. In the Papists at this day, whose idolatries are manifold, and their superstitions innumerable: for they do not only make Idols, but they also worship them, by kneeling and praying unto them, offering unto them incense and oblations, consecrating unto them Churches, going on pilgrimage, ascribing unto them power to do miracles and forgive sins. The consideration whereof should make us most carefully to avoid all will-worship, and to restrain ourselves unto that worship which God hath revealed in his word. Fourthly, we may observe the impudency of idolaters, The impudency of idolaters. and their resolved obstinacy in their sins: for they do not only fall of ignorance and infirmity, nor content themselves with their idolatries in secret committed, but like shameless harlots they make a trade and open profession of their sins, not sticking openly to say that they will follow their lovers. An example whereof we have in this place, as also in the Papists, who not only in secret, but also in their Churches, market places and open processions bear about their Idols, and make open profession of their idolatry and apostasy. Fiftly, we may here observe the palpable ignorance and The ignorance and unthankfulness of idolaters. wilful blindness, the gross ingratitude, and carnal worldliness of idolaters; their ignorant blindness, in ascribing their prosperity and plenty unto their sin of worshipping Idols, which is the cause of their misery, poverty and nakedness; their unthankfulness, in attributing the praise of all those benefits which they enjoy, through the free mercy and bounty of God, unto their lovers, that is, their Idols and false gods, which are no causes of their blessings, but of their punishments; their carnal worldliness, in that they make choice of their religion, not for the love of God and of his truth, but for worldly benefits, pleasures and preferments. So the idolaters here in their ignorance and unthankfulness ascribe their riches and pleasures to their lovers, professing that therefore they will follow them, because they were benefited by them. Thus they ascribed their deliverance out of Egypt to the golden Calf, Exod. 32. 4. and to their Calves in Dan and Bethel, 1. King. 12. 28. Thus the men of judah impudently Exod. 32. 4. 1. King. 12. 28. and stubbornly refused to hear the word of the Lord, by the mouth of jeremy, and stiffly affirmed that they would do sacrifice to the Queen of Heaven, because whilst they committed this idolatry, they had plenty of victuals, and were well and felt none evil, etc. jere. 44. 17. 18. jere. 44. 17. 18. 19 And thus many in these days, through their gross ignorance and unthankfulness, approve and justify, like and live in the idolatrous religion of the Papists, because whilst they worshipped the Queen of Heaven, the Virgin Mary, and their Saints and Images, they had plenty of victuals, and all things good cheap. But as the Apostle saith of such, Their end is damnation, whose god is their belly, and whose glory is to Phil. 3. 19 their shame, which mind earthly things, Philip. 3. 19 Thus also do they offend, who ascribe the benefits which they enjoy, not to the free mercy and bounty of God, but to their own wits, industry and labour, sacrificing to their own nets, and burning incense unto their yearn, because by them their portion is fat, and their meat plenteous, as the Prophet Habacuc speaketh, Hab. 1. 16. But most grievously of all in Hab. 1. 16. this respect do the Papists offend, who rob and spoil the Lord of the praise of his gifts, by ascribing almost every particular benefit which they enjoy, to some Saint or Idol, as the peculiar patron, author, and preserver thereof, unto whom they pray and go on pilgrimage, when they stand in need of any of these benefits, and unto whom they offer oblations and praises when they abound with them. Lastly, as it is the nature and disposition of idolaters, out Idolaters approve their religion by their prosperity. of their religion to seek their gain and profit, and accordingly to esteem that religion best and truest, whereby they may reap unto themselves the greatest harvest of worldly benefit; so if they be put to the proving and justifying of their religion, the main argument which they commonly use for this purpose, is their worldly prosperity, and abundance of pleasures, riches and preferments, thinking themselves most approved of God, and their religion most true when they most abound in these worldly things. This we see in this place, in the example of the jews in the time of jeremy, jere. 44. 17. 18. And in the Papists at this day, who jere. 44. 17. approve their religion, by the outward pomp and prosperity of their Church, especially of their Pope, Cardinals and Bishops. ANd so much concerning the people's sin of Idolatry, and the first branch of their unthankfulness, in ascribing their benefits to their Idols. In the next place he denounceth threatenings against them for their sins in these words: Vers. 6. Therefore behold I will stop thy way with thorns, and Verse 6 7. make a hedge, that she shall not find her paths. Or thus: Therefore behold I will hedge thy way with thorns, and will make a wall, etc. Vers. 7. Though she follow after her lovers, yet shall she not come at them; though she seek them, yet shall she not find them. Then shall she say; I will go and return to my first husband, for at that time was I better than now. Or thus, And she shall follow her lovers, and shall not come at them, and she shall seek them, and shall not find them, etc. In which words are contained two things: first a punishment The exposition. denounced, and secondly, the effects of this punishment in the people. In the first we are to consider the parties, against whom it is denounced, and the nature and quality thereof. The parties are those amongst the idolatrous Israelites, who (though they were not yet called) belonged to God's election: for though the Prophet's speech be directed to all those idolatrous Israelites, who said, I will go after my lovers: yet it is to be understood Synecdochically, of those alone amongst them, whom it was God's purpose to convert & save. For not only the reprobate, but also the elect fall into this sin of idolatry, sometimes of ignorance, and sometimes of infirmity, being either drawn with fear, or alured by profit, pleasure or preferment: & such were these unto whom the Prophet speaketh, who said that they would go after their lovers, telling them, that the Lord would cross them in their resolution, and stay them in the midst of their course. And that it is to be understood of the elect only, it may appear, first, because the Lord doth not lay thorns in the way of the reprobate, to discourage and hinder them from their idolatry, and other wickedness, but leaveth them to their own wills and lusts, to run on without impediment in the broad way, which leadeth to destruction; but he crosseth those in their wicked designs, who belong to his election, and either first or last he hindereth them in their wicked ways, not suffering them to run on in their course of sin, into which their corrupt flesh leadeth them. Secondly, it is said in the 7. vers. that being thus crossed in their purposes, they should, having come to a sense and feeling of their misery, return unto the Lord by true repentance; which cannot be understood of the reprobate idolaters, but only of the elect. And so much for the persons. In the punishment itself is expressed, first the cause thereof, secondly the quality of the punishment, thirdly, the end why it is inflicted. The cause in these words, Therefore behold: which have relation to the former verse, and point out the sin, which was the cause of this punishment; as though he should say, Because you have been so obstinate & impudent in your idolatries, as that you have not stuck to say openly, that you would still go after your lovers, therefore you shall not have your wills, nor be able to perform your wicked purposes; for I will lay thorns in your way, and so hinder you, that you shall not go forward in your course. The quality of the punishment is expressed in these words: I will hedge thy way with thorns, and make a wall; (for so the original text readeth.) Where he continueth the allegory, showing, that if they like harlots, wander abroad, and run after their lovers; he will keep a more strait watch over them, and restrain them, will they nill they, from gadding abroad: or else (which I rather think) he alludeth to the custom of husbandmen, who when their beasts will not keep in their own pasture, do make strong their fence, and hedge them in; and if this will not contain them, they make walls of mud or stone, to make them sure for leaping over. So the Lord threateneth, that if they will not be contained in his Church, but will leap over unto their Idols and false gods, he will provide a hedge, and a wall to keep them in. Now this hedge of thorns and strong wall, of which he speaketh, are crosses and afflictions, as the diseases of the body, sorrow of mind, war, famine, poverty and such like, which are compared to thorns: for as when thorns lie in our way, they prick, molest and grieve us, keeping us from going forward, unless it be with great pain and difficulty: so in the way of our pilgrimage, these thorns of afflictions vex and trouble us, by tormenting the body, and wounding the mind. And in this sense is the word taken, Ios. 23. 13. where the Lord threateneth, that the cursed nations, whom Josh. 23. 13. the Israelites had not cast out, should be as whips on their sides, and thorns in their eyes, that is, causes of their great affliction and molestation. So Ezech. 28. 24. The Lord promiseth, Ezech. 28. 24. that the Zidonites should be no more a pricking thorn to the house of Israel. Whereas therefore the Lord threateneth, that he would stop their way with thorns, and with a wall, the meaning is, that he would keep them from following their Idols, by afflictions; and if lesser afflictions would not contain them, he would inflict upon them such grievous calamities, as like a strong wall should keep them in and hinder them from following their false gods. By which, as he understandeth in general, all the afflictions and miseries which he sent amongst them; so especially, their siege and captivity by the Assyrians: for when they were besieged by them, and when being vanquished, they were led away captive; then they were hedged in, and compassed with a strong wall, so as they could not as in former times, go to worship their golden calves in Dan and Bethel. The end why the Lord thus dealeth wirh them, is expressed in these words, That she should not find her paths: whereby is meant, that the Lord would therefore hedge and wall them in with afflictions, that they should not go forward in their ordinary course of committing idolatry: the which is called her paths, because, as by often going in the same way, a path is made by the continual treading of men's feet; so she so usually and commonly frequented her Idols, that her idolatries seemed as her path and common way, wherein she daily and continually walked. And this is the meaning of these words. The instructions God stoppeth the elect in the course of their sin, with the hedge of afflictions. that we are to gather out of them, are these. First, we may observe, that howsoever the Lord doth often suffer the wicked and reprobate to go forward in their sins, without any check and controlment, and to have a prosperous course, and wished success in their wicked designs, without any let or hindrance; yet he dealeth not thus with those that belong unto his election: but if they, through the corruption of the flesh, either of ignorance, or of infirmity, resolve to prosecute wicked courses, though he may suffer them for a time, yet in the end he will lay in their way the thorns of crosses and afflictions, to hinder them from achieving their wicked ends; that so being stayed, they may return back again unto him by true repentance. So he suffered the Gentiles to go forward without stop, in their idolatries: but when the Israelites forsook him, and followed idols, he laid continually thorns of affliction in their way, to cause them to desist in their course, and to return unto him, as appeareth in the history of the judges, and the Kings: the like examples we have in jonas, in David, 2. Sam. 11. 12. in reprobate jeroboam, 2. Sam. 11. & 12. and elect Manasses, in the Scribes and pharisees, and the Apostle Paul, Act. 9 in the rich Glutton, & the prodigal Act. 9 Luk. 15. & 16. son, Luk. 15. & 16. Whereby it appeareth, that the Lord will not suffer those which belong unto him, to be so evil as they would be: but when they resolve to go forward in sin, he layeth in their way a hedge of thorny afflictions, either trouble of mind, or sickness, or loss in their state, that so they may not go on in the paths of sin, but return again by true repentance. Whence we may gather a notable sign, whether we belong to God's election, or be in the number of the reprobate; for if we go forward in our wicked courses, without stop or hindrance, with ease and prosperity, it is a sign that we belong not to God, for than he would not suffer us to go on in the way of perdition: but if we no sooner resolve upon some wicked design, but strait we are either crossed in it, or afterward afflicted, that we cannot proceed in it as we purposed, surely it is a sign that the Lord hath a care of us, in that he holdeth us back from running headlong to everlasting destruction. Secondly, because, though the Lord lay these thorns in our way, yet through our negligence and security, though We do not acknowledge God's hand in our afflictions. we see the hedge, and feel the pricks of affliction, piercing our souls and bodies, we oftentimes neither consider who hath set this hedge in our way, nor for what cause, but are ready to ascribe our afflictions to chance and fortune, to our own want of providence, to the malice of our enemies, or some secondary 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 resolved to go forward in their sins, that knowing the meritorious cause of their punishment to be their sins, they might labour to take them away by true repentance; and knowing the Lord to be the author of them, they might humble themselves under his hand, and implore mercy and forgiveness. Thirdly, we may here learn, that it is impossible for Gods elect to perish, for he will not suffer them to go on in sin to their perdition; yea though they will desire and resolve to live in wickedness, the Lord will find means to pull them out of it: for his will is above their wills, his eternal purpose and decree, which is unchangeable, causeth a change in their wicked designs and unlawful purposes, so that they shall not achieve them according to their settled resolutions: as we may see in the example of jonas, David, Paul, and many others. So that Gods elect may certainly be assured, that seeing their sins are insufficient, therefore nothing else is effectual to separate them from the love of God in Christ jesus. Rom. 8. 38. 39 Fourthly, here we learn most carefully to take heed, that We must not leap over the hedge of afflictions. we do not when the Lord setteth this hedge in our way to restrain us from sin, leap over it: for if the fence be not strong enough he will make it stronger, and in stead of an hedge he will set a wall to restrain us, that is, if lighter afflictions will not withhold and stay us from going forward in the course of sin, he will inflict those which are heavier and more intolerable. Lastly, we may here observe the great benefit which our afflictions cause unto us, for they serve for sharp thorny Afflictions restrain us from sin. hedges & strong walls to contain us in the ways of God's commandments, and to keep us from leaping over into the pleasant pastures of sin and wickedness, where we should but be fatted to the slaughter; the Lord layeth in our way these thorny afflictions, not to kill us, but to prick us, and by pricking to restrain us from going the broad way that leadeth to destruction: for when we are thus judged, we are chastened of the Lord, because we should not be condemned with the world, 1. Cor. 11. 31. He correcteth us not because he hateth 1. Cor. 11. 31. us, but because he entirely loveth us, even as his own children; not for our hurt, but for our profit, that we might be partakers of high holiness, Heb. 12. 7. 10. And though no chastening Heb. 12. 7. 10. 11. seemeth to be joyous, but grievous for the present: yet afterwards it bringeth the quiet fruit of righteousness unto them which are thereby exercised, Heb. 12. 11. Though these afflictions be bitter and unpleasant to the flesh, yet are they profitable to the spiritual part: for whilst the outward man perisheth, the inward man is renewed daily, 2. Cor. 4. 16. Though these thorns 2. Cor. 4. 16. prick us, yet they do not mortally wound us, only they let out the wind of vainglory, and humble us that we be not exalted out of measure. Though they seem tedious and intolerable 2. Cor. 12. 7. and tending to our destruction, yet in truth they are but light and momentany, and cause unto us a superexcellent and eternal weight of glory: 2. Cor. 4. 17. 2. Cor. 4. 17. But yet we are not to imagine that affliction in it own Afflictions not good in themselves, but through God's blessing. nature worketh all these benefits; but by the secret operation of God's Spirit inwardly applying it unto our hearts, and teaching us to make a holy use of it: for such is our obstinate stubbornness, that we will like untamed and wild beasts rush thorough this hedge of afflictions, that we may still continue our course in sin: and such is our senselessness in our security, that either we feel not the pricking of these thorns, or at least are not by the smart moved to sorrow for sin, as being the cause thereof; or to flee unto God by true repentance that we may have ease, unless the Spirit work together with our afflictions, making them effectual for these purposes. As we may see in the example of Saul, jeroboam, 1. King. 14. 1. 2. the Israelites, Esa. 1. 5. and in our own late experience. ANd so much concerning the punishment denounced. The effect of this punishment in the people is twofold. The first is expressed in these words: And she shall follow her Verse. 7 lovers, and shall not come at them; and she shall seek them, and shall not find them, etc. In which words are contained two things: first, the behaviour of these idolaters, when as God The exposition. had hedged them in with the hedge of afflictions, namely, they follow and seek after their lovers, and that with great anxiety of mind, care and earnest endeavour; for so the word here used signifieth. The second is, that God maketh frustrate all their labour, so as they follow and seek after them in vain. Concerning the first▪ after these idolaters were afflicted for their sins, and so hedged in with troubles and inextricable miseries, that they could not tell what course to take, nor which way to turn themselves; yet they do not presently turn unto the Lord and repent of their sins, nay rather they endeavour to flee from him, and to seek help of their Idols; and as though all these afflictions had betided them, because they had been no more zealous and devout in their superstition and idolatry, therefore they double their diligence, and with greater care and endeavour they worship and serve their Idols, hoping and expecting deliverance from them▪ as a reward of all their pains. Wherein the Prophet alludeth to the practice of adulterous wives, who when they are restrained in their wicked courses by their husband's jealous and watchful eye, or by some rougher and stricter course, do not presently forsake their lovers and amend, but rather study and invent out means how they may escape out of their husband's custody and again come into their lovers company: or else to the manner of beasts and cattle, who being restrained with a new fence from their old haunt, do not presently feed quietly in their own pasture, but range along by the hedge side to find a gap, or some easy place where they may leap over or burst thorough into those fields into which they have ranged in former times: so this idolatrous spouse being restrained with the chastisements of her husband from following Idols, doth not at first forsake her sin, and turn unto the Lord by true repentance, but with greater madness she endeavoureth to proceed in her adulteries, superstitions and idolatry, and seeketh help of her lovers and Idols, that thereby she may be freed from those afflictions which God hath laid upon her. So that here the sin of these idolaters is further aggravated, in that they made no use of God's afflictions, but rather behaved themselves more impudently then in former times: for whereas this adulterous spouse though she were resolved to live in uncleanness, yet rather should have been sought unto by her lovers, then to seek after them, she contrary to all womanhood so far exceeded the bounds of modesty, being transported with the blind fury of her lust, followeth after them when she is neglected, and seeketh them when she is not sought. But here it may be demanded, how she can be said to follow and seek after her lovers, when as he saith in the former verse that she was so hedged and walled in that she could not find her paths? I answer, that he here describeth, potiùs adulterae affectum quàm profectum, rather the affection then the action of this harlot; it is true that she could not attain unto her desire, but still notwithstanding she desireth; she was hedged in, but nevertheless she wandereth about to find a gap; she could not indeed find or come at her lovers, but yet she rangeth in the pursuit, and seeketh to come into their company. And this appeareth by the second point which I propounded, namely, the frustrating of her labour: for it is said, that though she followed her lovers, yet she should not come at them; though she sought them with all care and diligence, yet she should not find them. In which words, the Lord showeth, that though this adulterous spouse, and untamed heifer, would endeavour to break thorough the hedge of afflictions, which he had set about her, to the end that she might again with like prosperity, as in former times, follow her lovers, and live in her whoredoms; yet she should not be able to accomplish her desire; though she should seek her Idols, with more than ordinary devotion, praying, proffering unto them sacrifices and oblations, to the end, that by their help she might be freed out of her afflictions, and attain unto her former prosperity, which in her blind ignorance and superstition she ascribed unto them, yet she should spend all her labour in vain, seeing her Idols sought should not be found, that is, she should not find them any ways able to remove her afflictions, or to help her out of her misery and distress. Whereby he aggravateth the wretchedness of her estate, and in a most lively manner setteth forth the desperatenes of her misery. For though one be in misery and distress, yet if they have hope that they may have access to such friends, unto whom when they have made known their case, they shall find them both able and willing to relieve them; this is a strong argument to work in them patience: but if either they cannot come at them, whom they most trust and rely upon, or else find them altogether unable to do them any good, than the frustrating of their hope being added to the weight of their misery and afflictions, overwhelmeth and presseth them down, and maketh their burden unsupportable. And this is the first effect of the Church's afflictions. The second is expressed in these words, Then shall she say, I will go and return to my first husband, for at that time was I better than now. In which words is contained the Church's repentance, and the reason moving her hereunto. The first is expressed in these words, Then shall she say, I will go and return unto my first husband: that is, after she seethe herself crossed in her wicked courses, and so hedged in with afflictions, that she cannot follow her Idols, and enjoy her former prosperity, after she hath long in vain sought for help and deliverance at the hands of her Idols, and hath now no hope by their means, either to come out of her present misery, or to enjoy her former prosperity, being destitute of all other help; then she shall say, that is, she shall resolve and determine, yea and also profess this her purpose and resolution, that she would no longer sit still in this misery, and suffer herself to be swallowed up of grief, and desperation; but she would go, and forsaking her lovers, and adulterous Idols, return unto her first husband, who indeed alone deserved the name of a husband, seeing the other were but lovers, seducers, and adulterers. The reason moving her to make this return unto her husband, is expressed in these words: For at that time was I better than now: that is, I will now at length forsake these Idols, and return unto the Lord, because I plainly see, and sensibly discern, that my state and condition was far better, and more happy, when I cleaved unto the Lord, my only true husband, with all my heart, loving, serving, and obeying him alone, and performing unto him that pure and sincere worship, which is described in his word, than it hath been since I forsook him, and prostituted myself, to commit spiritual uncleanness with Idols: for by this my apostasy I have moved my loving husband, in his just displeasure to reject me, & to strip me of all those benefits which he had bestowed on me: I have deprived myself of all true comfort, joy and peace of conscience, and am now filled with horror, fear, and anguish of mind; and I have plunged myself into a sea of misery, and innumerable afflictions, out of which my lovers, in whom I trusted, and whose help I have implored, cannot deliver me. And therefore what remaineth, but that I forsake my lovers, and my sins with them committed, seeing they are miserable comforters in my greatest need, and distress, and return and reconcile myself unto my husband, who is infinite in mercy and compassion? And so much for the meaning of this verse. The doctrines The Doctrines. which arise out of them are these. First, we may observe the superstitious blindness of idolaters, who, when the Lord punisheth Idolaters in their afflictions, fly unto their Idols, and not unto God. them for their idolatries, do not repent of their sins, and return unto the Lord, craving mercy, forgiveness, & release of their punishments: but rather, have their recourse unto their Idols, with more than ordinary devotion: serving them with their Pilgrimages, Vows, Invocations, Oblations, and other rites and ceremonies, wherewith they imagine they may be best pleased; supposing that their slackness and remissness in these superstitious devotions, hath been the cause of all their afflictions: whereas in truth their superstitions and idolatry, is the chief cause of all their miseries, and therefore the multiplying of them doth not release them of their punishment, but rather redoubleth it. An example whereof we have in this place, in Micha, judg. 17. 13. Ahaziah, 2. King. 1. 2. and in the Papists, who when the Lord Judg. 17. 13. 2. King. 1. 2. punisheth them for their idolatries, seek freedom and deliverance from the evils they suffer, by their vows, pilgrimages, prayers, and oblations to their Idols and Images; as though they could dry themselves being wet, by leaping into a river, or ease themselves being burnt, by leaping into the fire, Esay 1. 28. 29. Esay 1. 28. 29. Our natural proneness to Idolatry. Secondly, we may observe our natural proneness unto idolatry, for not only we easily fall into it, but being fallen, we are hardly recovered and recalled from this sin: no, though the Lord to his word showing his truth, and the falsehood and abominableness of idolatry, do also add his rods of afflictions, that at least sense of pain may make us weary of our sins. And therefore it is not to be wondered at, that the most part of the world do forsake Gods pure worship, and live in idolatry, seeing man's nature is so inclined thereunto, that though he smart for it, he will not leave it: and how much more than will he embrace it, when he is alured and drawn unto that, which of his own nature he is prone unto, by pleasures, profit, and preferments? for the Lord doth not hedge in all with afflictions, which resolve to follow their lovers, but only those, whom it is his purpose to convert, as belonging to his eternal election. Thirdly, we may observe that affliction in itself, is not sufficient to make us forsake our sins, and to turn unto the Affliction, if it be not sanctified, doth not turn us unto God. Lord by true repentance, unless it be sanctified and made effectual for this purpose, by the inward working of God's Spirit. For though the Lord had hedged his people in with afflictions, that they might not go forward in their idolatries: yet it is said here, that notwithstanding all this, they the more followed and sought after their lovers. So Pharaoh the more he was punished the more he was hardened, the more the children of Israel were afflicted in the wilderness, the more they murmured; the more they were smitten, the more they fell away, Esai. 1. 5. But I shall not need to go far Esai. 1. 5. for examples, seeing we have a present example amongst ourselves, who have made no use of God's late visitation, etc. And therefore when we are afflicted, let us earnestly desire the Lord to sanctify our afflictions unto us, and to join with his outward corrections, the inward working of his Spirit, whereby we may be moved to lay them to heart, and to humble ourselves under the hand of God. Fourthly, we may observe the corrupt nature of sinful Corrupt man seeketh all other means, before he flieth unto God. man, who when he is in trouble and affliction, assayeth all other means for his deliverance, before he flieth unto God for help: so here the Israelites being hedged in with afflictions, flee unto their Idols. So Saul went to the witch, Asa to the Physicians, the Papists to their Saints and Images. And thus many make gods unto themselves, for their deliverance, of their friends, riches, or of their own power and policy: when as being in trouble and affliction they do not in the first place flee unto the Lord for help, but rest upon these means, until they be altogether deprived of them, or have experience of their insufficiency in yielding unto them any help. Lastly, we may observe, that the Lord taketh from those, God frustrateth other means, that we may rest upon him. which he purposeth to convert and save, all these Idols in whom they trust, and these outward means whereupon they rest, or at least, teacheth them by lamentable experience, that they are altogether insufficient to deliver them out of their afflictions. So he threateneth here, that his elect people following after their lovers, should not come at them, and seeking them (to the end they might be by their help delivered out of their afflictions) they should not find them, that so being made frustrate of their wicked hopes, and abandoned of all outward means, wherein they trusted, and despairing of all other help, might hereby be driven to flee unto the Lord for mercy and deliverance. And therefore, when being in affliction, or any distress, we are disappointed of our hopes, and deprived or forsaken of those means, wherein we trusted for deliverance; let us persuade ourselves, that the Lord hereby doth chastise our vain confidence and carnal affiance, whereby we trust and rest upon, rather the creature, then upon him our Creator; and withal doth beat us from those worldly hopes, that we might flee unto him for succour, and rest upon his promises and providence for our deliverance. And these are the doctrines which arise out of the former God doth not suffer his to remain always in their sin and idolatry. part of this verse, containing the first effect of the people's afflictions. Now out of the latter part, wherein is showed the second effect, namely, their forsaking their Idols, and turning unto the Lord, these instructions are further to be observed. First, we learn, that howsoever those that belong to God's election, may for a time leave Gods pure worship, and follow Idols, yea and be so blinded in their superstitions, that when they are afflicted for their sin, they do with more earnestness embrace idolatry; yet the Lord will not so leave them, but at length he will open their eyes, that they shall see their sins, and sensibly discern that they are the causes of their punishments; though for a time in their ignorance and superstition they prefer idolatry before his true worship, yet at last he illuminateth their judgements, so as they may see how much better it is to follow him, then to follow idols, to embrace his true religion revealed in his word, then to follow their own invention. Examples hereof we have in Abraham, in the Israelites coming out of Egypt, and in the time of the judges, and in many at this day, who have forsaken the idolatries of the whore of Babylon, and have embraced Gods true religion. Secondly, we may observe, that as soon as they spy their As soon as the faithful see their errors and sins, they reform and forsake them. errors, they do not go on further in them, but they return into the way of truth; as soon as they see their sins they forsake them, as being the causes of their misery; when they see the vainness of their idols, than they return unto the Lord their true husband, neither is it enough to see our sins, if we continue in them, nay rather this will redouble our punishment; it is not sufficient to know truth and error, unless we Luk. 12. 47. embrace the one, and forsake the other: it will not profit us to see our former grossness in following idols, unless Matth. 11. 21. hereby we be moved, not only to forsake them, but also to return unto our husband, the Lord our God, worshipping him according to his will. So that here we learn what is the practice of true repentance, it consisteth not in the knowledge only, or acknowledgement of our sins, for thus far did Pharaoh and Saul proceed, thus did judas, and thus do many worldlings repent: but we must so see our sins, as that with the sight of them, we be exceedingly displeased with ourselves; we must so acknowledge them, as that withal we unfeignedly bewail them; we must when we behold them, also hate and detest them, and not only forsake our sins, but also return unto the Lord, with full purpose of heart, resolving and endeavouring to serve and please him, in holiness and newness of life. Thirdly, we may observe the profit of afflictions, when as The profit of afflictions. they are sanctified unto us by God's Spirit; for whereas prosperity maketh us blind through pride, self-love, and security, so as we can neither see our sins, nor Gods approaching judgements; adversity openeth our eyes, and rectifieth the judgement, so as then we not only see our sins, but are ready also to condemn ourselves, justly to have deserved those evils, which we suffer, yea and far greater, if the Lord should enter into judgement with us: for when as the light of nature, our own conscience, and the written Word of God teach and convict us of this, that God is the chief goodness, most gracious, most merciful, and in his own nature not apt and ready, to hurt and punish any of his creatures, but rather to extend his bounty, & multiply his benefits upon all, when we fall into miseries and calamities, we must needs justify God in his judgements, and condemn ourselves, whom Lam. 3. 22. we know to be full of all corruption, and wickedness. An example whereof we have in josephes' brethren, Gen. 42. 21. in Gen. 42. 21. the Israelites under the judges; in David, Psal. 51. 4. yea in Psal. 51. 4. Exod. 10. 16. 17 Pharaoh himself, Exod. 10. 16. 17. Where as prosperity maketh us dissolute and licentious in our ways, affliction serveth in stead of a thorny hedge to stay us from running on in the course of sin to our perdition. Whereas prosperity maketh us negligent in performing the duties of God's worship and service, misery and affliction maketh men zealous, forward and devout; according to that, Esa. 26. 16. O Lord in Esa. 26. 16. trouble they have visited thee, they powered out a prayer when thy chastening was upon them. And because men at such times are most fit and ready to perform such duties, therefore then the Lord especially requires them, Psal. 50. 15. Lastly, whereas Psal. 50. 15. prosperity makes us to forget God and to flee away from him, affliction maketh us to remember him, and by true repentance to turn unto him. An example we have in this 2. Chron▪ 33. 12. 13. place, in the Israelites in the time of the judges, in Manasses, and the prodigal son. Luke 15. Lastly, we may observe the motives, persuading the The motives which persuade the Church to turn unto God. Church to return unto God: the first whereof is contained in the word husband, for therein she gathereth unto herself some assurance of his love: for although for her sins she was divorced, yet upon her true repentance, she might gather certain hope, that she should be pardoned and received into former grace, seeing she had not to deal with an enemy or stranger, and an ordinary friend, but with a most loving and gracious husband, who was as ready to forgive as she to ask forgiveness, jerem. 3. 1. 12. 22. The second motive jere. 3 1. 12. 22 is the assurance of the bettering of her estate; for she could speak by experience that her estate whilst she served the Lord, was much better than when she followed Idols, and by the assurance of faith and hope she was ascertained, that repenting she should be received to grace, and restored to her former state & condition. The like example we have in the prodigal son, who returned unto God because he knew him to be his gracious father, and was assured that being reconciled unto him, he should be delivered out of his present misery into a state of happiness. Where we may learn, that true faith is the cause of unfeigned repentance: for until we have some assurance of God's love and mercy in Christ, we flee from him as from a severe judge: but when we know that Christ our Mediator hath satisfied for our sins, and reconciled us unto his Father, then do we bewail our sins, because we have by them dishonoured and displeased our gracious Father; and having repent of them, we go boldly unto the throne of grace, craving mercy and forgiveness: Heb. 4. 16. 10. 22. Heb. 4. 16. 10. 22. ANd thus much concerning the punishments which the Lord threateneth against the people for their idolatry, and the first kind or degree of their unthankfulness; as also concerning the effects of these punishments. Now followeth the second degree of their unthankfulness, together with the punishments denounced against them for it. Their ingratitude is expressed, Vers. 8. And she did not know, that I Verse 8 gave her corn and wine and oil, and multiplied her silver and gold, which they bestowed upon 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 enjoyed: secondly, in that she did not use these benefits to the glory of God, but bestowed them upon her Idols. The first is expressed in these words: And she did not know that I gave her corn, etc. By this conjunction copulative he knitteth these words with the former, and showeth that God justly punished them, seeing to their other sins they added another kind of gross ingratitude: as though he should say, And moreover, besides the sins before spoken of, she hath showed herself grossly ungrateful, both in not acknowledging God the author of the benefits which she enjoyed, and in abusing them to God's dishonour in the service of her Idols, and therefore it is just with God to afflict her with the former and following punishments, that she may learn to ascribe unto God the praise of his own gifts, and may desist to abuse them by bestowing them upon Baal. And this is the coherence of this verse with the former. Now let us come to the words themselves, in which is expressed the party offending, and the sin committed: the first in this word, And she, which hath an emphasis in it, and serveth to aggravate the sin. For though the Heathen nations should not have known or acknowledged the Lord to have been the giver of the benefits which they enjoyed, it had been no such great wonder, seeing they had only the light of nature, and the book of the creatures to look upon; but that the people of Israel should be ignorant hereof, was more than blockish senselessness and blind ingratitude, seeing they had the book of God wherein it was revealed unto them, that they had all the benefits which they enjoyed from the mere blessing of God, that the Lord gave them this land flowing with milk and honey by his own omnipotent power, casting out their enemies before them; that from him they had the first and latter rain, whereby their land was made fruitful; and seeing that they were entered into possession of all these benefits whilst they served the Lord alone, before they worshipped their Idols, so that they had no show of reason to ascribe God's gifts unto them, which they already enjoyed before they served them: and therefore the Lord might justly take up that complaint against them: Esa. 1. 2. 3. The first branch of their sin was, they did not know that Esa. 1. 2. 3. God gave unto them their gifts which they had received: whereby we are not to imagine that the Israelites were so blind and ignorant, as to think that they had all these benefits from their Idols only, and not from jehovah, the God of Israel; for many of the Heathens though they worshipped Idols and petty gods, yet by the light of nature knew that there was a chief and superior power who was the original fountain of all goodness, and therefore the people of God could not be hereof ignorant: but they are said not to know that God gave them these gifts, because they did not know and acknowledge him alone to be the author of them, but joined Idols and petty gods with him, and so rob him of part of his praise, they did not know that they had received these gifts of Gods free grace and mere goodness, but for their golden Calves and other Idols, and for that new devised worship which they offered unto God in them, which they thought was more acceptable unto him then the service prescribed in his word. So jere. 44. 17. 18. the jews said jer. ●●. 17. 18. they would worship the Queen of Heaven, that is, the Sun, because hereby they had plenty; not that they were so brutish as to think, that they had these benefits from the Sun only, but because they ascribed this power and virtue unto the Sun in itself, rather than unto God's blessing and providence, and so offered sacrifices and divine worship unto the Sun, as being a joint cause with God of these benefits, whereas it is only his instrument which doth nothing of itself, but by his appointment. The second branch of their sin was, that they bestowed and spent the gifts which they had received of the Lord upon their Idols, expressed in these words: which they bestowed upon Baal. For the understanding whereof, we are to know that this word Baal, is in the Scriptures either taken generally, for all Idol gods, in respect of the general signification thereof, which is as much as a Lord or Patron; and in regard that in the Punic tongue from whence it is taken, it signifieth a god; or else specially for a particular Idol of the Sidonians, which was called by that name; whose original was after this manner: Ninus who first reigned in Asia, and built that famous city, which was called Nineue, after his own name, was the son of one Belus, whom in his pride, according to the practice of Heathen Tyrants, he deified, and built a Temple unto him, wherein he appointed that he should be worshipped. And this Idol amongst the Sidonians was called Baal, and with the Babylonians Bell, and was worshipped amongst them as their god. Now this Heathen god did Ahab worship, and built a Temple and erected an altar unto him in Samaria, to gratify 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 josephus recordeth; of which also we may read 1. King. 16. 31. And although this Idol god Baal was one and the same, yet sometime the word is used in the plural number (Baalim, or Baal's) either when it is taken in the general signification for all Idols, or in respect of the divers statues, or images, erected in the honour of this Idol, a● Baal-peor, Numb. 23. 2. King. 4. 2. or Baal-phigor, Baalzebub. In this place, as I take it, we are to understand it in the general signification, for all their petty patrons and Idol gods; because we read that Baal the Idol, so specially called, and his Temple were destroyed by jehu, neither do we 2. King. 10. 27. find that any after him did restore him, or re-edify those ruins. The sense therefore of these words is this, that the Israelites bestowed that wealth which they had received from God, upon their Idols and Images, making them of their gold and silver, 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 unto them, as we may see, 1. Kin. 18. 22. 26. Whereby the sin of this people is much aggravated, in that they did not only not glorify the Lord in his own gifts, by giving unto him the first fruits, and offering unto him oblations and sacrifices, which he required in his law; but also spent these his gifts to the dishonour of God, in bestowing them upon their Idols, Gods arch-enemies. Like unto adulterous harlots, who spend the goods which they have received of their husbands in the maintenance of their lovers, etc. The like place unto this we have, 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 observe are these. First, we learn that The Doctrines. the Lord esteemeth ingratitude as a grievous sin, and punisheth That ignorance is a grievous sin. it with sharp afflictions even in his own Church and people. The which sin is committed when either through ignorance we know not, or through wilfulness will not acknowledge; or both knowing and acknowledging, yet through negligence do not return thanks and praise unto the Lord for all his benefits: and secondly, when as in whole or in part, we attribute the praise of the gifts which we have received from the Lord, unto any other, as authors and principal causes thereof. And thus do men offend when as they ascribe extraordinary and unexpected blessings to chance and fortune, and not to God's providence; when as they ascribe their wealth to their own wit, labour, or friends, and do not know and acknowledge the Lord to be the chief author and bestower of the riches which they enjoy, or else do not return thanks and praise unto him for his benefits; when as they ascribe their health in the first place to their good diet, or to the Physician, and not to the Lord who is the chief preserver and restorer thereof. But most grievously in this respect do they offend, who rob the Lord of those thanks and that praise, which is due unto him for his spiritual benefits. For the greater the gifts are, the greater praise and thanks is due to the bestower, and consequently the greater injury and ingratitude when he is rob of his right. And thus do those offend who ascribe the praise of these benefits unto the intercession of Saints, and so rob Christ of his glory, who alone by his intercession obtaineth them for us at his father's hands: thus do they offend, who ascribe their justification and salvation either in whole or in part, to their works and worthiness, or unto the merits of Saints, which is to be attributed only to God's free mercy and Christ's all-sufficient merits: thus do they offend who do not know, or acknowledge, that it is the blood of Christ alone which washeth away all our sins, but think that they have remission, by Masses, popish pardons, penance, pilgrimages, oblations, Saints relics, holiwater and such like. All which and all other of the like kind are esteemed as idolatrous unthankfulness in God's sight. Secondly, we here learn, that ignorance doth not excuse Ignorance doth not excuse sin, nor exempt us from punishment. our sins, nor exempt us from God's judgements, nay so far is it from excusing other sins, and from exempting us from punishment, that itself is a sin and deserveth punishment, as appeareth in this place. Which notwithstanding, is not to be understood, of that ignorance which is natural and necessary, for want of the means of knowledge, for though this be not only the punishment of sin, but also a branch of our original 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 unto us plentiful means of knowledge; which is so far from excusing other sins, that itself is esteemed by the Lord a grievous sin, and is severely punished, as being not only a heinous sin in itself, but also the chief root of all other sins, either of omission, or commission. Thirdly, we may here learn, that as ingratitude is a grievous Ingratitude is most heinous in the members of the Church. sin in all; so especially in those who are members of the Church, as it is emphatically signified in these words: And she knew not, etc. For they not only receive from God the greatest benefits, and therefore should return unto him the greatest thankfulness, but also are sufficiently instructed, both by the word of God, and by their continual experience, that they have all these benefits from the Lord, and that of his mere mercy and grace, and therefore it is more than 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 return unto him continual thanks and praise for them. The which sin is too too common in our times, even in the clear light of the Gospel, both in respect of all other benefits which we enjoy, and especially in respect of our daily food, which men (as not knowing, or not acknowledging God to be the giver of it) do usually receive, without praising God or giving thanks, in which respect they are far worse than the ox or ass, 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 observe, that not to acknowledge the Lord to be the sole author of his gifts, nor to yield unto 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 received unto God, yet because they did not acknowledge him the sole author of them, but joined with him copartners in his praise, because they did not acknowledge, that they had received them of his mere mercy, but for their new worship which they offered unto him in their idols, therefore the Lord condemneth them of ignorant ingratitude, as though he were not acknowledged at all. The reason is, because the Lord cannot endure any sharing or halting in his service, he cannot abide to have any partners of his praises, which are due to himself, and therefore he will have all or none: for well the Lord knoweth, that they who serve & praise him to the halves, will in the end neither serve, nor praise him at all. Whereby it may appear, that the service of the Church of Rome, which they perform unto God, is no better than abominable idolatry, and their praises odious in his sight, as savouring of gross ingratitude; for though they serve God indeed, yet not in spirit and truth, but in their Idols; though they acknowledge, and praise God as the author of his gifts, yet not him alone, for they join with him the virgin Marie, and innumerable Saints, many whereof are of their own making, as petty gods and patrons, unto whom they yield a chief part of their thanks and praise; though they acknowledge God to have given unto them the benefits which they enjoy, yet not of his mere mercy and grace, but for their own merits, and through the intercession of Saints. But the Lord esteemeth these half praises to be dishonours, and this party and shared thankfulness, to be no better then gross ingratitude, 2. King. 17. 32. 33. 41. 2. King. 17. 32. 33. The excessive cost which idolaters do bestow upon their idols. Fiftly, we may observe, what excessive cost idolaters are ready to bestow upon their idols and images: for though they highly esteem their gold, silver, and jewels, yet do they willingly bestow them upon Baal, that is, for the making and adorning of their idols, and for the furthering of their superstitions; though they will hardly part with the least trifle in obedience to God's Commandment, to the advancement of his glory, and furthering of his pure worship and service, yet they think their whole substance little enough to be bestowed upon their own will-worship, & for the maintenance of their idolatry. An example whereof we have in this place, and in the Israelites, Exod. 32. 3. Ezech. 16. 16. to 21. And in the Papists, who care not what they Exod. 32. 3. Ezech. 16. 16. 21. bestow upon the making and adorning of their images, in maintaining their Clergy, the Priests of Baal, in building Monasteries and Nunneries, in Copes, vestments, oblations, in procuring pardons, and such like their superstitions. The which their bounty in their will-worship and idolatry, should make us ashamed of our base niggardliness, in furthering, setting forth, and maintaining Gods pure worship and service, which is enjoined in his word: for what a reproach is this to our Christian profession, that they should so much exceed in their blind zeal and forwardness unto idolatry, and we be so cold in God's true religion: that they should bestow such excessive cost in building Churches, in honour of their Saints, and we be so backward in repairing of God house: that they should so liberally maintain such swarms of locusts, and innumerable numbers of the Priests of Baal, and we suffer Gods true Prophets, which in comparison are but few in number, to live in want, that idolaters should endow the Church with goods and lands; and professors of Gods true religion, should rob and spoil it of necessary maintenance? Surely their fruitful ignorance shall condemn our barren knowledge; their superstitious devotion, our coldness and slackness; their liberality in evil, our niggardliness in that which is good; and their great love unto their idols and idolatry, shall rise in judgement against our little love to God and his truth. Lastly, we may observe, that it is a grievous sin to abuse That it is a great sin to abuse God's gifts to his dishonour. the gifts which we have received from God, to other or contrary ends, than those for which the Lord hath given them; for this is here condemned in the Israelites, in that they bestowed their gold and silver upon their idols, which they should have employed to the glory of God, and good of his Church. Thus the Papists offend, who bestow their wealth upon their Images, Copes, Monasteries. Thus carnal Gospelers offend, who spend their riches upon gorgeous attire unfitting their calling, upon excessive cheer and vain pleasures, which they have received from God, to this end, that out of their superfluity, they should relieve the penury of their poor brethren. Thus do they offend, who use their tongue to the blaspheming of God's name, which is given them to glorify him. And thus do they offend, who abuse their wits and learning, for the nourishing of contentions, and the maintenance and upholding of injury, oppression, and injustice, which were given them to make peace, right wrongs, and further justice, as it is the usual fault of the Lawyers of our times, etc. All which, being not only unprofitable servants, in not using the Lords talents, but also wicked and malicious enemies, who abuse them to his dishonour, shall if they persevere in this sin without repentance, have their portion in the lake which burneth with fire and brimstone. ANd thus much concerning the sin of the people of Israel. In the next place he setteth down their punishments for whereas he had, vers. 6. in general threatened, that he would hedge her in with afflictions: now he proceedeth to specify the particular kinds thereof: First, that he would deprive her of all those necessary benefits, which appertained to the preservation of their life, verse 9 Secondly, that he would discover her shame in the sight of her lovers, and expose her to reproach and contempt, vers. 10. Thirdly, that he would cause to cease all her solemn festivals, and take away all cause of mirth and rejoicing, vers. 11. Lastly, that he would destroy all her pleasant gardens, and fruitful vineyards, and turn them into a vast wilderness, vers. 12. After which comminations he repeateth again their sins, which were the causes of the punishments, namely, their unthankfulness, in the latter part of the 12. verse, and their idolatry, vers. 13. and so he concludeth the first part of this Chapter. But let us come to the particulars. Vers. 9 Therefore I will Verse. 9 return and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax, lent to cover her shame. In which words he threateneth, that because The exposition. the Israelites would not acknowledge the Lord, to be the author and bestower of those manifold benefits, which they enjoyed, but ungratefully ascribed the praise of them to their idols, therefore he would strip them of all his blessings, to the end, that they who could not learn in the time of their plenty, that the Lord had bestowed upon them these his gifts, might at least learn this lesson by the want of them. I will return and take away, etc. Some resolve these words thus: I will receive, or resume my corn: because the former verb in the Hebrew phrase, hath in it sometimes the nature of an adverb. So Genes. 26. 18. Isaak returning, digged the Gen. 26. 18. wells of water, which they had digged in the days of Abraham, etc. 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 howsoever the Lord seemed by his long deferring of punishment, and by the continuance of his mercy in suffering them still to enjoy his gifts, either to approve, or at least not to regard their wickedness, and gross abuse of his benefits, yet now he would take a new course with them, so as they should see that he was a just God, who would not let sin for ever go unpunished. In former times the Lord had multiplied his gifts upon them, as their corn, wine, oil, etc. and that oftentimes beyond all hope and expectation, in respect of natural causes, that so they might not rest upon the stars and planets, nor fear the signs, according to the custom of the Gentiles, but rely upon his all-sufficient providence, as himself commandeth them, jer. 10. 2. And having Jerem. 10. 2. his blessings powered upon them, as it were with his own immediate hand, they might learn hereby to acknowledge and praise him, as the author of these his gifts. But when notwithstanding all this they would not learn hereby to praise the Lord, as being the cause of all their benefits, but ascribed them to their Idols, the Lord threateneth that he would return and alter his former course, by depriving them of all his blessings, even when in respect of inferior causes and means they seemed most assured of them; that so if his extraordinary manner of bestowing them would not, yet his extraordinary taking them away, might move them to acknowledge that he alone was the bestower of them. Now the things of which the Lord threateneth to deprive them of, are their corn and wine, their wool and flax, all which before they had ascribed to their Idols, and abused to their service; under which particulars here as before, we are to understand not only all things appertaining to their food and apparel, but all other commodities belonging to this life: So 1. Tim. 6. 8. When we have food and raiment, let us therewith 1. Tim. 6. 8. be content. And further, we are to note that the Lord calleth these things his, my corn and my wine, etc. whereby he meeteth with the erroneous conceit of the Israelites, who imagined that these blessings of God were given unto them by their Idols, as a reward of their service; and therefore that they were so become their own, that they might use 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 he would (as he justly might) take away from them these things which were his own, unto which they had no right; that so they might learn to give unto him the praise of his own gifts. The time also when the Lord threateneth to resume his gifts is expressed; I will take away my corn in the time thereof, that is, in the time of their harvest, 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 unlooked for, and in such a time wherein they made sure account of plenty. And I will bring such a scarcity amongst them of these blessings, that there shall be a want of them even in the time of harvest and vintage, when they usually most abound: and therefore if they wanted in the time of their greatest plenty, how great was their penury like to be, when that small store they had was spent and consumed? The which dearth was caused, either by the curse of God upon their land, so as it could not yield her increase, which is threatened, Leuit. 26. 20. or through the abundance Levit. 26. 20. of caterpillars, grasshoppers, worms, drought, of which we read, Deut. 28. 23. 24. 38. 39 etc. joel 1. 4. or by their enemies, Deut. 28. 23. joel 1. 4. who usually at the time of harvest go into the field, because than they may most endamage them against whom they make war, by wasting their country, & furnish themselves with all provision, which the Lord threateneth, Deut. Deut. 28. 33. joel 2. 3. 28. 33. joel. 2. 3. And I will recover my wool, etc. The word here used signifieth, with strong hand to pluck away from one that which he unjustly possesseth. It is used, Gen. 31. 9 where jacob saith, Gen. 31. 9 that God had taken away Laban's substance, and given them unto him, because it was wrongfully possessed by Laban, seeing it belonged unto jacob, as a reward of his painful service. So the Israelites are commanded to take away the Egyptians goods and to spoil them, because they wrongfully withheld them in their hands from the Israelites, seeing they were due to them for their great pains and tedious bondage, Exod. 3. 22. Others translate it thus: I will free and set at liberty my Exod. 3. 22. wool and my flax, etc. which cometh all to the same end: for when the creatures of God are unjustly possessed and abused to other ends, than those for which God hath given them, they may be said to be in a kind of bondage, from which they are freed when God plucketh them from such Rom 8 22. Hab. 2. 11. unjust owners. So Rom. 8. 22. Hab. 2. 11. The meaning therefore of these words is, that the Lord would pluck out of the hands of the idolatrous Israelites these his blessings, because they unjustly possessed them and abused them to wicked purposes. They possessed them unjustly, because they did not acknowledge them, as held of the Lord the true owner of heaven 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 foreign enemy, and therefore is justly dispossessed; so in this case. And as he who having received either authority or riches from his King, that hereby he may th● better be enabled to serve him; if he abuse his Prince's gifts by using them against him and serving his enemies, is justly stripped of all: so here, etc. Lent to cover her shame. The word here used signifieth, her nakedness, and more especially the nakedness of the secret parts. Whereby some understand that these idolaters abused the gifts of God to cover their spiritual nakedness, and did hide their sins under the vail of God's benefits. But, as I take it, the more simple and plain interpretation is best, and most agreeable to the text, namely, that the Lord would take away from her, his wool and flax, because whereas he had given unto them these things, that they might with them apparel themselves and hide their nakedness, they abused them for the decking and adorning of their Idols. As it may plainly appear, if we compare this verse with the former, and with Ezech. 16. 16. 17. 18. So that these words are added, to show the lawful use of these benefits, for which God gave Ezech. 16. 16. 17. them, that their gross abuse of them might the better appear. And this is the meaning of these words. Out of which we The Doctrines. may observe, first, that howsoever the Lord in his patience and long-suffering, doth defer our justly deserved punishments, Impenitency moveth the Lord to turn mercy into judgement. and in stead of them gives unto us the fruition of manifold benefits; yet if this his mercy will not move us to fear him, and to repent of our sins, he will not for ever spare us, but he will return and alter his course, stripping us of all his benefits, and turning mercy into judgement. An example whereof we have in the Israelites in this place; in the time of our Saviour Christ: as also in the primitive Churches of Rome, Corinth, Galatin, etc. Secondly, we learn that our unthankfulness in not ascribing Our unthankfulness moveth the Lord to strip us of his gifts. of God's benefits unto him, or in ascribing them to other causes besides him, or jointly with him doth move the Lord to take his gifts away from us, that so if we cannot know and acknowledge him the Lord and owner of them when they abound, we may learn this duty by the want of them. For such is our corruption and ignorant unthankfulness, that we are more ready to acknowledge the Lord the author of all the good things which we enjoy, when he taketh them away, then when he bestoweth them; he is better known and acknowledged to be the feeder of his creatures in the time of dearth, then in the time of plenty; to be the author of health in the time of sickness, then when we are whole and sound; to be the giver of riches in the time of poverty, then in abundance; to be our preserver rather in the midst of dangers, then when we are most secure. So that God's gifts make us forget the giver, and with forgetfulness is joined his usual companion unthankfulness. And this is one special cause why the Lord taketh them from us, because his judgements do better teach us then his mercies. And therefore if we would not be stripped of God's benefits, let us learn to acknowledge him the fountain of them, whilst we enjoy them, and yield unto him the whole praise of his own gifts. And to this end let us remember the example of Pharaoh, Nabuchadnezzar, Herod, etc. Thirdly, we here learn that the Lord is the true and absolute The Lord is the absolute owner of all the good things which we enjoy. Psal. 24. 1. owner of all the benefits which we possess; for so he calleth them here, my corn, my wine, etc. so that we are not absolute Lords of those things which we usually call our own, but only the Lord's bailiff's and steward's, and therefore shall one day be called to a reckoning, how we have used and employed them. The consideration whereof should move us, to use the Lords goods to the glory of the owner and the good of our fellow servants, as he hath commanded us; neither must we imagine that we have absolute authority over the things we possess to do with them what we list, seeing the Lord hath chief interest in them. And if this were well thought of, men would not be so close handed to their poor brethren: for what steward can answer it to his Lord, if he suffer his fellow-servant to pine for want, withholding from him his portion which his master hath allotted him? neither would they be so open handed, to misspend God's gifts to his dishonour, by gaming, gluttony and excess, bravery in apparel and such like abuses. For this will be but a bad reckoning in the day of our general accounts, when we shall say, so much laid out on unlawful pleasures, so much spent in gorgeous attire, so much consumed in law, to have my will upon my neighbour, etc. For this will be thought far worse, then with the unprofitable servant, to have hid our talon in a napkin, etc. Fourthly, we learn, that there is no certainty, nor sufficient That there is no certainty in the possession of temporary benefits. cause of security, in these worldly and temporary benefits; seeing God oftentimes deprives us of them, when we think ourselves most assured to enjoy them. Innumerable be the unlooked for accidents, which may spoil the fruits of the earth, both in seed time, winter, spring and summer, as too much rain, too much drought, worms, cankers, caterpillars, blast, mildews and such like. But though they escape all these, yet can they promise unto us no certainty of enjoying them: seeing the Lord for our sins can take away our corn in the time of harvest, and our wine in the vintage, either by unseasonable weather, or the invasion of our enemies. He can sink the ship in the haven, as well as in the midst of the ocean: and he can pluck back his benefits from us, even when we are ready to stretch out the hand to receive them. The consideration whereof, should make us never to promise unto ourselves security and certainty of these benefits, so long as living in our sins without repentance, we justly provoke the Lord to strip us of them. And secondly, we may hereby be moved, not to put our trust and confidence in these worldly things, for our preservation, seeing they are most uncertain; but to place our whole affiance in the Lord, who will never fail them in time of need, who rest and rely themselves upon his providence. Fiftly, we may here observe, that all those, who do not Those are usurpers of hold the benefits which they enjoy, as from the Lord, but ascribe them to their friends, their own wit, labour, and industry, God's gifts, who do not acknowledge that they hold them from him. they are unjustly possessed of them, because they hold them by an unlawful tenure, and therefore may at the will of the grand-Lord of heaven and earth, be justly every minute dispossessed of them. And though he suffer them for a time to hold them in their custody, yet they are not to be esteemed true owners, but usurpers and intruders into that which belongeth not unto them; and therefore in the great day of assizes they shall answer for it, etc. ANd so much concerning the first punishment here denounced. Verse. 10 The second followeth, vers. 10. And now will I discover her lewdness in the sight of her lovers, and no man shall deliver 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 might be relieved and delivered out of his hands by their lovers, that is, their false goods; showing that their joining with them, should not hinder the course of his judgements: for so far was he from fearing their succouring of them, that he would inflict these his punishments upon them, even in the presence of their idols, neither should they be able to relieve or deliver them out of his hands. So that still he alludeth to the practice of insolent and impudent adulteresses, who when their husbands threaten, that for their whoredoms, they will strip them of all the gifts which they have bestowed on them, they are ready to deter them from such severe courses, by telling them that they have friends in store, who will revenge their wrongs, and not suffer them to be so evil entreated; unto whom their husbands being men of spirit and courage, will return answer, that they are so far from fearing their lovers, that they will not stick thus to use them even in their presence. But let us come to the words themselves: in which is expressed, first the time, when he would inflict his punishments: And now will I, etc. where he showeth, that because his patience and long-suffering had made her insolent and secure, he would no longer make delays, but presently execute his judgements upon her: and this he doth to make her rouse up her spirits, and speedily to turn unto him by true repentance. Eccles. 8. 11. Eccles. 8. 11. Secondly, he setteth down the punishment itself, to wit, that he would discover her lewdness, etc. The word here used signifieth, either foolishness, or filthiness: in the first sense it is taken, 1. Sam. 25. 25. Psal. 14. 1. Deut. 32. 6. in the latter, Gen. 34. 7. Deut. 22. 21. If we understand it in the former signification, 1. Sam. 25. 25. Psal. 14. 1. Deut. 32. 6. Gen. 34. 7. Deut. 22. 21. the meaning is, that by stripping her of all his benefits, he would show, that she had done foolishly, in ascribing them to her lovers, seeing they were his gifts; and in forsaking him, a God most gracious and almighty, that she might follow after her lovers, who had neither will nor ability to relieve her wants. But the coherence with the former words is better, if we understand it in the latter signification, for in the former verse, the Lord threateneth, that he would strip her of his benefits, and namely, of her clothes, which he had given her to cover her nakedness: and here he showeth that he would not strip her in a corner, but even in the sight of her lovers, that they might also behold, and detest her abominable filthiness. And this interpretation I rather embrace, than the other, because it agreeth with the like places of Scripture, as Ezech. 16. 37. jer. 4. 30. Ezech. 16. 37. Jer. 4 30. Now this her punishment is aggravated, in that he saith, he would strip her in the sight of her lovers; for as men are impatient of all disgraces, so especially of those, which are offered them in the presence of their most respected friends: but they grow altogether intolerable, when as their friends in whom they most trusted, shall to their shame and reproach see their wretchedness, and unclean filthiness, and not be able to make any apology for them, or to defend them against the accuser. But this the Lord threateneth, should be the condition of the Church of Israel, namely, that he would strip her of all his benefits, and discover her natural filthiness and uncleanness, her poverty, misery, sin and gross corruptions, and that in the sight of her lovers; that is, when she depended upon her idols, and most assuredly hoped, that they were present to help and relieve her. Lastly, because while they conceived any hope of help in their idols, they would easily neglect and contemn God's threatenings, he taketh away from them this vain confidence, in these words: And no man shall be able te deliver her out of my hands: as though he should say, It may be she will hope, when I have taken from her my benefits, that the sun, stars, planets, and her other idols will supply her wants; it may be she may think, that when I have discovered her filthiness, her lovers will relieve her miseries: but all in vain; for who amongst the gods is able to help, when I who am almighty take in hand to punish her? Well may they behold her abominable filthiness, to her further grief and disgrace; but they shall only look upon her, & not be able to afford her any relief. And this is the meaning of these words. Out of which we Punishments deferred, shall be inflicted, unless we prevent them by repentance. may first learn, that howsoever the Lord in his mercy, doth long defer our justly deserved punishments, as he did the Israelites, of whom the Prophet speaketh here: yet if his patience and long-suffering do not move us to repentance, the time will come that the Lord will say, as he doth in this place; And now I will discover your lewdness, etc. For as there is a time for mercy, so there is a time for justice, and though the Lord be slow to anger and vengeance, and swift in the course of his grace and goodness, yet he goeth forward as surely and certainly in the way of justice, as in the way of mercy, if we do not meet him in the way, and turn his course by turning unto him by unfeigned repentance. Examples hereof we have in the old world, in the Sodomites, Canaanites, Israelites, etc. And therefore let us seek the Lord whilst he may be found, etc. Isay 55. 6. let us take hold of the acceptable Esay 55. 6. time, and day of salvation, and whilst it is called to day, let us hearken unto his voice, and not harden our hearts, Psal. 95. 7. 8. For though the Lord now hide our sins under the vail of his mercy, blessings and benefits, yet the time Psal. 95. 7. 8. will come, unless we repent, when as he will strip us, and discover our filthiness, etc. Secondly, we may observe, the the Lord oftentimes punisheth our vain confidence in worldly things, by making them God punisheth vain confidence in creatures, by making them insufficient to help. uneffectual, and insufficient to satisfy our desires, in those things for which we most trusted in them, & that when they most abound, and seem to promise us most assured help. So here he strippeth the Israelites in the presence of their idols, in whom they trusted for deliverance, and discovereth their filthiness even in their sight, when as they seemed in regard of their presence, to give them the greatest hope of their assistance. Thus he overthrew Pharaoh, Senacherib, Benhadad, in the midst of their great armies; Nebuchadnezer in his greatest pride and power. Thus he destroyeth idolaters in the presence of their idols: thus he maketh the covetous to feel the smart of his punishing hand, when as their riches wherein they trusted, cannot yield unto them any comfort, etc. Thirdly, we may observe, that howsoever our sins in man's Sin maketh us ugly in God's sight. carnal judgement, do exceedingly grace and adorn us, as beautiful ornaments; yet in truth they defile both our bodies and souls, and make them filthy and ugly in God's sight, yea and in our own too, when as we come to a true view and sensible feeling of them. As for example, ruffinlie oaths, scurrilous jests, which are but the scum and excrements of the wit, pride, gorgeous attire unfitting our callings, painting the face, and discovering the breasts, luxurious niceness and excess in diet, furious thirsting after revenge upon the least show of a disgrace offered, and such like sins, which are used of worldlings, as ornaments to commend them, but in God's sight, they make them to appear deformed, filthy and abominable. Fourthly, we may observe, how prone we are to trust in Our proneness to trust in worldly means. worldly means, and in regard of our vain confidence, how apt we are to shroud ourselves under these vain shields, imaging that by them we shall be secured from God's judgements threatened against us: so the Israelites here trusted for deliverance from all evils which were denounced against them, by the help of their Idols. And therefore the Lord to beat them from this vain confidence, telleth them, that he will inflict his judgements upon them, though their lovers looked on, neither should they be able to deliver them out of his hands. Thus the Israelites trusted to the outward presence of the visible Ark, 1. Sam. 4. 3. 4. to the help of the Egyptians, 1. Sam. 4. 3. 4. Esay 31. 1. 3. Hos. 10. 13. jerem. 49. 16. Esai. 31. 1. 3. to the visible Temple, jer. 7. 5. to their multitude of strong men, Hos. 10. 13. Thus the Idomeans trusted to the strength of their seat, jer. 49. 16. And thus in our times, men in dearth trust to their own provision, in war to their strength, in sickness to their flight, preservations and medicines; and when the thundering threatenings of God's judgements sound in their ears, they hide themselves from them under the shadow of those outward titles, the Gospel, the Church, and profession of God's true religion. But the Lord will inflict his judgements, even in the sight of our lovers, and those things wherein we trusted, shall not be able to deliver us in the day of his visitation. ANd so much concerning the second punishment. The Verse. 11 third followeth. Vers. 11. And I will also cause all her mirth to cease, her feast days, her new moons, and her Sabbaths, and all her solemn feasts. Although the people of Israel worshipped The exposition. God not according to his word, but according to their own inventions, not in spirit and truth, but after an idolatrous manner in their idols, not in the place which he had appointed, to wit, his Temple, but in Dan and Bethel; yet they exceedingly pleased themselves in their outward worship and external show of their new devised religion, as though they had done unto God that service which he required, imagining it could not go ill with them, so long as they observed some outward ceremonies of the law, notwithstanding they declined in substance from God's true religion revealed in his word. And therefore the Lord here threateneth, that he would pluck away from them the vizard of their outward profession, & stop the current of their superstitious devotions, by taking from them their corrupted ceremonial worship, wherein now they so much delighted and gloried: that so they might the better see their miserable estate when as there remained unto them not so much as an outward show of religion, nor an external manner of worshipping God; and having nothing to rest upon, might at length be moved to forsake all their superstitions, and to worship the Lord according to his revealed will. But let us come to the words themselves. And I will also cause all her mirth to cease. Where the Lord threateneth that he would take away all joy and recioycing which they took in their ceremonial worship, and the outward pomp of their religion, especially in their feasts and solemn assemblies. Yea but this mirth & rejoicing in their solemn feasts was commanded by God: Deut. 16. 14. Thou shalt rejoice in thy feast, etc. And therefore the day of their feasting was called Deut. 16. 14. Num. 10. 10. a day of gladness, Numb. 10. 10. why therefore doth the Lord threaten to take this mirth from them which himself enjoined? I answer, because they did not rejoice in him but in their Idols, neither did they rejoice with a spiritual joy, with thankful hearts lauding and praising God, which the Lord, under the type of their external mirth, especially required, and therefore their outward worship which was also idolatrous, being severed from the inward worship of the Spirit, was odious in God's sight: as appeareth by the like places, Esa. 1. 13. 14. Amos 5. 23. 8. 10. Her feast days] As Esa. 1. 13. 14. Amos 5. 23. 8. 10. the feast of blowing Trumpets, which was celebrated in the first day of the seventh month, as appeareth Levit. 23. 24. The feast of Expiation in the 10. day of the seventh month, as we may see, Numb. 29. 7. Levit. 16. 30. Her new Moons] Levit. 23. 24. Numb. 29. 7. Levit. 16. 30. Numb. 28. 11. Levit. 23. 24. & 25. 4. Which were in the first day of every month, Numb. 28. 11. Levit. 23. 24. Her Sabbaths] Which were either the seventh day from the creation, or every seventh year, Leuit. 25. 4. And all her solemn feasts] Which were principally three: 1. The feast of the Passeover, or of unleavened bread, Leuit. 23. 5. The feast of Pentecost, or of weeks, Levit. 23. 15. 16. Levit. 23. 5. 34. 35. The feast of Tabernacles, of which read, verse 34 35. etc. Now by these particulars he understandeth all their ceremonial worship, and external service, in which they gloried and rejoiced; of all which, together with the joy which they took thérein, the Lord deprived them when as he caused them to be led captive by the Assyrians. And so much for the meaning of the words. Out of which Hypocrites may rejoice in the outward service of God. we may observe, that men not truly religious, may in the hypocrisy of their hearts, or the ignorance of their minds, rejoice and delight themselves in some external service, which they perform unto God, severed from his pure worship in spirit and truth; as appeareth in the example of the Israelites in this place, who rejoiced with great mirth in their Sabbaths, new Moons, and solemn feasts appointed by God; as also in the parable of the seed falling into the stony ground, Luk. 8. 13. In the Papists, who exceedingly delight Luke 8. 13. in their outward and pompous religion, in their sweet music, odoriferous perfumes and masking shows; and in worldly men, who content themselves with their outward worship in hearing the word, calling upon God, and receiving the Sacraments. But all those who would be truly religious must go further, and join with the ceremonies the substance, with the outward worship of the body, the inward worship of the soul: for if we rest in the outward action and deed done, God will esteem no better of us then of hypocrites, & our service of him though it never so much please ourselves, yet will it be odious and abominable in his sight, as appeareth Esa. 1. 13. 14. 29. 13. 66. 3. Mich. 6. 6. 8. Esa. 1. 13. 14. 29. 13 66. 3. Micha 6. 6. 8. It is not pleasing to God to embrace some part of his worship only. Secondly, we may observe, that it is not acceptable in God's sight to perform some part of his worship and service, unless we embrace the whole, and that in such manner as he hath revealed in his word. The Israelites, as we may see in this place, retained some parts of God's worship, but because they neglected others, and in stead thereof did offer a service unto God, according to their own inventions, therefore the Lord threateneth that he would take from them those relics which remained. The same may be observed in the Church of Rome at this day, etc. and therefore though in many points concerning God's worship they agree with us, yet we may not join with them, nor listen to any pacification or reconcilement of our religions, unless they would altogether forsake the abominations of the whore of Babylon, and their own will-worship, and wholly conform their service of God in respect of the substantial parts thereof, according to his will revealed in his word. ANd so much concerning the third punishment. The fourth is expressed in these words: Vers. 12. And I will Verse. 12 destroy her vines, and her fig trees, whereof she hath said, These are my rewards that my lovers have given me, and I will make them as a forest, and the wild beasts shall eat them. In which words is set down their punishment, together with the cause thereof: their punishment was, that he would strip them of The exposition. his temporal and corporal benefits, and bring their land to utter desolation. For whereas he saith that he would destroy her vines, and fig trees; under these specials he doth by a Synecdoche generally understand, that he would utterly spoil their pleasant gardens, and fruitful orchards and vineyards, yea and all their fertile country, with all the increase thereof. So that here he denounceth a far more heavy judgement, then that contained in the ninth verse, namely, that he would take away their corn and wine, that is, the fruits of the earth: for though there had been a dearth of them through one years scarcity, yet their gardens, orchards, fields and vineyards remaining untouched of Gods punishing hand, the fruitfulness of the following year might have supplied the want and defect of his foreruiner: but when they also were wasted and destroyed, there remained no hope of any relief. And this he threateneth, because as they ascribed the fruits of the earth to their Idols, so also even their fields, orchards, trees, and vines themselves according to the custom of the Heathen. The which their sin was the more unexcusable, because the Lord had taught them, not only by continual experience, but also by his written word, that all these were his blessings and benefits, and therefore the praise of them was due unto him alone: Deut. 8. 7. 8. Deut. 8. 7. 8. But notwithstanding all this, they in the blindness of their superstition, thought, and with great impudency did not stick to speak and profess it, that all these were the rewards which their lovers had given them. The word here used signifieth the hire which the harlot receiveth, for prostituting herself to the adulterer, whereby is signified, that they had, after the manner of impudent harlots, committed spiritual adultery with their Idols, and afterwards boasted that they had received all these benefits of their false gods, for that idolatrous worship which they had performed unto them. And therefore because they rob God of that glory and thankfulness, which was due unto him for his own gifts, the Lord threateneth to take them away, that so by their want of them, they might learn to acknowledge the Lord to be the author of them. Moreover he saith, that he would make them, namely their vines and fig trees, their orchards, gardens and vineyards, waste and desert, like unto a forest which is barren & fruitless: in which words he threateneth, that such should be the desolation of the land, that their fruitful orchards and vineyards should be turned into a vast and desert wilderness. And lastly he saith, that the wild beasts should eat them: the which words may be understood either literally thus, that their country should by their enemies be so dispeopled, and all husbandry intermitted, that wild beasts should make their dens, and feed in their vineyards and orchards; or allegorically, that their enemies the Assyrians, should like wild beasts make spoil and havoc of all, not only eating their fruits, but also destroying their orchards and vineyards. Whereby their utter subversion and desolation is implied: for when the enemy spareth the trees and gardens, he doth not intend the destruction of a country, but the enlarging of his own Empire and dominions, as we may see Esa. 36. 16. but when he destroyeth these, and maketh havoc Esa. 36. 16. of all, than he intendeth the utter subversion and ruin of that state and people. And this is the meaning of those words. Out of which we may observe how the Lord threateneth one punishment after The Doctrines. another, and causeth his Prophet to denounce great variety of judgements, that so he might fit himself to every one's That God fitteth his chastisements for the conversion of all the elect. disposition, and draw all unto God by true repentance. One is touched with the lighter chastisements, others not moved unless they hear of more heavy judgements; one is affected with one kind of punishment, another with such an one as is of a divers quality; some with poverty, some with shame, some with spiritual, some with corporal afflictions: and some are not moved at all unless they hear of utter desolation and destruction; and therefore according to the variety of men's minds the Lord varieth his threatenings, as appeareth in this place. Whereby we may learn, how impenitent and hard hearted we are, seeing the Lord is feign to use so many means, and to try (as it were) so many conclusions for our conversion: and also we may here observe Gods infinite goodness and mercy, which he showeth not only in his promises, but also in his threatenings. For whereas he might justly when we sin utterly destroy us, he giveth us warning by his threatenings, that being moved thereby to repent, we may escape his punishments; yea and that not some few times, for he threateneth often, but seldom punisheth, he denounceth many kinds of judgements before he inflicteth any one of them: whereby it manifestly appeareth, that in his threatenings he aimeth at our conversion, and not at our subversion and destruction; and that he is not willing to punish in his own nature, unless we force him thereunto by our stubborn impenitency. Secondly, we here learn, not to trust in the fruitfulness We must not trust in the fruitfulness of our country for our sustenance. of our country for our provision and sustenance, notwithstanding we continually provoke the Lord unto anger by our sins; for though it abound with vines and fig trees, with corn and wine, with pleasant orchards and fruitful fields, yet the Lord can easily find means, either by laying his curse upon the land, or by giving us over to the spoil of our enemies, to make the most fruitful places a desert wilderness. And therefore let us so live as his children and servants, performing obedience unto his will, and then we may rest boldly and securely upon his never failing providence: otherwise our best means will not preserve us, when with our sins and wickedness we provoke his anger, and move him in his just displeasure to strip us of all his benefits; as appeareth in this place, in the example of Sodom and Gomorrah: so joel. 2. 3. And this is that which the Psalmist speaketh, Joel 2. 3. Psal. 107 34. Psal. 107. 34. A fruitful land he maketh barren, for the wickedness of them that dwell therein. Thirdly, we may observe, that howsoever these idolaters Idolaters usually plead their merits. do ascribe unto their idols, all the benefits which they enjoyed, yet not as their free and undeserved gifts, but as rewards and hire, which they had bestowed upon them for that idolatrous worship & service, which they had done unto them; and this is the disposition of all idolaters and superstitious persons, to share with their idols, in the praise of the benefits which they enjoy, imagining indeed, that they have bestowed them upon them, but for their deserts and merits. And as the Heathen idolaters dealt with their idols, so after the same manner at this day, deal the Papists with God himself, sharing with him in his glory, by ascribing part of the praise unto him, and part unto their own works and merits. Lastly, we may here observe, that howsoever the Lord Affliction endeth in destruction, without repentance. threateneth before he punisheth, and when he beginneth to correct, proceedeth by degrees, from lighter to heavier punishments, that his mercy, goodness, and long-suffering, may appear in his so long sparing us; yet is neither his threatenings, nor more easy corrections will reclaim us, nor mollify our stony hearts with true contrition, his judgements will end in our utter destruction and desolation. When his vineyard is fruitless, first he useth the pruning knife of affliction, he diggeth and dungeth it, and then expecteth fruit; but if still it be barren and unprofitable, he taketh away the hedge, and breaketh down the wall, and layeth it waste and desolate: as it is, Esay 5. 5. 6. If the knife will do no good, to Esai. 5. 5. 6. make the tree fruitful, by pruning the branches, he will lay the axe to the root, and cut it down, Mat. 3. 10. Luk. 13. 6. 9 Matth. 3. 10. Luk. 13. 6. 9 If his husbandmen, with their much labouring in the vineyard, cannot make it to yield her grapes, the Lord will let the wild boor out of the wood destroy it, and the wild beasts of the field to eat it up: as it is, Psal. 80. 13. So in this Psal. 80. 13. place, etc. And this appeareth in the example of Pharaoh, and the Egyptians, and of the jews, Matth. 23. 38. Luk. 19 Matth. 23. 38. Luk. 19 43. 44. 43. 44. ANd so much concerning the punishments, which particularly are threatened against the Israelites. In the last place he concludeth the former part of the chapter, with a repetition of their sin of idolatry, & the punishment which he would inflict upon them for it; Vers. 13. And I will visit Verse. 13 upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earings, and her jewels, and she followed her lovers, and forgot me, saith the Lood. In which words he repeateth their sin and punishment, that hereby The exposition. he might the more aggravate their sins, and confirm the certainty of their punishments, that by hearing the often repetition of both, they might be the rather moved to serious repentance. The denunciation of their punishment is expressed in these words: I will visit. Where the Lord showeth, that he would no longer defer his punishments, nor seem to wink at their sins: but now he would begin to inflict his judgements on them, which their wickedness deserved; yet not rashly, but advisedly, and upon mature deliberation, as he noteth by the word visit, of which I have more largely spoken, when I handled the fourth verse of the first chapter. Their sin is first generally signified in these words, The days of Baalim. By which we are to understand the days of their idolatry, or all the time wherein they had worshipped idols, since the Lord had made his covenant with them, and had married them unto himself, which was soon after their coming out of Egypt. So that here he threateneth to visit upon them, not only the idolatry which in their own time was committed, but the idolatry of their forefathers, of which we may read, Exod. 32. 1. & vers. 34. Numb. 25. 1. 3. Exod. 32. 1. 34. Numb. 25. 1. 3. Jud. 10. 6. jud. 10. 6. etc. because they did not forsake their sins, but approved, liked, and lived in them. According to that in the second Commandment, For I am the Lord thy God, a jealous God, visiting the iniquity of the fathers upon the children etc. Secondly, he setteth down their progress in the particular kinds of their idolatry: first, that they burned incense, that is, performed unto them idolatrous service, in offering unto them sacrifices and oblations: secondly, that they were so bewitched with that pleasure and delight, which they took in their idolatry, that they thought no pomp, cost, decking with precious ornaments, sufficient to set forth their idolatry, in these words, And she decked herself with her earings, and her jewels: where he still alludeth to the manner of harlots; for as they being to come into the company of their lovers, do use all their art and skill in setting themselves forth, by putting on their richest ornaments, that by these baits, they may more forcibly allure them to commit uncleanness with them: so these idolaters, when as they were to celebrate their solemn festivals, in the service of their idols, placed a great part of their superstitious devotion, in decking and adorning both themselves, and their idol gods, that so they might take greater pleasure in their idolatry; and with these pompous shows entice others to join with them, in committing this spiritual whoredom. And here we are further to observe, that he calleth them her jewels, and her earings, to note unto them, that they had not received this whorish and idolatrous manner of worship from the Lord, but that it was their own, not enjoined by God, but hammered out in the forge of their own inventions, and cast in the mould of their own brain. Thirdly, he saith, that she followed her lovers: whereby is signified their obstinate persistence in this their sin; for they did not once or twice fall into this sin, through error or infirmity, but they followed their idols,, and went on in the course of their superstitions, walking in their idolatries, as in their usual path, and common high way. So vers. 6. Fourthly, he saith, that their hearts were so wholly set upon their idols, and that they followed them with such great earnestness and intention of mind, that they forgot the Lord; like unto harlots, who are so bewitched, and wholly transported with a fury of blind love, or rather lust towards their lovers, that they altogether forget their lawful husbands, and all the benefits which they have received from them. So that here he aggravateth the impious folly, and more than brutish blockishness of this people, who were so blinded, and even drunken in their idolatrous superstitions, that neither God's word, nor his works, neither his blessings and benefits, nor his judgements and punishments, would put them in mind of God, and of those duties which they owed unto him. But how could the Israelites be said to have forgotten God, seeing still they professed themselves his people, and performed some kind of service unto him? I answer, they are said to forget him, because they did not remember him to be such a God, as he had revealed himself in his word; namely, that he was a Spirit most holy, most pure, and infinite in all perfections, but figured and represented him in a little image, whom heaven, and the heaven of heavens cannot contain; and because they forgot to perform unto him that pure worship, which he had enjoined unto them in his word, and in stead thereof, offered unto him their own will-worship, and the idolatrous inventions of their own brain: and thus one is said to forget another, when they forget to perform those things, which the one required, and the other promised. And these are the degrees of their sin of idolatry. Now in the last place the Prophet concludeth all the former reprehensions of their sins, & denunciations of punishments, by telling them, that all he had spoken, was not of or from himself, but the word of jehovah: and this he doth to gain authority unto the former prophecy, to confirm the undoubted certainty thereof, and to move the people to receive it with reverence, and to lay it more nearly to their hearts, that thereby they might be moved to turn unto God by true repentance. And so much concerning the meaning of these words. The Doctrines. The doctrines which arise out of them are these. First, we may observe, that the Lord in the ministry of the word causeth The Lord causeth his messengers to repeat the same reprehensions. his messengers and Ministers to repeat again & again the same reprehensions of sin, & the same punishments which are due unto them; and this he doth partly in respect of our incredulity, whereby at first we give no credit to his word, and therefore to confirm the truth thereof the better in our hearts, he causeth the same things to be again repeated, and the same speeches to be as it were with greater vehemency redoubled; and partly in regard of our negligence, security, and forgetfulness, whereby we either do not attentively mark, or conscionably apply, or fruitfully remember his word at the first hearing. And therefore when we hear the same reprehensions and threatenings delivered often by God's ambassadors, let not these repetitions cloy us with satiety, but rather sharpen our attention, persuading ourselves, that the Lord causeth us to hear the same things repeated, either because through our negligence we have not learned, or through our security and forgetfulness have not applied nor made profitable use of them at the first hearing; or finally that he meeteth with our incredulity by confirming his word with a second repetition. Secondly, we may observe, that the same things which the The estate of the Church of Rome like the Church of Israel. Prophet here condemneth in the Israelites, are at this day practised by the Church of Rome. For first they have their Baalims, their petty gods and patrons, whom they religiously serve & worship; they offer unto them incense, vows, oblations; they deck and adorn not only their Idols, but also themselves, when they solemnize their feasts, and approach into their presence, placing a great part of their holiness and devotion, in their outward pomp and bravery, which are not prescribed by God, but invented by themselves, and therefore may fitly be called their own. All which decking and adorning of themselves, and their Idols, they like impudent harlots use, that with these baits of outward pomp and beauty they may allure others to go a whoring with them after their Idols: they have also a long time lived in their spiritual adulteries, with great impudency and obstinacy, boasting and glorying in their sin; and finally they have so set their hearts upon their lovers, and are so intent & earnest in their service, that they may be truly said to have forgotten the Lord, because they do not so remember him as he hath revealed himself in his word; because they have forgotten to worship him in spirit and truth, and in stead thereof offer unto him their own inventions; and also because they use much more care and diligence, and spend much more time and labour, in the service of the Virgin Mary, Saints, Angels, Images, and other Idols, then in the service of the true and everliving God. From whence we may assuredly gather, that the Lord will visit upon them the days of Baalim, though for a time to show his own patience, and to make them the more unexcusable, he defer their justly deserved punishments. And therefore let all those come out of Babylon, who would not be partakers of her plagues. Apoc. 18. 4. Apoc. 18. 4. We must not place our religion in outward pomp. Thirdly, we may hence learn, to avoid the foolish superstition of idolaters, who place their religion in outward pomp and sumptuous shows, and to worship the Lord in spirit & truth according to the prescript form of his word. Wherein many amongst ourselves may justly be reproved, who think they have done God good service, if on his Sabbaths they come to the Church in their best apparel, outwardly decked and adorned, when in the mean time they come with their workaday souls, full of worldly distractions and cogitations, and altogether unprepared and ungarnished, without all care or conscience, zeal or devotion. But such are to know, that the Lord will not be pleased with the worship of an Idol, for little regardeth he the outward habit, if the heart and soul be defiled, beggarly and naked. Fourthly, we may, out of the order which the Prophet here The idolaters progress. observeth in setting down their idolatry, note the progress which idolaters make in their sin, ascending from one degree to another till they come to the highest. First he saith, that through the natural inclination which is in every man, they are drawn to worship and serve their Idols. Secondly, more and more doting in their fond love toward them, they deck and adorn both their statues and images and themselves, being to perform worship unto them, with gold, silver, jewels and precious ornaments, that hereby they may themselves perform service unto them with greater pleasure, and also allure others to join with them in their idolatry. Thirdly, having thus bewitched themselves with their own sorceries, they go forward in their idolatry with great pertinacy and wilful obstinacy. And lastly, they so inebriate themselves with drinking in this golden cup of fornications, and are so wholly intent and devoted unto their blind 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 observed in the practice of the Papists in our own days. The consideration whereof should move us to flee the first allurements unto idolatry, and the beginnings and first degrees of this sin, for one step will bring us to another till we come to the highest, namely, forgetfulness of God and utter neglect and contempt of his pure religion. Fiftly, we may observe, that the worship of the true God, The worship of God and idols will not stand together. and the service of Idols will not possibly stand together: for assoon as we begin to offer incense unto Baal, we forget jehovah; when we love Idols, we cease to love the Lord; when we depend upon them, we distrust God: and this is that our Saviour teacheth us, Matth. 6. 24. No man can serve two masters, etc. and the Apostle telleth us, that we cannot drink of Matth. 6. 24. the cup of the Lord and the cup of devils, etc. 1. Cor. 10. 21. That 1. Cor. 10. 21. there is no concord between Christ and Belial, and no agreement between 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 between God and Baal: but if God be God, serve him; if Baal be god, serve him, 1. King. 18. 21. And therefore 1. King. 18. 21. let us not hearken unto those who would reconcile together Christ and Antichrist, Michael the Archangel and the Dragon, the whore of Babylon and the spouse of Christ, God's true religion and popish superstition, and so make a hotch potch of religion, like unto the religion of the Samaritans, condemned by God, 2. King. 17. 33. 41. Let us take heed that 2. King. 17. 33. 41. we do not to make peace on earth, proclaim war against heaven, and join in league with men, to fight against God and his truth; assuring ourselves that light and darkness, righteousness and unrighteousness, God and Belial, may as well be reconciled together, as Christ's true religion with the superstitious idolatries of the Romish Babylon. Sixtly, we here learn, that not to remember the Lord to They forget the Lord who do not remember him according to his word. be such an one as he hath revealed himself 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 he was their God and they his people, because they remembered and worshipped him in their Idols. So they who forget any of God's attributes, whereby in his word he hath made himself known unto us, forget God himself, for his attributes are his essence; as the wisdom of God is the wise God, the infiniteness of God is the infinite God, the love of God is the loving God, etc. And therefore, that God which they remember is not the true jehovah, but an idol of their own making. If then we only remember, that God is merciful, and do not remember that he is also just (as it is the custom of carnal secure men) we make an idol unto ourselves, but forget the true God; and so in like manner we forget the Lord, if with desperate sinners we remember his justice, and forget his mercy. And the like may be said of his omnipotence, omnipresence, all-sufficiency, providence, and the rest of his attributes. Lastly, we may here observe that the Prophet concludeth The authority of God's word countenanceth his Ministers in their embassage. all his reprehensions of their sins and threatening of punishment, by telling them that whatsoever he had delivered, was not his own, but the word of the Lord; whereby he confirmeth his former denunciations of judgements, and certainly assureth them, that how unlikely soever they thought them, yet they should most undoubtedly come to pass, seeing it was the word which truth itself had spoken: and therefore if they would escape them, there was no dallying nor delaying of the time, but speedily they must prevent them, by turning unto God by true repentance. And secondly, hereby he averteth all their malice and displeasure from himself, seeing these heavy tidings were not the devices of his own brain, but the word of the Lord, of which only he was the Ambassador: and therefore if they would without taking any exceptions, patiently hear an Ambassador sent from an earthly King, denouncing war against them, because injury or violence offered to an Ambassador is condemned by the law of nations; how much more should they hear him without all malice or prejudice, seeing he only delivered the embassage, which the Lord of hosts had put into his mouth? From which example God's Ministers may learn to deliver nothing to the people, but the pure word of the Lord, which they are boldly to utter, though it seem never so improbable to flesh and blood; for as much as he who hath spoken it will most surely accomplish it; otherwise they shall commit the sin of jonas, who when the word of the Lord was put into his mouth, durst not deliver it, but being sent to Ninive, fled to Tarshish, and in this respect make less conscience of their calling, than Balaam, as appeareth Numb. 24. 13. Numb. 24. 13. And so likewise the people may here learn with patience to hear God's Ministers, though they denounce Gods heavy judgements against their sins, if they deliver nothing but that which they have warrant for out of Gods written word, seeing they are bound in conscience of their calling to deliver their embassage, and seeing in resisting them, they rebel against God himself; neither is it possible that any should be obedient unto God, who malign his messengers for his message sake. And secondly, when God's judgements are denounced out of his Word against them for their sins, they are not to neglect them, but to lay them to heart, that thereby they may be moved to unfeigned repentance, notwithstanding they see no appearance of danger, or any likely means whereby such punishments may be derived unto them, seeing the Lord, whose Word it is which we hear, is able to effect it, though to us it seem impossible. ANd so much concerning the first part of this Chapter, containing in it legal threatenings, denounced against the people of Israel, for their sins. Now we are to speak of the second part, containing in it Gods gracious promises of divers excellent benefits, which he would bestow upon his Church and people, the true Israel of God in the time of the Gospel. The first whereof, is their effectual calling and conversion unto God, whereby they are freed out of the spiritual captivity of Satan, chosen out of the world, and made God's Church and peculiar people. The second is true consolation, wrought in their hearts by the glad tidings of the Gospel, made effectual by the inward working of his holy Spirit. Both which are contained, Vers. 14. in these words: Verse. 14 Therefore behold, I will allure her, and bring her into the wilderness, and speak friendly (or comfortably) unto her. Where the The exposition. Lord showeth, that howsoever being provoked unto wrath by their sins, he would execute upon them all those punishments before threatened, yet he would not retain his anger for ever, but in the end, when he had laid upon them such afflictions as were sufficient, measuring their proportion by the rule of his fatherly love, and not according to the heinousness of their sins, he would turn all their chastisements to their good, and gathering them into his Church, multiply his mercies upon them. But let us come to the words themselves; wherein we are to consider first the context, and secondly the benefits promised: the context in these words, Therefore behold. This may seem a strange kind of consequence; for in the former verse he had set down their obstinacy in their gross idolatry, and that they were so wholly devoted to their Idols, that they had quite forgotten the true God,: and now he presently inferreth hereupon, that therefore he would allure her, and speak comfortably unto her. But howsoever this may seem but a bad inference, if we regard their sins, upon the recital whereof it should rather have followed, that therefore they should have such punishments inflicted upon them as their sins had deserved; yet it hath good dependence, if we respect Gods infinite mercy, and his eternal purpose, whereby he hath of his free grace and undeserved goodness, ordained to call them, who belong to his election, out of their sins, that being converted they may also be saved. As though he should have said, Seeing they follow their idols with delightful obstinacy, and have altogether forgotten me: and seeing their hearts are so blind and obdurate, that all my punishments will not reclaim them: and finally, seeing it is not my purpose to give them over to destruction, and to suffer them to run headlong to condemnation; therefore I will not let them go forward in their own courses, nor be ruled by their own obstinate wills, for than they would never return unto me, but I will work upon their hard hearts, by my Word and Spirit, alluring and persuading them to leave their idols and false worship, and to return unto me, that they may worship me according to my revealed will, and submit themselves unto me in all holy obedience. And because this is a wonderful mercy of God, far above all human conceit, and therefore not lightly and negligently to be passed over, hence it is that the note of attention is added, Therefore behold, that we might more carefully observe, and observing praise and magnify this unspeakable goodness of God, who by our sins is moved rather to pity, then to punish us. And so much for the context. The first benefit here promised, is their effectual calling, whereby working upon their hearts with his Word and Spirit, he would allure and persuade them to forsake their idolatry, and to come out of the service of sin and Satan, that they might become true members of his Church, and live in holy obedience unto his will, as his true subjects and servants. All which is contained in these words, I will allure her, and bring her into the wilderness: where he alludeth to their first delivery out of the captivity, and from the blind idolatry of Egypt, when as first he alured and persuaded them, by his servants Moses and Aaron, to desire earnestly to come out of that bondage, that they Exod. 4. 30. 31. might become his servants and people; and having so inclined their hearts, he brought them out with a strong arm, and led them into the wilderness, where he made his covenant with them, and afterwards brought them into the land of promise, where he multiplied upon them his manifold benefits, as it followeth in the next verse. So the Lord by his servants and Ministers doth work in the ignorant minds and stubborn hearts of those that belong to his election, a desire to come out of the thraldom of the spiritual Pharaoh, Satan; and having thus inclined and alured them by his powerful Spirit, applying unto them the benefits of Christ's death and obedience, he delivereth them out of this miserable bondage: notwithstanding, he doth not presently bring them from Egypt to the heavenly Canaan, but causeth them to pass first thorough the wilderness of this wicked world; where, howsoever he provideth for them, and causeth their safety by his almighty protection, so that they are now in far better estate, then whilst they lived in the spiritual captivity of sin and Satan, yet they are there afflicted with many miseries, hunger, thirst, heat, cold, sickness and diseases, with inward mutinies and sedition amongst themselves, and with the outward malice and violence of the spiritual Canaanites, their worldly and wicked enemies; with which having a while exercised and humbled them, and withal wrought in their hearts an earnest desire to come into their heavenly country in the end he bringeth them into the spiritual and new jerusalem. The like allusion the Prophet Esay hath, speaking of this spiritual deliverance through Christ: Esa. 11. 15. 16. Esa. 11. 15. 16. Whereas then he saith, I will allure her; the meaning is, that by his word and holy Spirit, he will bring them to true repentance, effectually persuading them to leave the bondage of sin and Satan, and to adjoin themselves to his Church and family; and more specially that he will incline them and change their obstinate resolution in following their idols, and make them pliable to holy obedience, that forsaking their false gods and idolatrous worship, they may worship the only jehovah in spirit and truth. Where still he continueth the allegory of marriage, as though he would say, Her lovers, that is, her idols have enticed her, with many baits to commit spiritual whoredom with them; but they shall no longer seduce and abuse her, for I her loving husband, offering unto her innumerable benefits, and eternal happiness, will allure and persuade her, to forsake her lovers and to return unto me. And whereas he saith that he will bring her into the wilderness; the meaning is, that they shall not pass presently out of their miserable servitude of sin and Satan into the heavenly Canaan, but shall for a time make their abode in the wilderness of this world, where they shall be tried with many calamities and afflictions, wherewith being thoroughly humbled, they shall enter into their heavenly country, according to that, Act. 14. 22. We must Act. 14. 22. thorough many afflictions enter into the kingdom of God. Others translate these words thus; I will allure her after I have led her into the wilderness: as though the time were herein implied, when the Lord would persuade and convert his people, namely, after he had first brought them into the wilderness of affliction, and thereby thoroughly humbled them. But howsoever this exposition may be thought not repugnant to any thing in the text, yet I rather embrace the other, as being more plain and simple, without the changing of any word from his own signification, and also because it more fitly answereth to the deliverance of the people of Israel, unto which it is manifest he here alludeth: and lastly, because it well agreeth with the like place, Ezech. 20. 34. 35. 37. where the same allusion is used. Ezeth. 20. 34. 35. And this is the first benefit. The second is expressed in these words; and I will speak friendly, or comfortably unto her. The original hath it thus; and I will speak unto her heart: by which is signified that he would speak unto her such pleasant and acceptable words, as should replenish her heart with true joy and comfort, though they were in the midst of the wilderness of affliction. And thus this phrase is used, Esa. 40. Esa. 40. 1. 2. Gen. 34. 3. jud. 19 3. Ruth 2. 13. joh. 11. 19 1. Thess. 2. 11. 1. 2. Gen. 34. 3. jud. 19 3. Ruth 2. 13. And so in the new Testament, whereas it is in the Greek, they comforted any, the Syriac hath it, they spoke with their hearts. So joh. 11. 19 1. Thess. 2. 11. The meaning therefore is, that as when he had brought his people into the wilderness, he spoke unto them, delivering his law, unto which were annexed manifold promises of his great benefits, by which the people for the present were somewhat comforted in the midst of the afflictions which they suffered in the wilderness; so he would in the time of the Gospel, after he had delivered his people out of the thraldom of sin and Satan, speak comfortably unto them whilst they were vexed and molested with manifold afflictions in the wilderness of the world, that so being filled with consolation, they might patiently and cheerfully through the midst of these miseries march towards their heavenly country. Now this speech of comfort of which he here speaketh, is nothing else but the glad tidings of the Gospel, wherein we are assured of our deliverance out of our spiritual thraldom unto sin and Satan, of the free pardon and remission of all our sins, of our peace and reconciliation with God, and of everlasting happiness which Christ by his death and merits hath purchased for us. The which speech of the Gospel is much more effectual for our comfort and consolation, than the speech of the Law. For then the Lord spoke to the ear, but now he speaketh to the heart; that comfort was but for the present, because being grounded upon the condition of their obedience to the law, that proving impossible their comfort was changed into horror and despair; but this is eternal, having his foundation not in our own works and worthiness, but upon the free mercy of God, and merits of Christ, apprehended by a lively faith. And lastly, because the Gospel offereth unto us far greater benefits, than we are promised in the Law, and therefore filleth our hearts with greater comfort. And of this consolation the Apostle speaketh, 2. Cor. 1. 3. 4. 5. 7. 6. Act. 9 31. 2. Cor. 1. 3. 4. 5. and 7. 6. Act. 9 31. Luke 2. 25. Of which our Saviour Christ is the principal cause, and therefore he is called the consolation of Israel: Luk. 2. 25. And so much for the meaning of the words. The doctrines The Doctrines. which from hence arise are these. First, we may observe, that howsoever the Lord being provoked to just displeasure by The Lord doth not retain his anger for ever. the sins of the people, doth not only threaten his judgements, but also inflicteth deserved punishments, yet he doth not retain his anger for ever, nor yet delighteth in the afflictions of his Church; but having with his fatherly chastisements humbled them and borough them unto unfeigned repentance, he turneth his frowns into smiles, his threatenings into promises, his judgements into mercy, and withdrawing their afflictions and punishments, he multiplieth upon them his gracious benefits: For he is slow to anger, but abundant in goodness and truth, Exod. 34. 6. 7. He will not always Exod. 34. 6. 7. Psal. 103. 8. 9 chide, neither keepeth he his anger for ever, Psal. 103. 8. 9 And though he afflict us, yet he dealeth not with us after our sins, nor rewardeth us according to our iniquities, as it is verse 10. neither retaineth he his anger for ever, because mercy pleaseth him, as it is Mic. 7. 18. An example whereof we have in this Micha 7. 18. place, where after his sharp threatenings he adjoineth gracious promises: likewise in the Israelites in the time of the judges; in the jews lead captive into Babylon, and afterwards restored: but there needs but few examples to confirm that, of which we ourselves have so manifold experience, etc. Secondly, out of the connexion of this with the former The mercy of God infinitely exceedeth the mercy of man. verse, we may observe how infinitely the mercy of God exceedeth the mercy of man: for whereas man being offended maketh this conclusion, because he hath injured me, therefore I will revenge myself upon him, the Lord contrariwise in this place concludeth, that because the people had grievously provoked his anger by their obstinacy in their idolatry, and forgetfulness of him, therefore he would allure them to repentance by his benefits and speak comfortably unto them; as though he should say, Though they be so peevishly obstinate, that they care not wilfully and desperately to go on in their sins to their utter destruction, yet I will not set my wisdom against their folly, nor suffer their stubborn wills to cross my will and eternal counsel, but I will now begin to take care of them, seeing they will take no care of themselves; and because they have nothing profited by all my threatenings and punishments, I will mollify their hard hearts, and incline their stubborn and rebellious wills with my gracious promises and merciful benefits. So that the Lord behaveth himself like a tender hearted father, and we demean ourselves like stubborn children; though our stiff hearts relent not under his corrections, yet his heart yearneth at our pain, and he is sooner weary of punishing, than we of suffering punishment; and when his chastisements will not overcome our maliciousness, he laboureth to overcome us with his goodness and kindness: and as the careful and loving Physician is not moved by the desperate wilfulness of his impatient patient, both refusing that which is good for him, and eagerly seeking that which is hurtful and pernicious, to give him over to himself, but useth the greater care and diligence, by how much the less he seethe that he careth for himself; and when he heareth for all his love and labour nothing but distempered and railing speeches from his patient, is rather thereby moved to pity then revenge: so dealeth the Lord with us who are sick in sin, etc. The use which we are to make hereof is, that we not only praise the Lord for this his mercy and goodness, but also that we strive to follow his example, not seeking revenge when we are injured, but striving to overcome evil with goodness, as the Apostle exhorteth, Rom. 12. 19 21. and so Rom. 12. 19 21. shall we indeed approve ourselves to be the children of our heavenly father, as our Saviour teacheth us, Matth. 5. Mat. 5. 44. 45. 44. 45. Thirdly, we may here learn, that neither Gods terrible The Lord only leadeth to repentance. threatenings, nor sharp afflictions, are available to work in our hearts true repentance, unless the Lord allure and incline our hearts with the inward operation of his holy Spirit, for the more God punisheth, the more naturally we repine and murmur; and our steely hearts like the anvil, with more blows do wax the harder, and sooner will we break then bow, unless the Lord incline us: as appeareth in the example of Pharaoh, Saul, the Israelites, Esay 1. 5. and in our own experience. Esay 1. 5. Fourthly, we here learn, that the Lord is the principal and The Lord is the sole cause of our conversion. sole cause of our conversion, for until he incline and allure our hearts to leave our sins, and to return unto him, neither his promises nor his threatenings, neither his benefits nor his punishments will work in our hearts unfeigned repentance. And as this is manifest in this place, so also in divers other places of Scripture. jeremy telleth us, that the blackmoor may as well change his skin, or the Leopard his spots, as we can do good, that are accustomed to evil, jer. 13. Jer. 13. 23. 23. And therefore the Lord when he would convert his people, saith, that he will give them a new spirit, and taking the stoheart out of their bodies, will give them a heart of flesh, Ezech. Ezech. 11. 19 36. 26. 11. 19 so Ezech. 36. 26. And our Saviour Christ teacheth us, that no man can come unto him, except the Father draw him, joh. 6. 44. the Apostle likewise saith, that before our conversion, john 6. 44. we are not only sick, but even dead in our sins, and therefore no more able to raise up ourselves from the death of sin, to the life of righteousness, than a dead man to rise out of his grave, Ephes. 2. 1. Ephes. 2. 1. But it may be demanded, that if this be so, to what purpose serveth the ministery of the Word, and exhortations to repentance, seeing he speaketh in vain, that persuadeth a dead man to rise to life? I answer, that the ministery of the Word, is the means of our conversion, which the Lord by the inward operation of his holy Spirit, maketh effectual for this purpose, in the hearts of all his elect. These exhortations therefore unto repentance are not in vain, seeing the Lord worketh not upon men, as upon stocks and stones, but as upon reasonable creatures, whom he exhorteth to repentance, and withal working upon their hearts, by his holy Spirit, inclineth them to perform that unto which he exhorteth them; and as he outwardly commandeth, so inwardly he inclineth, and enableth them to do that which he commandeth: and hence it is, that our Saviour saith, that the words which he spoke were Spirit and life, joh. 6. 63. because joh. 6. 63. they were not like the law, which only commanded, and did not enable to yield obedience, but being made effectual by the Spirit, which gave life unto them, they both enjoined and wrought in us true obedience. And this the Prophet implieth, when as he saith, that the Lord will allure or persuade them to turn unto him; so that his word is the instrument, whereby he doth not only move us, but thoroughly persuade us to true repentance: and this we may see verified, Act. 13. 43. in the example of Lydia, Act. 13. 43. 16. 14. 18. 4. 28. 23. chap. 16. 14. 18. 4. 28. 23. The use which we are to make hereof is, that we yield unto him the whole praise of our conversion, and not with the Papists share with him, ascribing part of the glory unto him, and part to ourselves. Secondly, seeing it is the work of God alone, we must not rest in our own power and strength, for the effecting of this great work, but we must call upon God for this grace, saying with the Church, Lament. 5. 21. Convert us O Lord, and Lament. 5. 21. we shall be converted: much less are we to defer our conversion from day to day, as though it were a matter which we can easily perform at our own pleasure, but considering it is the Lords free gift, let us receive it when he offereth it, and turn unto him, when he allureth and persuadeth us to repentance. And so likewise because it is the Lord alone, who allureth and turneth the heart, it behoveth all those who would convert others, not to rest too much in the force of their own eloquence, or the strength of their own reasons, but to join with their earnest labour and endeavour, humble and hearty prayers unto almighty God, desiring the assistance of his holy Spirit, by which alone their persuasions are made effectual to persuade. Fifthly, we here learn, not to expect presently upon our We must not expect secure peace after our conversion. conversion unto God, and adjoining to the Church, secure peace and flourishing prosperity: for after the Lord hath alured and persuaded us to turn unto him, he leadeth us into the wilderness of affliction, before he bringeth us to rest in our heavenly Canaan. The world that hated our head Christ, will also hate us which are his members, as our Saviour hath told us, joh. 16. 18. 19 Satan continually assaileth joh. 16. 18. 19 us, labouring to regain us into his thraldom: and though we had no outward molestation, yet our inbred enemy the flesh will not let us want cumbersome trouble and vexation. And therefore let us not look for a paradise in this world, which was appointed for our pilgrimage, nor expect victory and triumph, before we have undertaken and finished our warfare, neither let us imagine that we shall be conformable unto Christ in glory, before we have been conformable unto him in his afflictions, or that we shall reign with Rom. 8. 17. 18. him, before we have suffered with him; or finally, that we can pass into the kingdom of heaven, but by many afflictions and tribulations. Examples hereof we have in Adam, Act. 14. 22. Abel, Abraham, Isaac, jacob, David, and in the Apostles, yea in our Saviour Christ himself, who first suffered, and so entered into glory. And this is that which our Saviour hath forewarned Luk. 24. 26. us of in many places, Mat. 10. 17. & 26. 38. 16. 24. 24. 9 john 15. 20. & 16. 20. 1. Thess. 3. 3. 4. 2. Tim. 3. 12. And therefore before we give our names unto Christ, and make profession of his Gospel, but let us, as he counseleth us, sit down, and with the wise builder count the cost, lest having begun this great work, and not being able or willing to finish it, we expose ourselves to derision. Let us with Luk. 14. 28. 2. Cor. 6. 8. the Apostle resolve to go forward in our Christian course, by honour and dishonour, evil report and good report, and make full account, if we will be followers of Christ, to wait upon him with our cross on our backs: otherwise, if we embrace Christ and his Gospel for worldly respects, we will be ready to forsake him when we see our hopes frustrate, with judas, Simon Magus, and Demas. And though for a time we hear the Word with gladness, and bring forth the blade of a glorious profession, yet when the sun of affliction ariseth, it will whither, and in the time of temptation we shall fall away, Luk. 8. 13. Luk. 8. 13. And these are the doctrines, which we are to observe out The Lord is the sole author of all true comfort and only giveth it to the converted. 2. Cor. 1. 3. 4. & 7 6. Rom. 15. 5. of the first benefit promised in the former part of the verse. Now out of the second benefit, namely, the comfort and consolation of the Church, promised in the latter part of this verse, these things are to be observed. First, we here learn, that the Lord is the author of all true comfort, which he imparteth only unto those, whom he hath first alured and persuaded, that is, effectually called: for where there is no peace with God, nor peace of conscience, there is no sound comfort; but there is no such peace till we be converted, and reconciled unto God, according to that, Esa. 57 21. Howsoever therefore worldlings may laugh Esay 57 21. from the teeth outward, yet they have no sound comfort, till the Lord convert them, and speak comfortably unto their hearts, their mirth being continually checked with the pangs of an evil conscience, which continually summoneth them to appear before God's judgement seat. No Traitor being condemned, can heartily rejoice, till he have his pardon, etc. The use which we are to make hereof, is, that we do not seek for joy & consolation in worldly vanities, in the mean time being destitute of the comfort of God's Spirit; but first let us labour for assurance of our true conversion, and then being at peace with God, we shall be replenished with the joy of the holy Ghost. And secondly, seeing there is no true comfort till God the author of consolation speak unto our hearts, let us not seek it elsewhere, but with the Apostle beg it at God's hand by prayer: 2. Thess. 2. 16. 17. 2. Thess. 2. 16. 17. God afflicteth his, but doth not overwhelm them with miseries. Secondly, we here learn, that howsoever the people of God after their conversion are lead into the wilderness of affliction, yet they are not left desolate to be overwhelmed with their miseries: for though all other helps fail, the Lord himself will speak comfortably unto them, and keep them from fainting or sinking under the heaviest weight of affliction. Neither in truth is there any misery so intolerable, but it may be borne with patience and joyfulness of them, unto whom the Lord hath spoken by his word and Spirit, assuring them that they are reconciled unto him, and in his love and favour, that they have their sins pardoned, and have escaped condemnation, that all things shall work together for the best; and that these momentany and light afflictions 2. Cor. 4. 17. shall cause unto them a superexcellent and eternal weight of glory. Examples hereof we have in Abraham, jacob, David, Elias, in the Apostles, Act. 5. 11. in the Thessalonians, Act. 5. 11. 1. Thess. 1. 6. who received the word with much affliction, and with joy of the holy Ghost, 1. Thess. 1. 6. And finally in all the faithful, who being justified through faith, and being at peace with God, do not only rejoice under the hope of the glory of God, but also in tribulation, Rom. 5. 1. 2. 3. Rom. 5. 1. 2. 3. And therefore when we hear of, or feel sharp affliction for the profession of the Gospel, let us not be daunted or discouraged, for the Lord when he hath brought us into this wilderness will speak comfortably unto us, he will not suffer us to be tempted above our power, but will give a good issue to all our trials, and will so arm us with inward comfort, 1. Cor. 10. 13. that we shall easily endure all outward afflictions. So that when we are brought into the wilderness of affliction, so far are we to be from doubting of God's love and favour, and of the comfort of his Spirit, that then above all other times we are surely to expect them. Thirdly, we are to observe the means whereby this comfort The means whereby God comforteth us. is derived unto us, namely, by Gods speaking unto us; the which speech is twofold, the outward speech of the Gospel, containing the glad tidings of our reconciliation with God, and all the gracious promises of life and salvation in Christ; and the inward speech of the Spirit, crying in our hearts, Abba, Father, and testifying unto our spirits that we are Rom. 8. 15. 16. the sons of God. And hence it is that the Spirit is called the Comforter, joh. 16. 7. and our spiritual comfort the consolation joh. 16. 7. of the Spirit, Act. 9 31. If then we would have this inward Act. 9 31. joy and comfort, let us with all diligence and attention, harken unto the glad tidings of the Gospel, and earnestly desire the Lord, that with the speech of his word he will join the speech of the Spirit, and with them both replenish our hearts with this sweet consolation. Fourthly, we may observe, when the Lord speaketh comfortably God doth not speak comfortably unto us till we be humbled. unto us, namely, not whilst we live in impenitency and carnal security, but after that he hath brought us into the wilderness, that is, after that we are by manifold afflictions thoroughly humbled; when he hath brought us to a true sight and sense of our sins, so that we groan under them as under a heavy but then; and when he hath lead us as it were into a desert of desperation, by causing us to apprehend his anger, and the manifold punishments which are due unto us, etc. Where Gods Ministers have an example for their imitation, not to speak the comfortable and glad tidings of the Gospels to those who sit by the flesh pots of Egypt, living in their carnal delights, with all sensual security, until first they be brought into the wilderness of affliction, and be humbled in the sight and sense of their sins. Lastly, we may learn that it is the duty of God's Ministers, God's Ministers must speak comfort to the heart, and not to the ear alone. 1. Cor. 2. 4. 5. when they would replenish any with sound comfort, not so much to speak to the ear with witty conceits, human eloquence, and in the enticing speech of man's wisdom, but they must speak to the heart in the plain evidence of the spirit, and of power; otherwise their comforts will be but like David's music to Saul: for as whilst David played Saul was eased, but when he ceased, the wicked spirit returned and vexed Saul: so whilst one afflicted in conscience heareth their sweet tunes of consolation, which rather delight the ear, then touch the heart and conscience, though for the present they may bring some refreshing, yet when the sound ceaseth, the comfort vanisheth, and their terrors and doubtings return, and vex them no less then in former times. ANd so much concerning the second benefit, which is the consolation of God's Spirit. Now in the third place he promiseth that he will not only be reconciled unto her, receiving her into his love and favour, and giving unto her the inward comfort and peace of conscience, but that he will also give further assurance of his favour and her reconciliation, by multiplying his temporal benefits upon her, the which shall not only in their own use be comfortable, but much more in respect that they are offered by God, and received by the Church, as pledges of Gods eternal love, and earnest-penies of her heavenly happiness in God's kingdom; with all which she shall be so replenished with joy and true thankfulness, that she shall with all cheerfulness sing the praises of God, the author of all her welfare and felicity. All which is contained, vers. 15. in these words: And I Verse. 15 will give her her vineyards from thence, and the valley of Anchor for the door of hope, and she shall sing there as in the days of her youth, and as in the day when she came out of the land of Egypt. In which words is contained, first a benefit which God promiseth The exposition. to the Church: and secondly the Church's thankfulness, which she returneth unto God for it. In the benefit promised is set down: first, the benefit itself: secondly, the time when God bestoweth it: and thirdly, the end why it is given and received. The benefit itself is expressed in these words, I will give her her vineyards, and the valley of Anchor. Where the, Lord opposeth his benefits here promised to the punishments before denounted, vers. 12. for there he threateneth to take away her vines and fig trees, and here he promiseth to restore them again, and that with advantage, as is signified by the change of the word: for there he threateneth to take away her vines, and here he promiseth to give her vineyards, which consist of many vines; the which also is expressed in the plural number, to intimate their multitude and abundance. Now under this one kind synecdochically are to be understood all other corporal benefits, of which before he had threatened to strip them, and all other of like nature, as before I have showed: and much more by these types and shadows we are allegorically to understand Gods spiritual gifts and graces, which under them are usually signified, the Lord applying himself to the rudeness & ignorance of the Church in the time of her infancy, who could not conceive of God's spiritual benefits, unless they were after a palpable manner described and shadowed unto them. And amongst many particulars he especially promiseth vineyards, the better to express Gods large bounty and the Churches great plenty: for bread and food are necessary for the preservation of life, but wine aboundeth, the use whereof serving not only for sustentation, but also for comfort and delight; as the Psalmist showeth, Psal. 104. 14. 15. there he saith, that God giveth herbs and bread for the use Psal. 104. 14. 15 of man▪ and wine to make glad his heart. Whereas therefore he promiseth to give them vineyards, the meaning is, that he would measure out his benefits with a large and plentiful hand, so as they should have abundance, and that not only for the relieving their necessity, but also for delight and comfort. He saith further, that he will give her the valley of Anchor. Where he still continueth the former Allegory, alluding to the deliverance of the people of Israel out of Egypt, who after that they had been tried a long time in the wilderness, they were at last brought into the borders of Canaan, and overcame the city jericho, where Achan stealing the excommunicate thing, was by josua and the people brought into a valley near adjoining, where he and his family were stoned; which valley afterwards josua named the valley of Anchor, because the people of Israel being overthrown by the men of Ai, were exceedingly troubled, so that their hearts melted like water, as appeareth, Ios. 7. 5. the which reason of Ios. 7. 5. 25. 26. the name, josua himself giveth, vers. 25. 26. as it also signifieth, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turbavit. But howsoever this valley of Anchor, was to the people of Israel for a time a valley of trouble, yet afterwards it was unto them a place of great joy and comfort, both because they obtained victory against their enemies, the men of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also because they enjoyed this valley, which was exceeding fertile and fruitful, especially of vines and fruitful trees. Whereas then the Lord promiseth to give unto his Church the valley of Anchor, the meaning is, that as the people of Israel, after they had wandered in the wilderness 40. years, destitute of corn, wine, oil, and all other benefits, saving those which the Lord miraculously bestowed; and in this respect, howsoever they were preserved by God, yet had they still the image of death before them, and after they had been tried, and humbled by many afflictions, were in God's appointed time brought into the confines of the land of Canaan, the country of jericho, and the valley of Anchor, where they enjoyed 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 Gospel, after she is reconciled unto God, and hath passed thorough a wilderness of affliction, for her trial and humiliation, is not only sustained in the midst of all her troubles, with the inward comfort of God's Spirit, but also is further assured of God's love, by the outward testimony of his manifold benefits, wherewith she is replenished with such joy and consolation, that she seemeth unto herself restored from the death of sorrow and misery, to the life of comfort and happiness. But yet whilst she remaineth in the valley of Anchor, and but in the borders of the heavenly Canaan; howsoever she hath great cause of joy and contentment, in regard of the manifold benefits which God bestoweth upon her, yet is her joy often intermixed with sorrow and trouble, through that cursed Achan the flesh, which eagerly coveting the pleasures of sin, and the golden baits of wickedness, is thereby alured to sin, and to provoke God's wrath, by seizing upon unlawful pleasures and profits accursed by God: by which inward rebel she is betrayed unto her outward enemies, those cursed Canaanites, the world and the devil, so that for a time they prevail against her. But yet in the end she hath an happy issue out of all her afflictions: for as when Achan was stoned, Israel having hereby appeased God's wrath, obtained a famous victory against the men of Ai, so when the flesh is mortified which betrayed us, we obtain a glorious victory over the world and the devil, and so enter into a full possession of the heavenly Canaan. And thus appeareth the great similitude, which is between the passage of the children of Israel out of Egypt, into the land of promise, and our passage out of the spiritual Egypt, the kingdom of sin and Satan, into the heavenly Canaan, the true country and inheritance of all the Saints, which moved the Lord allegorically to allude unto 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 diversly interpreted, by some, of the place, referring it to the desert; namely, that as soon as they came out of the wilderness of affliction, they should enter into this valley of pleasure: by others, of the time, understanding it thus; from thence forward, or as soon as I have brought her thorough the wilderness, and have replenished her with the inward comfort of my Spirit, I will give her a real assurance of my love, and not only speak comfortably unto her heart, by my word and Spirit, but also in effect and deed, assure her further of my love and favour, by multiplying upon 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 dependency with the former benefit: for as soon as the Lord hath inwardly comforted his people by his word and Spirit, then presently he giveth them a true sense of his love and favour, by bestowing upon them innumerable benefits, spiritual and temporal. The third thing here expressed, is the end why God giveth, and the Church receiveth these his gifts and graces, not only that she may have by them joy and comfort in their present use, but that they may serve as pledges and earnest pennies, to confirm their hope and assurance of the possession of eternal happiness, the which is signified by this phrase, For the door of hope. For that is said to be the door of hope, which giveth entrance unto hope, by offering some assurance that we shall obtain the thing hoped for. As therefore the Lord gave to the people of Israel the valley of Anchor, that it should be unto them a door of hope, because the possession of the borders was a pledge unto them, that they should enjoy the whole land of promise: so the manifold benefits which the Lord bestoweth upon the faithful, whilst they be in the borders of Canaan, the Church militant, are unto them a door of hope, being assured pledges, that after we have a while fought with our spiritual enemies, we shall have full possession of the heavenly Canaan, and the new jerusalem. And these are the benefits which are here allegorically promised. Now the reason why the Lord speaking of the spiritual deliverance and happiness of his people, alludeth to their temporal deliverance 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 already experience of his truth, power, mercy, and goodness in their former deliverance, when as the grievous sins, and great unworthiness of their forefathers, could not move him to change his purpose, nor frustrate his word, because his covenant was grounded, not upon their deserts, but upon his own undeserved love, and mere good will. And secondly, in promising new benefits, he doth by this allusion put them in mind of the old, that by the remembrance of these, and hope of the other, they might be moved to true thankfulness and obedience. The second thing to be considered in this verse, is the Church's joy and thankfulness, in the present fruition of God's gifts, and future hope of greater benefits, signified in these words, And she shall sing there as in the days of her youth, and as in the day when as she came up out of the land of Egypt. In which words is expressed the Church's joy and thankfulness, together with the place or time thereof; their joy and thankfulness is signified by their singing of praises unto God, the author of all these benefits, which continuing in the former allegory and allusion, he compareth to that rejoicing, and praising God, which the Israelites used after their deliverance out of Egypt, when as they saw Pharaoh and his army drowned in the red sea, of which we may read, Exod. 15. under which special we are generally to understand all Exod. 15. their rejoicing and songs of praises, for all God's benefits, especially when they were in the valley of Anchor, and had entered into the possession of the land of promise. Whereas then he saith, that she shall sing as in the days of her youth and childhood: we are hereby to understand the time of her coming out of the Egyptian servitude, which is fitly compared to the birth and infancy of the Church, as before I have showed in vers. 3. and therefore the words following are added, exegetic●s, by way of exposition plainly expressing what is meant by the time of her childhood, namely, the day when she ascended out of the land of Egypt. The meaning therefore of these words is this, that as the people of Israel after their deliverance out of the Egyptian bondage, and after that they enjoyed Gods manifold blessings in the valley of Anchor, did rejoice before the Lord, and expressed their joy by singing his praises: so the true Israel of God, in the time of the Gospel, after they are delivered out of the spiritual bondage of sin and Satan, and are made partakers of all Gods manifold blessings, both spiritual and temporal, being filled, not only with joy, but also with thankfulness, having nothing else to return to the Lord for all his benefits, they burst forth into praises and thanksgivings. The time or place when the Church shall perform this duty, is expressed in this word, there: whereby is signified, that they shall thus rejoice and praise God in the valley of Anchor, whilst they were in the vineyards, which God had given them. Where he alludeth to the custom of grape-gathers in ancient time, who whilst they gathered their grapes and trod in the Winepress, sang praises unto God; unto which custom the Prophet alludeth, Esa. 16. 10. whereby Esa. 16. 10. is signified, that great should be the Church's alacrity in praising God, so as she should not defer this duty, or slothfully go about it, but even in the fruition of God's benefits she shall be so filled with joy and comfort, that not being able to contain herself, she shall presently burst forth into his praises; and that not after a vulgar manner, as those who have received ordinary benefits, but like unto those who are raised from death to life, from sorrow and misery to all joy and happiness. And so much for the meaning of the words. The doctrines The Doctrines. hence to be observed are these. First, here we learn, that after the Lord hath alured us and spoken unto our hearts by We must labour after true conversion, if we would enjoy God's benefits. his word and Spirit, that is, after that he hath converted and brought us to repentance, and given unto us inward comfort, peace of conscience, and joy in the holy Ghost, then doth he give unto us further assurance of his love, and our reconciliation, by multiplying upon us not only corporal but also spiritual benefits. Whence we learn, first, that if we desire to be made partakers of Gods temporal benefits, we do above all things labour after true conversion, and to feel the kingdom of jesus Christ erected in our hearts, and the inward joy and comfort of God's Spirit, and then will the Lord also give us vineyards and the valley of Anchor, that is, abundance of his benefits, not only sufficient for our necessary sustenance, but also for our honest delight: according to that, Matth. 6. 33. Matth. 6. 33. Yea but the faithful sometimes want these things. I answer, if the Lord withdraw temporal benefits, in stead of them he bestoweth more excellent gifts, even his spiritual graces, faith, hope, patience, etc. as appeareth in the example of job. And though they have no superfluity, yet they have sufficiency, which they enjoy with great comfort and contentation: for either the Lord fitteth their state to their minds, or their minds to their state; as appeareth in the example of the people of God, fed daily with Manna, and water springing out of the rock, of Elias fed with Ravens, of the poor widow sustained by her cruise of oil and handful of meal. Yea and how little soever the faithful have, yet are they better provided for then the wicked in the midst of all their abundance: for this may fail, be spent, or taken away, but God's providence will never fail in providing for his, neither will the fountain of his bounty be ever dry, although it do not at all times flow alike plentifully and with a full stream: Psal. 37. 16. 17. Psal. 37. 16. 17 Our graces no cause of our conversion. Again, whereas under these vineyards and valley of Anchor, are promised not only corporal benefits, but also spiritual graces; hence we learn, that we are first alured and converted before these gifts of God's Spirit are bestowed upon us; and therefore our inward graces and virtues are no causes moving the Lord to convert and call us, but effects of our vocation; neither doth the Lord allure and call us because we are furnished with these graces, but he therefore furnisheth us with them, because he hath called us: Rom. 8. 30. Rom 8. 30. And lastly, from hence we learn, not to expect full assurance of God's love and our reconciliation all at once, but Full assurance of Gods love not to be expected all at once. by one degree after another: for first God allureth us, and then speaketh comfortably unto us by his word and Spirit, assuring us that we are his children, the which assurance is more and more confirmed when he giveth unto us the portion of his children his spiritual graces and temporal benefits. Secondly, we may here observe, that howsoever the Lord God mingleth benefits with crosses. giveth unto the faithful plenty of vineyards, & the valley of Anchor, that is, innumerable benefits both spiritual and temporal, yet not without the mixture of many crosses and calamities. For as long as we are in this life, our prosperity is mingled with affliction, our joy with sorrow; and so long as we are but in the borders of our heavenly Canaan, this valley of pleasure shall be unto us also Anchor, that is, the valley of trouble; partly in regard of our treacherous flesh, which being alured with unlawful pleasures and profits doth move us to offend God, whereby we are hindered in our journey towards our heavenly country; and wanting the feeling of our assurance of attaining to our eternal rest, we are turmoiled with fear and doubting, and afflicted with much sorrow and heaviness of spirit: and partly in respect of those cruel assaults which the cursed Canaanites, the world and the devil make against us, wherewith we are sometimes foiled, and always troubled. But yet we are not hereby to be discouraged, for the Lord will give a good issue to all our trials, and in the end will grant unto us a glorious victory over all our enemies; and changing this valley of trouble into a valley of triumph, will so bring us into full possession of our heavenly Canaan, where we shall obtain comfort, without mixture of affliction, joy without sorrow, and eternal rest from the assaults of all our enemies. When as then we are in any affliction, let us remember, that though the Lord for a time seem to frown upon us, yet in the end he will turn unto us his gracious countenance, and whilst we are in the confines of God's kingdom the Church militant, let us patiently bear our cross, remembering that ere long we shall have full possession of our heavenly Canaan, where we shall enjoy a perpetual rest from all troubles, and be fully replenished with all joy and happiness. Thirdly, we here learn, that the Lord bestoweth his temporal God's temporal benefits are to the faithful earnest pennies of those which are eternal. benefits corporal and spiritual, upon the faithful, not only for their present use and comfort, but also for the confirming and increasing of their faith and hope, in the assurance of far more excellent gifts, even the unvaluable treasures of his eternal kingdom; for he giveth the valley of Anchor for the door of hope, that is, the benefits of this life, that they may be pledges and earnest pennies, to assure us of all his benefits belonging to the life to come. The which as it may be understood of all God's gifts bestowed upon the faithful, so especially of the inward graces of God's sanctifying Spirit, namely, charity, zeal, patience, humility, love to the Gospel, sanctification of life, and the rest: so that whosoever find themselves endued therewith, they may be assured that they have so many pledges and earnest pennies of their eternal happiness, and that it is not possible that their hope should become void and frustrate, which the Lord hath confirmed with so many seals. The consideration whereof should make us to labour above all things for these spiritual gifts and graces, whereby this door of hope may be opened unto us, and we confirmed in the assurance of our election and salvation: unto which duty the Apostle exhorteth us, 2. Pet. 1. 10. especially let us by all means seek to obtain 2. Pet. 1. 10. the gift of God's Spirit, which giveth unto us an assured testimony that we are his children and heirs of eternal life, Rom. 8. 16. 17. sealeth up this assurance in our hearts and consciences, Rom. 8. 16. 17. Eph. 1. 13. Eph. 1. 13. and also is the pledge and earnest penny of our heavenly inheritance, 2. Cor. 1. 22. 2. Cor. 1. 22. We must meditate upon God's blessings new and old, to increase our thankfulness. Fourthly, whereas the Lord making new promises, doth shadow them out under the allegory of ancient benefits, to the end that our assurance of future blessings, by experience of his former goodness and truth, may be ratified and confirmed, and that in remembrance of pasted benefits, in the fruition of his present blessings, and in assured hope of his future goodness we may be stirred up to true thankfulness and obedience: let us learn hereby, seeing we stand in need of all these helps, to make this profitable use of them, that is, first let us call to mind God's mercies of old, of which ourselves have had experience, as also his goodness, truth, and power, which he hath showed towards others, in preserving, sustaining and defending them, and so shall we with greater affiance and confidence depend upon his never failing promises, and all ruling providence in the midst of all extremities. And secondly, let us not only think upon those benefits, which we presently enjoy, but let them serve also to call to our remembrance God's former goodness towards us, as also those more excellent blessings and rich treasures of his heavenly kingdom, whereof all these are but pledges and earnest pennies, that so this threefold cable of God's gracious benefits, being as it were twisted together in our memories, may more strongly draw us to true thankfulness and obedience, and that this infinite flame of his love towards us, may at least kindle in our hearts some sparks of love towards him again. And these are the doctrines to be observed out of the benefits Whosoever have part in spiritual blessings, are filled also with joy, gladness and thankfulness. here promised. Now out of the Church's duty, we may further observe, that whosoever are made partakers of the former benefits, they are also hereby filled with joy and gladness, the which they express by singing God's praises, not only with the voice, but also with the heart, and by glorifying God's name, not only with verbal thankfulness, but also with the fruits of holy obedience, in the whole course of their lives: for as certainly as God promiseth our reconciliation, conversion, and all other his benefits; so doth he likewise promise, that those that are possessed of them, shall laud and magnify his name. And therefore whosoever have not this inward joy & gladness in their hearts, nor express the same by lauding and magnifying God's name, it is certain they have no true taste of God's spiritual benefits. For this inward fire of joy and thankfulness will not be smothered in the heart, but the flame thereof will burst out into praises and thanksgiving. Now because every one may say, that he is filled with inward joy, and may feign and strain out a verbal thankfulness, therefore we must labour to approve them by our outward actions, and a continual course of holy obedience, to be true and sincere, and so they will give us assurance that we have indeed our part in all the former benefits; which otherwise we cannot have, seeing the Lord giveth the one as well as the other, and to this end bestoweth his benefits, that we may glorify his name by thankfulness and obedience, as appeareth, 1. Pet. 2. 9 1. Cor. 6. 20. 1. Pet. 2. 9 1. Cor. 6. 20. We must not defer our thankfulness. Secondly, we may observe, that this our thankfulness is not to be deferred, but presently to be expressed, even whilst we are in the vineyards, that is, whilst our hearts are replenished with joy, in regard of the comfortable use of God's present benefits, and our assured hope of those greater mercies in the time to come; for negligent delays cause forgetfulness, which is also the mother of the grossest kind of unthankfulness. But contrariwise, then will our praises and thanksgivings be most zealous and fervent, when they issue from a heart presently inflamed with the joyful sense of God's benefits. An example hereof we have in David, 2. Sam. 7. 18. 2 Sam. 7. 8. Exod. 15. 1. Luk. 1. 46. in the Israelites, Exod. 15. 1. in the Virgin Marie, Luk. 1. 46. Thirdly, we may here observe, that as the joy, so the praises The praises of the faithful must not be slight, but great and fervent. Esay 9 3. and thanksgivings of God's people are not slight and ordinary, but exceeding great and fervent, not only like unto the joy in harvest, that is, in the fruition of God's common benefits; but like the joy wherewith men rejoice after some famous victory obtained against their enemies, yea and such enemies as have in former times held them in most servile and slavish servitude: for this was the joy of the Israelites, unto which the Prophet compareth here the joy and thankfulness of the faithful. Yea in truth, so much our joy and thankfulness should exceed theirs, as the greatness of the benefit of our spiritual deliverance, out of the miserable captivity of sin and Satan, exceedeth the deliverance of the Israelites out of the bondage of Egypt. We must then rejoice and be as thankful as those aught to be, who have passed from death to life, from the greatest misery to the highest happiness, and are exalted from being the firebrands of hell, to be the sons of God and heirs of heaven. ANd so much concerning the second benefit. In the third place the Lord promiseth, that he will give grace to his Church and people, that they shall embrace his pure worship and service, and abolish all idolatry and superstition, in these words, Vers. 16. And at that day, saith the Lord, you Verse. 16. 17. shall call me Ishi, and shall call me no more Baali. Vers. 17. For I will take away the names of Baali out of her mouth, and they shall no more be remembered by their names. In which words the Lord The exposition. promiseth two things, first, that he will restore his sincere worship: secondly, that he will root out all idolatry. The former, in these words, And at that day, saith the Lord, shall you call me Ishi. Where is set down, first, the time when the Church should perform this duty: and secondly, the duty itself. The time in these words, And at that day; that is, when the Lord hath effectually called her, spoken comfortably unto her, and multiplied his benefits upon her, than should she in love and thankfulness, show herself zealous in offering unto God his pure worship, and in abolishing all relics of idolatry. The duty which the Lord promiseth she shall perform, is, that she shall call him Ishi, that is, my husband: where the Lord alludeth to the covenant which is made between him and his Church, wherein the Lord promiseth, that she shall be his spouse, and she promiseth that she will acknowledge the Lord alone to be her husband, and perform all duties of a wife unto him. As though he should say, Howsoever in former times thou hast run after thy lovers, yet when I have called and converted thee, thou shalt remember the covenant of marriage between us made, and so forsaking thy idols, thou shalt acknowledge and profess, that I alone am thy husband. Now whereas he saith, that she shall call him Ishi, we are first hereby to understand, that the Church mindful of her covenant, shall embrace him as her only husband, not verbally alone, or with an idle show, but in deed and truth behaving herself towards him, as it becometh the Lord's spouse, that is, first in general, she shall worship and serve him purely and sincerely, according to his will; more specially, that she shall observe conjugal fidelity, love him above all, depend upon him alone, with a true affiance for all blessings, and call upon his name: the which duty is implied in the text, for it is not said, she shall call me husband, but Ishi, O my husband, namely, invocating his name by prayer. Secondly, he showeth here, that the Church shall not only internally worship the Lord, as her only husband in Spirit and truth, but also that she shall outwardly make profession hereof; which is implied in that he saith, she shall call him husband, and not only acknowledge him so to be in her heart and mind. And this is the first duty which the Lord promiseth that the Church shall perform. The other is, that as she should be careful to advance his pure worship, so she should show the like zeal in abolishing all relics of idolatry; signified in these words, And thou shalt call me no more Baali, or, O my Baal; that is, As I would not have thee to join idols with me in my worship, so I would not have thee to worship and call upon me in an idol, or after an idolatrous manner, but in spirit and truth, purely & sincerely. Where the Lord showeth, first, that the Church shall not only worship him, but also that she should worship him alone, and renounce all her idols and false gods. Secondly, that she shall not worship him after an idolatrous manner in images and idols, as it was the manner of the Israelites, who worshipped God in the idol Baal, as appeareth in this place, but shall come unto him immediately, and not by a substitute or inferior patron, and call upon him who is a Spirit spiritually, and not in an image. But the image of Baal being abolished, why would not the Lord be called upon by the name of Baal, seeing it signifieth a god, lord, or patron, and sometime also a husband, as well as Ish? I answer, the Lord would be called Ish, rather than Baal, first, because Baal being a name of empire and dominion, brought with it some servile fear; the other name Ish signifying properly a husband, offereth nothing to our consideration but love, fidelity, grace and protection; and therefore the Lord refuseth the former name, in the time of the Gospel, as being too austere, savouring only of authority and Lordship, and will be called by the amiable name of Ish, or husband, to show that he hath renewed his covenant, is reconciled to his Church, and is now become most loving and gracious unto her. The second cause, which I take to be the more principal, is, that he might hereby show his detestation of idolatry, in that he would not endure to be called by the name of an idol, though otherwise good in it own signification. And this his detestation he further showeth, when as he saith, that they should be so far from worshipping idols, or him in them, that they should not so much as name them: Vers. 17. For I will take away the names of Baali out of her mouth, etc. Vers. 17. Where is set down, who it is that thus purgeth the Church from all the relics of idolatry, namely, the Lord himself, I will take away. Secondly, the manner or degree, how it must be purged, to wit, from all the relics of idolatry and superstition, so that it shall not be lawful for the people of God so much as to name an idol, unless it be as they name the devil with hatred and detestation. The like places unto this we have, Exod. 23. 13. Ye shall make no mention of the name of Exod. 23. 13. Deut. 12. 2. 3. other gods, neither shall it be heard out of thy mouth. Deut. 12. 3. Ye shall utterly destroy all the places wherein the nations which ye shall possess, served their gods upon the high mountains, etc. 3. Ye shall hue down the graven images of their gods, and abolish their names out of that place. An example whereof we have in David, Psal. 16. 4. 5. Their offerings of blood will I not offer, nor make mention of their names with my lips. Psal. 16. 4. 5. Thirdly, he expresseth the end why he would not have them so much as name idols, to wit, that they may no more be remembered by their names, that is, that having nothing to do with idols, neither in deed nor word, the memory of them may perish, and men may be freed from all danger of falling into idolatry; which being preserved, there remaineth a continual bait to entice us, which in regard of our corruption and proneness to idolatry, we are apt to swallow, to our perdition. And this is the meaning of these words. The doctrines The Doctrines. which arise out of them are these. First, out of the 16. verse we may observe, that as soon as we are converted and assured Assurance of God's love makes us zealous in his service. of God's love by the inward testimony of his Spirit, confirmed by innumerable his gracious benefits, which are so many earnest pennies and pledges of his favour and our reconciliation, then doth the Lord also give us this grace to show ourselves forward in the duties of his worship and service, and in rooting out all superstition and idolatry. If therefore we be truly converted and endued with God's Spirit, and with the graces thereof, then will we also be zealous and devout in performing service unto God, in hearing his word, calling upon his name, receiving the Sacraments, etc. as also in purging ourselves from idolatry and superstition, and in removing all false means of his worship: but if this care and zeal be wanting, it is manifest, that as yet we are not converted, nor have tasted of the comfort of God's Spirit, and the graces thereof: for when God hath bestowed these, then at that day also he stirreth us up to love and serve him, as our Lord and husband, forsaking all idols and idol worship, as appeareth in this place. Secondly, we may observe, that those who are truly converted Those who are truly converted, openly profess their conversion. and endued with God's Spirit, they do not only inwardly serve the Lord as their only husband, but also outwardly make a confession hereof to the glory of God and edification of others: for it is not said here that the Church and members thereof should only in heart acknowledge, but also by voice profess, that God was her husband, and forsake and disclaim with the like open plainness idols and idolatrous worship. And surely this is a singular fruit of our saith and unfeigned repentance, when as we do not only serve the Lord, and embrace his true religion in our hearts and souls, but also make an outward profession hereof to all the world, though thereby we expose ourselves to the scoffs and contempt, obloquy and slander, malice and violence Matth. 5. 16. 1. Pet. 2. 12. and 3. 13. Rom. 10. 10. Psal. 22. 22. joh. 9 Act. 5. of profane and wicked men. Which holy duty is commended to God's servants in many places: Matth. 5. 16. 1. Pet. 2. 12. 3. 15. Rom. 10. 10. An example whereof we have in David, Psal. 22. 22. in the blind man, joh. 9 in the Apostles, Act. 5. in Paul, Act. 24. 14. With which holy profession whosoever Act. 24. 14. glorifieth God, the Lord will give glory unto him, by professing and acknowledging him for his son and heir of heaven: Matth. 10. 32. Matth. 10. 32. Thirdly, we may observe, that the Prophet speaking of Our spiritual marriage compriseth all conjugal duties. those duties which the Church being converted and reconciled unto God should perform unto him, comprehendeth them all under this one, that she should call him husband, because indeed it containeth all the rest, as being the fountain from which they spring. For if we embrace the Lord as our husband, then have we given him both our heart and hand, then have we plighted unto him our faith, and then do we also love him above all, fear his displeasure, depend upon his providence, and show ourselves zealous in performing all good duties unto him. Of which inward graces and outward obedience, whosoever are destitute, they are not espoused unto God, etc. Fourthly, we here learn, that it is not only unlawful to It is unlawful to worship God in Idols. worship idols, but also to worship the true God in them. Neither did the Israelites worship the image of Baal, or the false god Baal, thereby represented, but in the idol they worshipped the true jehova: for he doth not here forbidden them to worship Baal, the god of the Sidonians, but that they should call him any more Baal, that is, call upon and worship him in the image. So that the Papists excuse, under which they mask their idolatry, is vain and frivolous: for they say that they worship not the images, before which they fall, but God in them: and likewise when they worship Saints departed, they affirm that they worship God in and by them. The which their assertion is false, as appeareth by their falling down before them, their making of vows, offering oblations, and their going on pilgrimage unto them: and though it were true, that they did not worship them, but God in them, yet hereby they are not cleared, seeing they commit the same idolatry which God here condemneth in the Israelites. Lastly, we here observe, that the Lord is now no more to be esteemed of the Church a severe Lord or fearful judge, The Lord is a gracious husband of the Church. but as a gracious and loving husband. The consideration whereof serveth, first to replenish our hearts with all joy and comfort, in that we who were enemies and strangers, are admitted into so near league of friendship, and into so inviolable a bond of love and amity with God, as is between a most loving husband, and his beloved spouse. Secondly, it serveth notably for the confirming our saith and affiance in God, in the midst of all wants, dangers and extremities, in that we have a husband who is most able and ready to protect and provide for us. Thirdly, it serveth to confute the doctrine and practice of the Papists, who dare not go directly unto God by prayer, but by the mediation of Saints: for if Christ be espoused unto us, to whom may we prefer our suits with greater boldness and confidence, then unto our gracious husband? or who is more near unto us, than Christ, or more dear unto Christ than we, his beloved spouse, that we should make choice of, to be out Mediator between us and him? And lastly, here we learn how we should perform our obedience unto God, not servilely for fear, as unto a terrible and strait master, but with love and reverence, as unto a gracious husband, whose will we perform, rather to avoid thereby his displeasure, then for any hope of gain, or fear of punishment. And these are the doctrines to be observed out of the 16. The Lord purgeth his Church from all idolatry and superstition. verse. Out of the 17. verse we may further observe, who it is that purgeth the Church from all idolatry and superstition, and restoreth God's true and sincere worship and service, namely, the Lord himself, I will take away; So that it is not in the will and purpose, nor in the power and policy of man, to work this great alteration and reformation first and principally; for man in his own nature is prone to idolatry and superstition, and when he is once entered into it, in stead of returning out of this puddle, he is ready, being over the shoes, to plunge himself over head and ears; but it is the Lord himself, who illuminateth our eyes with the knowledge of his truth, and enableth us to discern the sottishness of superstition, and the filthiness of our spiritual whoredoms, and moveth our hearts to loath and detest them, & to embrace his true religion and sincere worship. And therefore, when as we would have the house of God clearly purged from all relics of superstition, we must not only every man in his place and calling, further as much as in us lieth this good work, but principally we are all in general to join together in prayer unto God, desiring his assistance for the effecting of it, for he is the chief cause thereof, and the greatest Potentates of the earth are in this work but his instruments and deputies, whom he can easily incline to effect it, when so it pleaseth him: Prou. 21. 1. Prou. 21. 1. Secondly, we may observe, that there cannot to great There cannot to great diligence be used in purging the Church from idolatry. preciseness, care and diligence be used, in purging the Church from all relics of idolatry and superstition, and in restoring the purity of religion and Gods true worship, according to the prescript rule of his Word; as appeareth in this place, where the Lord refuseth to be called by the name of Baal, though good in it own signification, because it had been abused to idolatry, and enjoineth his people not so much as to mention the name of an idol. The like places are those before quoted, Exod. 23. 13. Deut. 12. 2. 3. Psal. 16. 4. 5. to which we may add Zach. 13. 2. I will cut off the names Zach. 13. 2. of the Idols out of the land, and they shall no more be remembered: and Esay 30. 22. Ye shall pollute the covering of the images of Esay 30. 22. silver, and the rich ornament of the images of gold, and cast them away as a menstruous cloth, and you shall say unto it, get thee hence. This rule than is to be observed of all, who reform the Idolatry must be rooted out, both head and tail. Church, that they root out idolatry and superstition, both head and tail, in substance and ceremony, and not suffer an idolatrous or superstitious name to remain: yea they are not only to remove things out of the Church, which are idolatrous and superstitious in their own nature, but also such indifferent things, as being lawful in themselves are abused to idolatry; because through the corruption of our nature, all means and occasions, to put us in mind of idolatry, are so many traps to catch us, and so many baits to allure us to fall into this sin again. So here the Lord will not have his people to name Baalims, because he would not have them so much as remembered. But lest it might be objected, that these idolatrous names are originally evil, we shall also find, jer. 23. 36. that the Lord forbiddeth to call his Word, Jerem. 23. 36. the burden of the Lord, notwithstanding that it was his own phrase by the mouth of his Prophets, because it was now grown amongst the people into obloquy and contempt. And Ezechias is commended for breaking the brazen serpent, which was made by God's appointment, because the people abused it to idolatry, 2. King. 18. 4. Yea but 2. King. 18. 4. Princes and supreme Magistrates must reform the Church. who hath this authority to purge the Church from all relics of idolatry? I answer, chief Governors, Princes, and supreme Magistrates, who are appointed by God to be the nursing fathers of the Church; neither may private men intermeddle with public reformation, but only the Governors of the Church, as we may see it confirmed by innumerable precedents in God's word. And they, as I said, are to root out idolatry and all relics thereof; for this is a singular duty belonging unto them, which is so much commended in those godly Magistrates and Kings, Moses, David, Ezechias, josias, and the rest: the neglect whereof, we shall find condemned in other Kings, though virtuous and religious, who restoring Gods true religion, yet suffered the groves and high places to remain. But if this duty be neglected by Magistrates, how are private Private men must not intermeddle with public reformation. men to behave themselves? I answer, they must contain their courses within the compass of their calling, and in the first place they must seek to reform themselves, and those under their private charge, purging & preserving them as from all other sins, so especially from all manner of idolatry and superstition; and for the public reformation they are to further it, as private men, by petition, the help of their friends, and best means, especially they are to commend God's cause into his own hands, by fervent and continual prayer, who is able to bring it to pass, by just and lawful courses. But may they join themselves to such Churches as are Ceremonial imperfections of the Church must not cause a separation. spotted with imperfections? I answer, there are some corruptions which are substantial and undermine the foundation of religion, and these may justly cause a separation: but there are others in ceremonies and circumstances only, the substance and parts of religion and Gods worship remaining sound and unshaken; and these are not causes sufficient to make a rent from the Church, seeing there was never any Church without her wants and imperfections: and seeing where the foundation remaineth sure (as it doth where the Word is purely and sincerely taught, and the Sacraments administered according to Christ's institution) there we may be built up in Christ, and attain unto eternal salvation. And as the people are not for these wants and imperfections to leave the public service of God, so neither (as I take it) are God's Ministers to forsake their ministry, without the help whereof, the people cannot publicly worship God, nor be built up in Christ, and edified in their holy faith, rather than they will undergo some rites and ceremonies, though very inconvenient, if it cannot be proved that they are in their use simply evil and unlawful: Neither do I think any inconvenience so great, as the neglect of preaching Christ crucified, etc. 1. Cor. 9 16. 1. Cor. 9 16. The profane practice of Poets condemned. Thirdly, whereas God saith, that his people shall not so much as name idols, unless it be with hatred and detestation, here is condemned the profane practice of our Poets, who think their poems are not artificial, and in the right poetical vain, unless they be stuffed with the names of Heathen idols, as jupiter, Apollo, Pallas, Venus, Cupid, and such like; sometime also in a profane devotion, invocating their help, for the perfecting of their poesy: but accursed be that vain, wit, or eloquence which sacrilegiously robbeth God of his honour, & bestoweth it upon idols, whether it be done in jest or earnest. So likewise here is condemned their practice, who swear by the idol of the Mass, by the Rhood, and such like idols; for what is this but to renew their credit by an honourable remembrance of them, and after an idolatrous manner to seat them in God's place, which we are not so much as to name, without branding them with some note of hatred and detestation? ANd so much concerning the third benefit which the Lord promiseth to the Church. The fourth followeth, which is peace, tranquility, and immunity from dangers. Vers. 18. And in that day will I make a covenant for them, with Verse. 18 the wild beasts, and with the fowls of the heaven, and with that that creepeth upon the earth; and I will break the bow, and the sword, and the battle, out of the earth, and will make them to sleep safely. In which words the Lord promiseth, that he will The exposition. so watch over his Church and people with his providence, that they shall have security and peaceable rest, though they be compassed about with dangers and manifold evils; and amongst others he maketh choice of two, to signify all the rest, namely, that he would deliver them: first, from the brutish rage and violence of unreasonable creatures: and secondly, from the force and violence of men, who shall oppose against them. The first is expressed in these words, I will make in that day a covenant for them with the wild beasts. Where the Lord showeth, that when his people were converted and reconciled unto him, he would not only bestow upon them his benefits both spiritual and corporal, but also defend them from dangers, so that no evil should come unto them: and particularly, he promiseth to protect them from unreasonable creatures, which are all referred to three sorts: first beasts, as Bears, Lions, Tigers, Wolves, etc. secondly, the fowls of heaven, by which he understandeth all ravenous and harmful birds; thirdly creeping things, as serpents, canker worms, locusts, caterpillars, and such like. All which creatures before the fall were by God's appointment under man's lordship and dominion, yielding unto him voluntary and free obedience, but after by his sin and rebellion, man had made God his enemy, he lost his sovereignty, the creatures rebelling against him, who was a rebel to their great Lord and Creator, and pulling their necks out of the yoke of their subjection; and whereas before they peaceably obeyed him, now they were willing to be the Lords ready instruments to inflict deserved punishments, and bring man to destruction; the water to drown him, as it did the whole world; the fire to burn him, as it did Sodom; the air to poison and infect him, as in the time of the pestilence; the earth to swallow him, as it did Dathan and his followers; the bears to devour him, as 2. King. 17. 25. Numb. 21. 6. they did the 42. children at the prayer of Elisha; the lions to destroy him, as they did the Samaritans; Serpents to sting him, as they did the Israelites; yea even the basest creatures have both will & power enough when God giveth sign of battle, as frogs, caterpillars, lice, as we may see in the plagues of Egypt, and in the example of Herod devoured by louse. Act. 12. And therefore when the Lord mustereth and marshalleth up together his army of judgements, wherewith he punisheth the rebellion and sin of man, cruel and noisome beasts are one choice band wherewith he assaulteth him, as appeareth Levit. 26. 22. Ezech. 14. 15. But when as man in Christ is Levit. 26. 27. Ezech. 14▪ 15. reconciled unto God, then also the Lord beginneth to restore unto him his dominion over the creatures, and maketh a covenant with them for man, that is, causeth them to become harmless, so that they shall not be either willing or able to hurt any of his children. And this is that which the Lord promiseth to those that fear him, Psal. 91. 13. Ezech. Psal. 91. 13. Ezech. 34. 25. 34. 25. So also Eliphaz speaketh notably to this purpose, job 5. 22. 23. Howsoever therefore God's children are compassed job. 5. 22. 23. about with dangers, yet they shall be safe under the shadow of his wings, Psal. 91. 1. 4. And in the midst of turmoils Psal. 91. 1. 4. and molestations, their soul shall dwell at ease, as it is Psal. 25. 13. Psal. 25. 13. But it may be demanded how this promise is accomplished, How the faithful have peace with the brute creatures. seeing the godly man hath these beasts in subjection no more than the wicked, and oftentimes they are alike hurtful and pernicious unto both. I answer, first, that the Lord doth perform this promise as he doth all other concerning worldly and temporal benefits and deliverances, namely, not absolutely, but conditionally, so far forth as they will stand with his glory and the good and salvation of his children: and if at any time it fall out otherwise, then though he inflicteth upon them the contrary afflictions, troubles and dangers, yet he sanctifieth them for the accomplishing of these main ends, the furthering of his own glory and their salvation, so as they are not hurtful, but exceeding good and profitable unto them. And thus the Lord performeth his promise of preserving his children from bruit beasts and such like dangers, so that either they may be assured of deliverance from them, which usually the Lord granteth, as we may see in the example of Daniel in the lion's den, and Dan. 6. Act. 28. 5. Paul whom the viper could not hurt; or otherwise if they be overtaken of these dangers it is for their good, seeing all things, even afflictions themselves, work together for the best to Gods elect, Rom. 8. 28. Rom. 8. 28. Secondly, we are to know, that the Lord doth usually in the old Testament, under the promises of temporal benefits and deliverances, with which the people were best acquainted, shadow out unto them his spiritual grace and protection; and so here particularly he promiseth protection and deliverance from brute and savage beasts, with which the Israelites were much vexed and endangered, that by this benefit which they could feelingly apprehend, he might lead them as it were by the hand, and bring them to a full assurance of his protection and careful providence, always watching over them for their deliverance out of all dangers, especially from the fury and malice of our spiritual enemies, sin, Satan, and the world, who never cease assaulting of Gods elect. 1. Pet. 5. 8. 1. Pet. 5. 8. Thirdly, this covenant of peace and harmlessness may be said to be made between all creatures and Gods children, because after they are reconciled unto God, and become his sons by adoption and grace, then is their ancient title and right of dominion and rule over all the creatures renewed, which was lost by the fall; into the possession of which right they enter in this life, but enjoy it not in full perfection until the life to come; for the subjection of the creatures unto us dependeth upon our subjection and obedience to God, and therefore because this is but begun and imperfect in this life, theirs also to us is imperfect and but in part. And this is the first part of our peace and security, which respecteth the brute creatures. Now because there is no greater enemy to man then man, according to the proverb, Homo homini lupus, therefore the Lord likewise promiseth his Church peace and security, in respect of those manifold dangers which men might cause unto them; And I will break the bow and the sword, etc. Where under these instruments of war, the sword and bow, we are to understand war itself; as though he should say, I will not only make peace between my Church and the brute creatures, but also between men themselves, so that all war, hatred and contention shall cease, and flourishing peace and tranquility shall be established upon the earth. The like places unto this we have, Esa. 2. 4. and 11. 6. 7. 8. 9 and 32. 17. 18. Esa. 2 4 & 11. 6. 7. 32. 17. 18. How God performeth the covenant of peace unto the Church. Yea but the Church is not freed from wars, nay rather as soon as we profess ourselves Gods servants, we are sure to have the world to be our enemy, who bendeth all her force against God's Saints, and laboureth both by secret treason and by open force to bring them to destruction. And again, our Saviour hath taught us, that he came not to bring Matth. 10. 34. peace but war, even between nearest friends; and that in these latter times we are especially to expect wars, uproars, and contentions; how therefore is this promise accomplished? I answer, it is performed either in respect of an outward and worldly, or an inward and spiritual peace. If we understand it in the first sense, than this promise of a worldly peace (being a temporary benefit) is to be understood with the condition and limitation before prefixed, namely, of God's glory and our spiritual good. Secondly, God thus performeth his promise, not by freeing them altogether from wars, but by defending and delivering them in the day of battle, so as the force and fury of their enemies shall not hurt them: and this is signified by the phrase here used, for he doth not say that he will take clean away the bow, sword, and battle, but that he will break them, that is, weaken, abate, and overrule their force and power, so as they who depend upon him shall not be destroyed by them. Thirdly, this promise is accomplished among the faithful themselves, which howsoever before their conversion they are one to another as cruel and hurtful as lions, tigers, bears, yet after they join themselves to God's Church, they lay aside their malice and brutish nature, and perform all mutual duties of love & Christian amity, as appeareth Esa. 11. 6. Esa. 11. 6. The spiritual peace of the faithful. But especially under the type of this outward peace, we are to understand that evangelical and spiritual peace, which is inwardly seated in the heart and conscience, after that we are assured of our reconciliation with God through jesus Christ, which the Angel first proclaimed, Luk. 2. 14. and our Saviour afterwards promised to all the faithful, who are truly humbled, Luk. 2. 14. and have subjecteth themselves to bear his yoke of holy obedience, Matth. 11. 29. of which the Apostle also speaketh, Matth. 11. 29. Rom. 5. 1. Rom. 5. 1. and so often wisheth to the Churches unto whom he writeth. And this peace is twofold, peace with God, and the fruit thereof peace of conscience, with which whosoever are endued, they have tranquility and Christian security in the midst of their worldly enemies, who though they rage never so furiously against them, yet they cannot disturb this peace, much less take it from them, but in the midst of all garboils and fiery afflictions, they may joyfully triumph in this their peace with the Apostle, Rom. 8. 31. Rom. 8. 31. to the end of the chapter: If God be on our side, that mattreth it who oppose against us? etc. So that this spiritual peace may well stand with our worldly troubles and persecutions, of which our Saviour hath forewarned us, and therefore he joineth them together: joh. 16. 33. In me ye shall have peace, in the world ye shall have affliction. So joh. 14. 27. Peace I leave joh. 16. 33. joh. 14. 27. with you, my peace I give unto you, not as the world giveth, give I unto you, etc. And the Prophet David showeth, that howsoever the bodies of those that fear the Lord are tossed and turmoiled, yet their souls shall dwell at ease, Psal. 25. 13. Psalm. 25. 13. And this is the peace both outward and inward, which is here promised to the faithful in the time of the Gospel; both which are but begun in this life and imperfect, as all other The security of the faithful. our gifts and graces are, which we have received, and shall be fully perfected in the life to come. Now in the last place, he setteth down an effect of this peace, namely, that being protected from the danger of the brute creatures, and also of men who oppose against them, He will cause them to sleep safely or securely. Whereby we are not to understand, that the faithful in the time of the Gospel, shall be slothful and careless, as though they were exempted from all danger; but that in the midst of all troubles and dangers, they shall be so comforted with the feeling of their inward peace, and so assured of God's protection and providence watching over them, that they shall be freed from that terror and desperate fear, which wholly possesseth the wicked in the time of danger: and howsoever they carefully watch and ward, and diligently prepare themselves to endure the assaults of their enemies, in regard of their own frailty, and their great power and malice; yet not with any distempered and tumultuous passion, but so as in the midst of their fear they quietly sleep, and peaceably rest under the shadow of God's protection. An example whereof we have in David, Psalm. 4. 8. Psalm. 4. 8. I will lay me down, and also sleep in peace, because thou Lord only makest me dwell in safety. So Peter, though he were in prison, loaded with chains, watched with soldiers, and destinated even the next day to the slaughter, yet in the midst of all these imminent dangers, resting upon God's providence, he also took his natural rest and sleep, so that the Angel that was sent to deliver him, was feign to smite him on the side, that he might awaken him, Act. 12. And Paul Act. 12. and Silas being in the like danger, although they are not said to have slept, yet they rested quietly and peaceably upon God's providence, spending the night not in mourning and weak lamentation, but in prayer, rejoicing, and singing of Psalms, Act. 16. 25. Act. 16. 25. And this is the meaning of these words. The instrustions The Doctrines. which arise out of them for our own use, are these. First, we may observe, what is the cause which hath deprived us of the Sin deprived us of the dominion and use of the creatures. dominion, use and benefit, which we had by creation, over and by all the creatures; namely our sins; for this privilege was granted unto man, upon the condition of his obedience unto God, which because he observed not, therefore he lost his rule and dominion, right and interest he had unto them; so that what rule he hath over them, and use of them, whilst he continueth in the state of disobedience, he enjoyeth it not by any lawful right, but by tyrannical usurpation, under which thraldom the creatures groan, earnestly desiring to be delivered from it, Rom. 8. 22. So that howsoever in the Rom. 8. 22. creation, all the creatures were made for man, subjecteth unto his government, and appointed for his use, and man only was made for God and his service; yet after man by his fall had disabled himself, so as he neither could nor would serve his Creator, the creatures were freed from the subjection and slavish use of man; and in stead of serving and obeying him, they are ready every one in their place, to be the executioners of Gods just judgements, inflicted for his sin and rebellion: like servants who set themselves against their master, when he traitorously setteth himself against his Prince, who is the chief Lord and Sovereign over them all. When as therefore we hear of losses and spoils by fire or water, of the hurt or death of men by the brute beasts, and serpents, of dearth and scarcity caused by too much rain or drought, cankers, caterpillars and such like, all and every of these are so many remembrancers to put us in mind of our sins and rebellion against God, and so many monitors to warn us, that we forsake our wicked courses, and turn to the Lord by unfeigned repentance. Secondly, we here learn, when man is restored to his When our dominion over the creatures is restored. right of ruling, and using the creatures, without sin in respect of God, and tyranny in respect of them, namely, when he is reconciled unto God in Christ, & being adopted for his son in him, becometh heir and lawful owner of all the creatures; for when the Lord hath renewed his covenant with us, then doth he also renew the covenant between us and the creatures, which is set down, Gen. 1. 28 29. The consideration Gen. 1. 28. 29. whereof should move us earnestly to labour after the assurance of our reconciliation with God, and our adoption; for until then we have no right unto any of God's creatures, but theevishly and tyrannically usurp upon that which belongeth not unto us: and for this cause the blood of the creatures, which for our use is spilt, the clothes which which we put on, the bread which we eat, yea and the very Habac. 2. 11. stones and timber of our buildings cry loud in God's ears for vengeance, and shall be sufficient matter (though we had no other sins) of inditements for our theft, at the great assizes. Again, until the Lord have renewed this covenant between the creatures and us, they are all our enemies, which are ever ready when God suffereth them, to revenge the dishonour which by our sins we have done to their Creator, and the injury and oppression which we have offered unto them; if we be at home, the fire threateneth us, if abroad, the beasts, if God permit them, are ready to assault us, the water is ready to drown us, the earth to swallow us, the air to infect us, yea as we walk in the street, the tiles upon the houses are ready to brain us, in our gardens, snakes and adders are ready to sting us, and at our tables, every crumb of bread is ready to choke us: all which Gods creatures are ready to serve us, and to offer unto us a safe and comfortable use of them, when upon our reconciliation with God, they are also reconciled unto us. Thirdly, we may here learn, what is the best means to The best means of obtaining a well grounded peace with men. obtain and enjoy a sound and well grounded peace with men, or at least entertain a just and safe war, namely, by turning from our sins, and seeking earnestly reconciliation with God in Christ; for the cause of inward rebellions, and outward invasions, is our sins, which provoke the Lord to just displeasure, and move him to raise up against us, enemies at home and broad, to the end they may execute his just judgements against us. The way therefore to settle peace, and prevent war, is to take away this cause, to wit, our sins by true repentance, and to labour that we may be at peace with God, and then he will give us peace with men, or at least a prosperous war, wherein he will assist and protect us against our enemies. Whereby it appeareth, that that peace which is grounded upon worldly policies, and hath not this peace with God for the foundation thereof, howsoever it may last for a time, yet in the end it will prove rotten and unsound. For example, some think it the best course to settle a peace by tolerating Popery and idolatry, some by utter forsaking Gods true religion, and by conforming ourselves to the world, both in profession and life; some by joining in near leagues with neighbour Princes, and by many such other devices: but seeing the Word plainly teacheth us, that the only sure foundation of our peace, is our reconciliation with God, and holy obedience to his Commandments; how can we hope to obtain it by taking such courses, as will cause the Lord to be our enemy, and by transgressing his Commandments, the breach whereof the Lord threateneth in so many places to punish with war, and those innumerable miseries which do accompany it? So Leuit. 26. 25. Deut. 28. Levit. 26. 25. Deut. 28 49. 1. King. 8. 33. Jer. 5. 15. 19 49. 50. 1. King. 8. 33. jer. 5. 15. 19 The use which we are to make hereof, is, that when we hear of our enemy's preparations, we do in the first place consider, that our sins is the cause of this war intended against us; and therefore before we resolve upon any other course for our defence, let us repent of our sins, and labour to be at peace with God, and so he will change their minds, or use their malice for their own destruction. Fourthly, we may here observe, what is the chief cause of The Lord is the chief author of our peace. our peace and tranquility, namely, not our own power and policy, or strength of near adjoining friends, but the Lord himself; and therefore when we do enjoy it, as we have done for many years, let us ascribe the whole praise and glory unto God who is the author thereof: and let us Esa. 45. 7. 2. Chron. 14. 6. make this use of our great peace and tranquility, with more diligence to do God service both privately at home and publicly in the congregation, which is the chief end why the Lord hath given this peace unto us. Lastly, we may here observe a notable mark of those that Christian security a true note of our conversion. are truly converted unto God, & reconciled in Christ, namely, when as with a Christian security we can rest upon God's providence and protection, after we have attained unto some assurance of the pardon of our sins, not only when the world promiseth safety, but also in the midst of troubles and dangers: for there is no such peace to the wicked, who Esa. 57 21. howsoever they are bold and confident in their prosperity, yet when they are overtaken with any unexpected danger, faint with fear, and are perplexed with a guilty astonishment; whereas they who are at peace with God have the inward peace of a good conscience, which maketh them (as the Wise man saith) confident as a lion, knowing that God's Prou. 28. 1. providence watcheth over them, which will either deliver them from danger and evil, or turn them to their everlasting good. ANd so much concerning the fourth benefit. The fifth followeth, which is that near and inseparable union that is between jesus Christ and his Church, expressed in these words: Vers. 19 And I will marry thee unto me for ever, yea and I will marry thee unto me, in righteousness, and in Verse. 19 20. judgement, and in mercy, and in compassion. 20. I will even marry thee unto me in faith, and thou shalt know the Lord. Where the Prophet proceeding in his former allegory, compareth The exposition. The union between Christ and his Church resembled to marriage. Psal. 45. the union which is between Christ and his Church unto marriage, because no other similitude doth more lively and fully express it, whereof it is that this spiritual and mystical union is usually in the Scriptures represented unto us, under this type of marriage, wherein Christ jesus is the husband and his Church the spouse. So Psal. 45. the union of Christ and his Church is shadowed under the type of salomon's marriage with Pharaohs daughter, the whole book of Canticles containeth nothing else but the doctrine of this spiritual marriage. The Prophet Esay speaketh of it, chap. 54. 5. For he that made thee is thine husband, whose name is the Lord of hosts, etc. Esa. ●4 5. 6. & 62. 5. Ezech. 16. 8. v. 6. ch. 62. 5. The Prophet Ezechiel likewise, chap. 16. 8. etc. And our Saviour Christ in the new Testament calleth himself the Bridegroom 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 son, that is, jesus Christ with the Church. The Apostles also use the same similitude, to signify this union: So Paul, 2. Cor. 11. 2. I have 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 john, Apoc. 19 7. Let us be glad and rejoice and give glory to him, for the marriage of the Lamb is come, and his wife hath made herself ready. So chap. 21. 2. And I john saw the holy city the new jerusalem come down from God out of heaven, prepared as a Bride trimmed for her husband: and vers. 9 Seeing therefore this union between Christ and us, is in The great similitude between our spiritual union with Christ and marriage. so many places resembled to marriage, let us in the next place consider the great similitude which is betwixt them, that so we may the more plainly conceive of this excellent mystery, which is the ground and foundation of all our good and happiness. First, as unto every lawful marriage, there is required that the parties married be of the same kind and nature, so it is in this spiritual marriage; for the Son of God the second person in Trinity took upon 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 sins and corruptions joh. 1. 1. of nature, that so being made like Christ in holiness and unblameableness, 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 speak properly, neither God the Father, nor God the holy Ghost is the husband of the Church, but God the Son, who alone took upon him our nature, and became like unto us: and therefore both this and all the like places of Scripture, which speak of the marriage between the Lord and the Church, are to be understood properly of God the Son. And as these persons being of the same nature ought to be of a different sex male and female: so in this spiritual marriage 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 sleep, as Eva out of adam's, and therefore may be said to be bone of his bone, and flesh of his flesh, of whom he begetteth by the seed of his word and holy Spirit many faithful children unto himself. Secondly, as in marriages there ought to be only two joined together, one man with one woman, according to that Matth. 19 5. And they two shall be one flesh: so in this spiritual Matth. 19 5. marriage there are but two, one husband, Christ, and one spouse, the Church: for although the faithful are many in number, yet they make but one entire body, seeing they are conjoined and quickened by the same Spirit, as divers members make but one body, being quickened by the same soul. And as in our ordinary marriages special regard is to be had, that we be not unequally yoked, the godly with the wicked, the believer with the infidel, as the Apostle chargeth us, 2. Cor. 6. 14. So in this spiritual marriage, Christ the husband, most just & holy, hath had a special care not to choose, 2. Cor. 6. 14. but to make his spouse, being chosen, glorious, and without any spot or wrinkle, holy and unblamable, by washing away Eph. 5. 26. 27. her sins and corruptions with his blood, and that first in her justification, whereby her sins are pardoned, and hid out of God's sight, with the rich rob of Christ's righteousness: and secondly by sanctification, whereby she is freed from the power, dominion, and corruption of sin itself, and made pure and holy; the which work is begun in this life, and finished in the life to come. Seeing therefore all who are married unto Christ are also justified and sanctified, hence it followeth, that those in whom sin not only liveth but also reigneth, are not espoused unto Christ: for he who requireth at our hands that we be not unequally yoked, will much less match himself thus unequally. Thirdly, as in all marriages there is required a double consent, first of the parents, and secondly of the parties themselves: so in this spiritual marriage, there is first the consent of God the Father, who hath given the Church to Christ, that he might redeem and save it; and Christ likewise unto the Church, that he might be the head and husband thereof: the which his consent and free good will, in this mutual donation he hath made known unto us in the Gospel, and doth more and more confirm us in the assurance thereof by the Sacraments of Baptism, and the Lords Supper. So likewise there is a mutual consent between the parties: for first our Saviour Christ took our nature upon him, and was made like unto us in all things, sin only excepted, that he might become our husband, head and Saviour: and this his inestimable good will he hath made known unto his spouse, in that he was content for her sake not only to abase himself, by taking upon him the form of a servant, but also therein to suffer so many miseries, ignominy, reproach, whip, buffet, revilings, crowning with thorns, and death itself, yea the cursed death of the cross, and the anger of God more bitter than all the rest, that hereby he might purge his Church from all her sins, adorn her with his righteousness, and so make her a fit spoule for such an husband. So the Church also gives her consent to this spiritual marriage, when as she acknowledgeth Christ alone for her Lord and husband, and resteth & relieth upon him only, by a true and lively faith for her provision of all necessaries, protection from all dangers, and for eternal happiness and salvation; and when also she endeavoureth to approve herself the spouse of Christ by her holy obedience and subjection unto his will. Fourthly, as in marriage there is not only a verbal or imaginary conjunction, but also a real and substantial union, not of the body alone, but also of their hearts and minds, so as they are no more two but one flesh: so in the marriage of Christ and his Church, the union between them is real and substantial, and that in respect of their whole person, body with body, and soul with soul; neither is the Church united unto Christ's humanity alone, but to the whole person God and man, for such is the inseparable union between the two natures of Christ, that they who are conjoined with the one, are knit to the other likewise. So joh. 6. 56. Ephes. 5. 30. Joh. 6. 56. Ephes. 5. 30. 1. Cor 10. 16. 17. & 6. 17. 1. Cor. 10. 16. 17. & 6. 17. But first of all, the union beginneth between the Church and Christ's human nature, and then by means hereof, it is united to the divine nature likewise; for seeing there was no proportion between us and God, because he was infinite, and we finite, therefore there could be no union, but by our mediator jesus Christ God and man; but being united unto the manhood of Christ, we are hereby also united to his Godhead: neither can distance of place hinder this real and substantial union, seeing it is spiritual, the chief bond of this union being the holy Ghost, who filleth all places; and seeing in an earthly marriage, distance of place cannot frustrate or take away the union which is between man and wife, much less can it break off this heavenly and spiritual union between Christ and his Church. Fifthly, as there are divers special ends of the marriage between The ends of our spiritual marriage. man and wife: as 1. For their mutual good and comfort, man being the head and guide of his wife, and the wife being a helper to her husband: 2. For the avoiding of fornication: 3. For generation of children: So likewise our spiritual marriage with Christ hath the same ends. For it is instituted by God: first, for their mutual good, namely, for the good of Christ, because it is good for the husband to be with his spouse, it is profitable for the head to be joined with the members, it is for the glory of a King to be near his subjects, it tendeth to the perfection of the foundation, to be joined with the rest of the building: it is good also for the Church to be joined in marriage with Christ, because in him she hath all her good, the pardon of her sins, reconciliation with God, sanctification, and eternal life and happiness. Secondly, for the avoiding of spiritual whoredom, whether we understand it specially of idolatry, or generally of all other sins, wherewith we defile both body and soul; the which end respecteth not Christ our husband, who is pure and free from all sin, but the spouse, who being naturally inclined co commit spiritual whoredom with sin and Satan, is restrained by virtue of this spiritual union with Christ; whereby being made partaker of God's Spirit, these her lusts and concupiscences, are mortified and subdued, and she contrariwise is inclined to keep herself unspotted and undefiled, and to perform holy obedience to Christ her husband. Thirdly, this spiritual marriage was instituted, that Christ of the Church might beget a holy seed, by his word and Spirit, even every faithful man, and all the particular members of this body. For these in divers respects, may be called both the spouse and children of Christ: his spouse as they are joined unto him by a lively faith in marriage; his children as they are begotten unto him of the Church, by his word and Spirit. Sixthly, as between married persons, many duties are mutually Duties to be performed in our spiritual marriage. to be performed, some whereof are commune to both, and some proper to either party; so the like duties are performed by Christ and his Church. The common duties are principally conjugal love, faithfulness, cohabitation, communication of persons and goods; all which on Christ's part are performed in the highest degree of perfection: for first, he hath sufficiently manifested his love to his Church, in that he was content to give his life for her redemption, Ephes. 5. 25. Secondly, he is so faithful in keeping his covenant with Ephes. 5. 25. her, that her unfaithfulness and infidelity cannot make his promise vain, and his faith of none effect, Rom. 3. 3. 4. Thirdly, he dwelleth with her even to the end of the world, protecting Rom. 3. 3. 4. her by his power, and guiding her by his word and Spirit, Matth. 28. 20. joh. 14. 16. Fourthly, he communicateth Matth. 28. 20. Joh. 14. 16. his person with us, and all his goods and benefits; so that he is now become ours, and all that belongeth unto him: his merits are our merits, his satisfaction our satisfaction, his obedience our obedience, his righteousness our righteousness, his holiness our holiness, his wisdom our wisdom, his kingdom our kingdom. And so likewise these common duties are performed by his spouse the Church, in her measure and proportion; for she loveth her husband Christ, and setteth her heart and affections upon him, so as she can be content for his sake to forsake the world, yea even her own self. She desireth to keep her marriage faith, abhorring all spiritual whoredom, and labouring to reserve herself for her husband holy and undefiled; she dwelleth with him, and rangeth not abroad into the world, but keepeth herself within her bounds and limits; she communicateth herself, and what she hath unto him, and having nothing else worth the gift, she giveth him her heart, praising and rendering unto him all possible laud and thanks for all his benefits, and offering unto him with a sincere heart his pure worship and service, by whose treasures alone she is enriched. The same similitude is between their special duties, belonging Special duties between Christ and his Church. 1. Pet. 3. 7. peculiarly to either party: for as the husband being the head, is to rule and govern his wife, to instruct her as a man of knowledge, to direct and counsel her, to protect and defend her, to cherish her as his own flesh; to provide according to his power all things necessary for her, and to tolerate and bear with her infirmities, as being the weaker vessel; So doth Christ jesus behave himself to his spouse the Church: for he governeth, instructeth, counseleth, and ruleth her by his word and Spirit; he protecteth her by his almighty power from all dangers, and the fury and malice of all her enemies; he provideth for her by his all-sufficient providence, he cherisheth and nourisheth her as his own flesh, yea with his own flesh and precious blood unto everlasting Ephes. 5. 25. life: and though she be full of infirmities and imperfections, he beareth with her as being the weaker vessel: for as the Psalmist saith, He knoweth whereof she is made, and remembreth that she is but dust, Psalm. 103. 14. Psal. 103. 14. And so likewise as the wife subiecteth herself to her husband, as to her head and governor, obeying him in all things which are honest and lawful, as she regardeth him with reverent respect, and ingenuously feareth his displeasure; and in a word, as she demeaneth herself in all her words and actions, modestly, soberly, humbly and quietly, so as she may be most amiable to her husband: So the Church submitteth herself unto Christ, as unto her only Lord and husband, she performeth unto him absolute obedience, she reverenceth him with awful love, and feareth his displeasure above all worldly loss; and to conclude, in all her carriage and conversation, she demeaneth herself humbly and dutifully, desiring nothing more than to appear lovely and amiable in Christ's sight. But yet in the degree and measure of performing these mutual duties, there is to be observed a difference; for Christ performeth them all most absolutely, and in the highest degree of all perfection. The Church performeth them also, but yet in her measure and proportion: that part of the Church indeed which is triumphant, performeth these duties to her husband Christ, in such a degree of perfection, as the creature is capable of, yet far short of that measure and degree, in which her husband performeth them: but the Church militant with much more weakness and imperfection, for whereas she is partly regenerate, and partly unregenerate, the spiritual part laboureth to perform all good duties unto Christ, but the flesh rebelleth and disobeyeth, she delighteth to obey her husband in the inner man, but she findeth another law in her members rebelling against the law of her Rom 7. 22. 23. mind, which oftentimes leadeth her captive to the law of sin, whereby it cometh to pass that all the duties which she performeth, are so mingled with corruptions, and stained with imperfections, that were not her husband Christ infinite in mercy and compassion, they would rather deserve his hatred then his love, and punishment rather than reward: but such is his abundant goodness towards his spouse, that her imperfect obedience is accepted of him as perfect, he respecteth not her deed but her will, and regardeth not her actions but her affection, and so that she earnestly desire and painfully endeavour in the integrity and uprightness of her heart to perform all duties of love and obedience unto him, he pardoneth her infirmities, and washeth away the stains and spots of her corruptions and imperfections with his own most precious blood. And this is the marriage between Christ and his Church of which the Prophet here speaketh. Now let us more specially entreat of the words themselves, and of those points concerning this spiritual marriage contained in them. And I will marry thee unto me for ever, etc. Wherein are contained two principal points: first, the espousals of the Church unto The author of our spiritual marriage. Christ: and secondly, the adjuncts or properties appertaining to this happy contract. In the first is expressed, first, the author of this marriage: secondly, the act of espousing: thirdly, the parties contracted. The author of this marriage is God himself, and if we speak properly God the Father, who joineth his Son in marriage with the Church by his holy Spirit, so that this is not a match of our own seeking, or making, for in our own natures we are alienated and estranged from God, but God loveth us first before we love him, and our Saviour 1. joh. 4. 19 Christ wooeth the Church, and with his gracious promises of innumerable blessings and benefits he winneth her heart, and moveth her to affect him: Ezech. 16. 8. Ezech. 16. 8. Now the instrumental cause or means whereby God maketh this marriage, are his Prophets, Apostles, and faithful Ministers, who are Gods ambassadors, whom he sendeth to persuade and effect it, as the Apostle showeth, 2. Cor. 5. 20. 2. Cor. 5. 20. Now then are we ambassadors for Christ, etc. And therefore Paul saith, that he had prepared the Corinthians for one husband, to present them as a pure virgin to Christ, 2. Cor. 11. 2. 2. Cor. 11. 2. Secondly, the act of espousing is contained in these words: The act of espousing. I will espouse thee. Whereby it appeareth, that howsoever the Prophet uttereth these words unto the idolatrous Church of Israel, yet his meaning was not, that God would make this new covenant of marriage with them, but with the whole Church in the time of the Gospel, consisting of all the faithful both jews and Gentiles: for seeing they had been of old married unto God, and were divorced and cast off for their spiritual whoredoms, it could not be fitly said of them, that the Lord would espouse or contract them to himself, seeing they only are properly said to be espoused, who never before were taken to wife, but rather he should have said of them, that he would again be reconciled to her, and receive her to grace. So that hereby we are not to understand, that the Lord The properties of our spiritual marriage. 1. it is not temporary but perpetual. would renew or confirm the old covenant of works, between himself and the Church of Israel, for that was made frustrate by their spiritual whoredoms and rebellion, for which they were divorced and rejected, but that he would make a new covenant between himself and all the faithful in the time of the Gospel, receiving them into this near bond of marriage as pure and undefiled virgins, the which is inviolably to continue for ever and ever. Thirdly, the parties contracted are Christ and his Church, signified in these words, I will marry thee unto me. Where by (thou) we are not to understand the people of Israel according to the flesh, but according to the spirit, that is, all the faithful both jews and Gentiles; and by (me) we are to understand jesus Christ, who in this spiritual marriage is united to his spouse the Church, essentially and substantially, body with body, and spirit with spirit, as before I have showed. And so much for the contract itself. The adjuncts hereof are, first the perpetual continuance of this marriage: and secondly the conditions thereof, which are as it were the marriage bands, wherewith it is held inviolable. The perpetual continuance is noted in these words, for ever: where the Lord maketh a secret opposition between the covenant of works, made between him and the Israelites, and the covenant of grace, made between him and all the faithful; for that former marriage was not perpetual, but temporary, and of short continuance, because the Church of Israel perfidiously violated her marriage faith, and persisted not in her love and obedience towards the Lord her husband, but forsaking him prostituted herself to commit spiritual whoredom with false gods, and therefore was justly divorced from him, as before we have showed; but the new covenant of this spiritual marriage between Christ and the faithful, shall be perpetual and inviolable, because he will write the laws and conditions thereof, not in tables of stone, but in the fleshy tables of their hearts, and will so rule and overrule them by his gracious Spirit dwelling in them, that they shall never break their covenant, nor departed from the Lord their husband. The like places of Scripture, which may serve for an exposition of this, we have Esa. 54. 8. With everlasting mercy have I had Esa. 54. 8. 9 10 compassion on thee, saith the Lord thy redeemer. vers. 9 For this is unto me as the waters of Noah, for as I have sworn, etc. vers. 10. For the mountains shall remove, and the hills shall fall down, but my mercy shall not departed from thee, neither shall the covenant of my peace fall away, saith the Lord that hath compassion on thee. jerem. 31. 31. Behold, the days come, saith the Jere. 31. 31. 32 Lord, that I will make a new covenant with the house of Israel, and with the house of jacob. 32. Not according to the covenant I made with their fathers, when I took them hand, by the hand, to bring them out of the land of Egypt, the which covenant they broke, although I was an husband unto them, saith the Lord. 33. But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people, etc. So chap. 33. 20. 21. 22. 25. 26. jere. 33. 20. 21. Ezech. 16. 59 jere. 32. 38. 39 Ezech. 16. 59 I will confirm unto thee an everlasting covenant: jerem. 32. 38. 39 40. By all which places it is clear and manifest, that the covenant between the Lord and the faithful is permanent and perpetual, and that both in respect of God and of the faithful; and not only on God's part, as the Papists would have it, who affirm, that we may have certain assurance of the continuance of this covenant, in respect of God, because he for his part will most certainly perform the conditions thereof, jere. 31. 32. howbeit there is cause of doubting, that it will be violated and made frustrate by the faithful, because they may lose their faith, and all other graces, and so forsake the Lord; but according to this doctrine there should be no difference between the old covenant of works, and the new covenant of grace, in respect of the perpetuity thereof, for that also on God's part was most firm and permanent, seeing there was not one tittle of his promises which was not accomplished; nevertheless on the part of the Israelites, it was made void and frustrate, because they performed not the condition of faith and obedience. Whereas the Lord promiseth that his covenant with the faithful, should be perpetual and everlasting, not only on his part, but also on the faithfuls, because he would by the finger of his Spirit write his laws in their hearts, jere. 31. 33. and because he would also put his fear jere. 31. 33. & 32. 40. into their hearts, so as they should not departed from him: as it is jere. 32. 40. And so much for the perpetuity of this spiritual marriage. The means whereby the covenant of our spiritual marriage is made perpetual. In the next place he setteth down the manner how, and the means whereby he would make his covenant perpetual and everlasting; namely, by removing all causes and means whereby it might be violated; and by tying the faithful unto himself by such inviolable bands, as it should not be possible for any thing whatsoever to cause a divorce and separation. All which is signified in these words; I will marry 1. The church is married in righteousness. thee unto me in righteousness, and in judgement, etc. Where the Lord showeth first, that whereas sin and unrighteousness might be a sufficient cause to make a divorce, and break off the perpetuity of the Church's marriage with him; for what communion hath light with darkness, righteousness with 2. Cor. 6. 14. unrighteousness? he would therefore marry the Church unto him in righteousness, that is, he would make her righteous, first by washing away her sins with his own most precious blood, and imputing unto her his righteousness, full satisfaction, and perfect obedience. Of which the Apostle speaketh, Esa. 54. 14. Rom. 5. 17. 19 And secondly, by working in her inherent righteousness, that is sanctification, integrity, sincerity, and Rom. 5. 17. 19 uprightness of heart, whereby it should come to pass, that howsoever she might fall through infirmity, yet she should never fall away; though she may offend her husband, by her corruptions and imperfections, yet she should never 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 Christ's blood, nor her sins to come, for as much as she should be endued with such sincerity and indignity of heart, that she should never sin with full consent of will, nor ever leave the Lord to commit spiritual adultery with sin and Satan. Neither should want of righteousness cause her to be rejected, seeing she should be adorned with the glorious rob of Christ's righteousness imputed unto her; and also by virtue of God's Spirit dwelling in her, she should be enabled to walk before the Lord in the integrity and uprightness of her heart, endeavouring to perform all duties of holiness and righteousness unto him. Secondly, whereas error and blindness of judgement, is a 2 The Church is married unto Christ in judgement. cause of divorce and separation, seeing thereby the wife is moved to prefer an adulterer before her lawful husband; therefore that this may not be a cause of separation between him and his Church, the Lord promiseth that he will endue her with a clear and wise judgement, whereby she shall be able to discern between good and evil, right and wrong: and how much more profitable will it be for her to embrace the Lord, as her only husband, loving, reverencing, and obeying him in all things, than to forsake him, and to follow after her adulterous lovers, that is, idols, the world, Satan, and the pleasures of sin, which last but for a season, and in the end bring everlasting destruction; and how much better it is to embrace his pure worship revealed in his word, then to follow human traditions and her own inventions? Thirdly, the wife is moved to break her conjugal fidelity, 3. The Church is married to Christ in mercy and beneficence. and to leave her husband, and follow her lovers, when as she is brought into doubt of his love and good will, in respect of his illiberal carriage towards her, and when as by his niggardly restraining her of necessaries, she is brought into extremity and want; for then being hopeless at home, she rangeth abroad, and seeketh help of strangers, when her husband neglecteth her. Whereas contrariwise, when she hath assured testimony of his love, by his readiness to supply all her necessities to the uttermost of his power, it is a notable means to work in her love towards him, and to preserve her faith inviolable. And thus it fareth in this spiritual marriage, when we doubt of God's love and favour, and are brought into extreme exigents, through our spiritual or corporal wants, than our corrupt nature inclineth us to leave trusting and depending upon the Lord, and to follow Idols, Saints, Angels and Images, looking for by them a supply of that wherein we think that the Lord is defective. And therefore he here promiseth, that he will also marry her unto himself in mercy, or as the word may more fitly in this place signify, in benignity and beneficence, that is, that he will so multiply upon her mercies and benefits, as thereby she shall have full assurance of his love and providence watching over her, and shall by his bounty be so furnished with all necessaries, that she shall not need to depend upon any other. The which promise is accomplished, both in respect of corporal and spiritual benefits; for if the first be wanting, the Lord giveth the other in such plenty and abundance, that in the midst of worldly wants, she shall have little cause to doubt of God's love and liberality, seeing he doth bestow upon her these rich treasures, and gifts of greatest value. And thus have we this prophecy expounded, jer. 32. 40. I will make an everlasting covenant with them, that I will never turn away Jer. 32. 40. 41. from them to do them good, etc. 41. Yea I will delight in them to do them good, etc. Fourthly, because when the husband is of an austere, rigorous, and impacable nature, so as he will not bear with his 4. The Church is married to Christ's compassion. wives infirmities, but punisheth every fault in all bitterness and extremity, it is a notable means to work in her alienation of mind, and to move her to affect others more than him: and contrariwise, compassion and readiness to pardon faults, and pass by infirmities, is a singular means to nourish love and fidelity; therefore the Lord promiseth in the next place, that he will marry the Church in mercy and compassion; so that though through frailty she fall, and by her sins offend him, yet this shall be no sufficient cause to move her desperately to forsake and flee from him, seeing he is so full of mercy and compassion, that she can be no more ready to repent, than he to forgive, nor to ask pardon, than he to grant it. And that not only for light and venial sins, nor for offences seldom committed, but for all her sins most grievous and innumerable: and this is implied in that he here useth the plural number, saying, that he will marry her in mercies, to note the multitude of his mercies, whereby he is ready to forgive a multitude of sins. The like place unto this we have, jer. 31. 34. For I will forgive their iniquity, Jer 31. 34. Esay 54. 10. and remember their sins no more. So Esay 54. 10. The mountains shall remove, and the hills shall fall down, but my mercy shall not departed from thee, etc. Fifthly, because all love and benefits cannot restrain an 5. The Lord marrieth his Church in faithfulness. inconstant woman, who is naturally addicted to lust and uncleanness, but that upon every occasion she is apt to forsake her husband, and follow her lovers: therefore in the next place the Lord saith, that he will marry his Church in faithfulness; whereby we are to understand, that not only the Lord himself will continue faithful and constant in his love to the Church, but that also he will by his holy Spirit, wherewith his Church and he are joined in marriage, so rule her affections, mortify her natural lightness, and proneness to spiritual adultery, and confirm and strengthen her in constancy and fidelity, that she shall ever keep her marriage faith inviolable, and reserve herself for him alone pure and undefiled. Where we may further note, that he doth the third time repeat these words, I will marry thee unto me, to this end, that we might by this his redoubling of his speech, be the more undoubtedly assured of the certainty of this holy and heavenly contract, of which we are easily moved to make some question, in respect of Gods glorious Majesty, and incomprehensible greatness, and in respect of our own base vileness and unworthiness. Lastly, the wives ignorance of her husband's perfections, 6. The Lord marrieth his Church in knowledge. whereby she neither knoweth nor acknowledgeth his excellencies and good parts, and whereby as she is often ready to undervalue his worthiness; so also with an overweening conceit, to overprize the gifts and qualities of strangers, is a notable means to alienate her mind from her husband, as being unworthy of her love, and to move her to affect others: so the ignorance of the spouse, the Church, of God's excellency, mercy, goodness, and all perfections, is a chief cause that moveth her to leave the Lord, and to follow her lovers; for if she did but know the Lord, she should need no other arguments to ravish her heart with his love, nor any further inducement to move her to forsake all others, and to embrace him alone with constant affection. And therefore the Lord in the last place promiseth, that he will eternize the marriage between him and his Church, by illuminating her mind with a true knowledge of him; whereupon it must necessarily follow, that she will prefer him above all idols and false gods, seeing she clearly perceiveth that he infinitely excelleth them all, in goodness, perfection, and all true worthiness. The like promise we have, Esay 54. 13. And all thy children shall be taught of the Lord, jer. 31. 34. And they shall teach Esay 54. 13. Jer. 31. 34. no more every man his neighbour and every man his brother, saying, know the Lord, for they shall all know me from the least of them to the greatest of them, saith the Lord. So joel. 2. 28. 29. which was accomplished, Act. 2. 17. Joel. 2. 28. Act 2. 17. Now this knowledge of which he here speaketh, is not so much what Christ is in himself, namely, most infinite, most mighty, most wise, etc. but especially what he is unto us, to wit, a careful head, and a most loving husband, who hath not only created us, but also redeemed us with his precious blood shed, and hereby obtained for us the pardon of our sins, reconciliation, sanctification, and eternal salvation, who giveth unto us also all benefits spiritual and temporal, and protecteth us from all dangers. With which saving knowledge whosoever are endued, it is impossible they should forsake Christ their husband, or prefer a strange love before the love of him, who hath so dearly loved them. And thus have I showed the meaning of the words and The Doctrines. the chief points contained in them. In the next place we are to consider of those doctrines which arise out of them, both for our instruction and consolation. And first out of God's covenant is grounded upon his undeserved grace & goodness. this contract of marriage we may observe, that the covenant of grace between God and his Church, is grounded upon God's free mercy and undeserved goodness, without any condition of our own works and worthiness. Neither is it here said, that he would marry the Church if she were just, holy, faithful, and worthy his love; but he absolutely promiseth, without all conditions that he will marry her, and being married, will endow her with righteousness, judgement, pardon of her sins, faithfulness; so that these are not the causes moving the Lord to espouse the Church, but because in his free love he hath married her, therefore he will prosecute her with his love, and bestow all these graces and benefits upon her. But this most clearly appeareth, whereas he saith he will marry her in benignity and mercy, for benignity presupposeth the Church's want and poverty, and mercy presupposeth her misery, neither if she were rich in herself should she need the Lords beneficence, nor if she were in happy estate should she need mercy and compassion. Secondly, we may observe that the Lord alone is the author of this spiritual marriage: for when we neither seek nor desire it, he woos us, and also inclines us to grant his suit. And therefore let the Lord have the whole glory of his own work, and let not us rob him of any part thereof by ascribing it to our own free will, merits, or worthiness. Thirdly, we here leanre what is the great dignity and excellency The dignity of the faithful. of the Church, and of every faithful man: for howsoever they are basely esteemed of in the world, and accounted the very offscouring of all things, yet in truth there is none equal with them in honour and worthiness, seeing it hath pleased the Lord of Lords, and King of Kings to espouse them unto himself. When Saul offered David his daughter in marriage, he thought it such an high degree of honour, as he was altogether unworthy of; so that in sight of his own meanness he crieth out, What am I, and what is my life, or the 1. Sam. 18. 18. family of my father in Israel, that I should be son in law to the King? how much more than may we filled with ravishing, wonder, exclaim, what are we dust and ashes, miserable and wretched men, that we should be advanced to this royal dignity, as to be the spouse of the glorious King of heaven and earth. The use which we are to make hereof is, that if we are not We must desire the spiritual honour of the faithful. as yet invested with this honour, we labour to attain unto it; for if we do (as it is the nature of all men) desire honour and preferment, why do we follow a shadow and neglect the substance? why do we like children run after the bubble of vain and momentany glory, and in the mean time never seek after that superexcellent and eternal glory of being espoused unto God? especially considering that worldly honour is uncertain, both in getting and in the keeping; and seeing if we labour after this honour of being married unto God, we shall most surely attain unto it; for the Lord himself publisheth and offereth this contract, and there can no impediment hinder it, unless we ourselves forbidden the banes. And secondly, those that are advanced already unto this height of honour, must never forget to be truly thankful unto him, who is the author of their advancement, when they deserved by their sinner ignominy and disgrace. Fourthly, we may here learn, that the poorest faithful The poorest faithful man richer than the wealthiest worldling. man is in better estate, and possessed of more rich treasures, than the wealthiest Mammonist in the world; for they have Christ himself, and all his benefits; they are true owners of the treasures of his righteousness and obedience; yea and by virtue of this spiritual marriage, they have right and interest not only to all the temporal benefits of this life, but they also have the jointer of God's kingdom assured unto them. Fiftly, being espoused to God, let us ever remembering this We ought to behave ourselves as it becometh the spouse of Christ. honourable advancement unto which we are preferred, so behave ourselves as beseemeth our high place and calling. A Prince will not servilely drudge for day wages, nor sell his honour for a small trifle, nor set his mind upon base objects; no more should we, who by virtue of this royal marriage are called to higher honour, than the whole world affordeth, spend our sweat and labour to obtain uncertain richer and filthy pleasures; we should not dim our glory, and impeach our honour, by behaving ourselves like the slaves of sin and Satan, nor affect with the highest pitch of our desires worldly toys, and base trifles, seeing things of far greater excellency are reserved for us. Lastly, as hereby we may be put in mind of our honour We must perform conjugal duties unto Christ. and dignity: so also of our duty, namely, that being married unto Christ, we labour to perform unto him all duties, required of a good wife, seeing he is wanting in nothing which belongeth unto a most gracious and kind husband; that is, let us love him above all the world, and show our love by our readiness to lay down our lives for his sake, who is our loving husband, seeing he hath laid down his for us, even whilst we were his enemies. Let us yield unto him voluntary and absolute obedience, and submit ourselves to be ruled and guided by his word and Spirit. Let us keep our conjugal fidelity, reserving ourselves pure and undefiled, as from all other sins, so especially from idolatry and superstition. Let us who have communion both in Christ and all his benefits, not grudge to give ourselves and the best things we have unto him for the advancement of his glory, and the furthering of his worship and service; especially let us give unto him our hearts, which he so much desireth. Let us reverence him as our heavenly husband, fearing his displeasure as the greatest evil, and mourning for no loss so much as for the loss of his favour. Let us rest & wholly rely on his providence, for the supply of all our wants, and for protection from all dangers. In a word, let us labour to perform all duties which belong to such a husband, and to deck ourselves with all graces, which may make us appear amiable in his sight; and so we shall confirm ourselves in this assurance, that we are espoused unto Christ, and shall be made partakers not only of himself, but also of all his benefits. And these are the doctrines which are to be observed out Nothing can frustrate the covenant between God and us. of the contract itself. Now follow those which arise out of the adjuncts and properties of this marriage, and first out of the perpetuity thereof. Where first we may observe to our singular comfort, that it is impossible for any thing whatsoever to break off the covenant between God and us, or to make a separation after he hath once contracted us to himself in this holy marriage, nor all our spiritual enemies, Satan, the world, the flesh, nor all the power of hell joined together, no nor yet our own sins past, present or to come, for the Lord hath here promised, that he will espouse us unto himself for ever. Who therefore would not labour with his whole endeavour to attain unto this most honourable estate, accompanied with such inestimable benefits, seeing they are infinitely more excellent in their own nature, than all the glory and riches of the world, and beside they are eternal and never to be taken from us. He that is in honour to day, may be in disgrace to morrow; he that is now rich, may within a while be brought to extreme poverty: but who so is advanced to this spiritual honour, of being espoused unto God, shall never be deprived of it, neither in this life, nor in the life to come. Secondly, seeing the union between Christ and us is perpetual, & seeing the bonds of this union is the Spirit of God, and a true and lively faith; hence we learn that God's Spirit and this faith, after we are married unto Christ, shall never be taken from us, for then the marriage bonds being broken, the marriage also should be dissolved, which is contrary to the promise of God in this place. And these are the things to be observed out of the perpetuity Whosoever are married unto Christ are made righteous. of this marriage. Out of the properties and conditions thereof, we may further note these instructions. First, whereas the Lord promiseth, that he will espouse the Church in righteousness: hence we learn that whosoever are married unto Christ, they are also made righteous, that is, they are not only clothed with the wedding garment of Christ's righteousness imputed unto them, by which they are justified in God's sight, but also are made righteous by the sanctification of his Spirit, dwelling in them; the which their righteousness consisteth in the integrity and uprightness of their hearts, and in their earnest and sincere desire, and endeavour to perform obedience unto God's Commandments; the which their obedience is in this life mingled with manifold infirmities and imperfections, but shall become perfect in the life to come. Secondly, we learn, that though this righteousness be Our righteousness constant and perpetual. weak and imperfect, yet shall it be perpetual, even as our marriage with Christ is perpetual and eternal. And therefore although we must work out our salvation with fear and trembling, and labour earnestly to have this our righteousness more and more strengthened and increased; yet when we feel our slow progress in the paths of righteousness, and find it mingled with our great corruptions and imperfections, like a few grains of corn in a heap of chaff, let us not be utterly discouraged, as fearing lest this little spark of righteousness will be altogether quenched with the flood of our corruptions, seeing the Lord hath promised, that as this his covenant of marriage with us shall be perpetual, so also that it shall for ever continue in righteousness, etc. Thirdly, whereas the Lord promiseth, that he will marry Our righteousness is not the cause of our union with Christ. his Church in righteousness, not by choosing her being righteous, but by making her righteous being chosen; hence we learn, that our own righteousness is not the cause of this holy and happy union, but that this union is the cause of our righteousness: for after we are united unto Christ by the Spirit of God, than this Spirit dwelling in us, doth apply unto us the virtue of Christ's death, which purgeth us from, not only the guilt and punishment of sin, but also from the corruption, power, and dominion thereof; and the virtue of his resurrection, whereby we also are raised from the death of sin, to holiness and newness of life. And this notably appeareth, Ezech. 16. 8. 9 10. 11. etc. Ezech. 16. 8. 9 Secondly, whereas the Lord saith, that he will marry his Church in judgement: hence we learn, that whosoever are Those who are married unto Christ have a sound judgement. espoused unto God, they are so enlightened, and have their judgements so informed by his word and Spirit, that they can discern between truth and error, religion and superstition, God and an idol, and far prefer the sincere worship of God revealed in his Word, before their own wilworship and human inventions; so that it is not possible that they should be seduced and withdrawn from God and his pure service, to idols, and idolatrous worship, by all the slights and subtleties of Satan, the world, Antichrist, and all his false Prophets, as our Saviour teacheth us, Matth. 24. 24. because the Lord Matth. 24. 24. hath married them unto himself in judgement, whereby they are moved to prefer the excellency of their husband Christ, and his revealed will, before all their lovers, and all their alluring baits, with which they endeavour to draw them from him. Whence it appeareth that they who are drawn unto idolatry, or wedded to that common strumpet the world, and the vanities thereof, are not endued with this sound judgement, and consequently were never married unto Christ, 1. joh. 2. 19 1. Joh. 2. 19 Thirdly, whereas he promiseth, that he will marry his Christ's benefits should cause us to love him. Church for ever in benignity: we learn hence, what use we are to make of God's manifold benefits which he bestoweth upon us, namely, that they serve as helps to eternize our marriage with Christ, by knitting our hearts unto him in true love and entire affection. For what wife would not dearly love a husband so bountiful and gracious, who never is weary in bestowing upon her benefits, and in seeking by all means her good and happiness? especially considering, that he requireth nothing else at her hands, but her heart and loving affection. But alas such is our corruption, that we cannot afford him thus much, yea rather as some wives by their husband's benefits, do wax so wanton and insolent, that they begin in the pride of their hearts to contemn him, of whom they have all their ornaments and▪ advancement: so do many of us deal with Christ, etc. Fourthly, whereas he saith, that he will marry his Church Our sins must be no cause to alienate our minds from Christ. in his mercies: hence we learn, that there is no cause, why our sins should alienate our minds from Christ, seeing so manifold are his mercies, that he is always ready upon our repentance to forgive us. It is a Machiavellian principle, put in practice by too too many in our days, that whom they have offended, those they will never forgive, because in their self-guiltie consciences, they expect from him whom they have injured deserved revenge, and therefore to such, one degree of wrong is an occasion unto another. This hellish policy so odious in the sight, even of a civil man, our corrupt nature is inclined to use towards Christ, for when we have offended him, in stead of flying to him, and seeking reconciliation, we are ready to flee from him, and in guiltiness of conscience to distrust of his favour, and to seek for help of Idols, Images, Saints, Angels, Popish pardons, and such like wicked means, therein making amends for our former sins, by adding others unto them much more grievous. But little cause have we to be thus Italianate towards Christ, seeing his mercies are infinite, so that he is always ready freely to forgive, and after reconciliation will never bear a secret grudge, nor watch for opportunity of revenge. Fiftly, whereas he saith, that he will marry us unto himself Our natural unfaithfulness, and faithfulness through grace. in faithfulness: hence we learn, first, that by our natural disposition we are unfaithful, and ready to break the bond of marriage, by forsaking the Lord, and following idols, till the Lord give unto us this singular gift of fidelity. And secondly, being endued herewith, it is impossible there should be a divorce and separation between us, seeing the Lord for his part is most faithful in keeping his covenant with us, and seeing we also being endued with fidelity, shall keep our covenant with him, and shall never departed from him, as it is jer. 32. 40. Jerem. 32 40. We are naturally ignorant. Luk. 1. 78. 79. Lastly, whereas he promiseth that she shall know him: hence we learn, that naturally we walk in the dark vale of ignorance, till God illuminate our minds with knowledge, and that we are thus illightened by virtue of our spiritual union with Christ, whose Spirit dwelling in us doth with his bright beams dispel the darkness of our minds, so as we are enabled in some measure to know God and his truth, as appeareth, 1. joh. 2. 20. 27. joh. 16. 13. 1. Joh. 2. 20. 27. Joh. 16. 13. Secondly, we here learn, that all those who are truly married Those who are married unto Christ are endued with saving knowledge. unto Christ, are endued with the knowledge of God, seeing this is one of the conditions of this happy contract, and that not only with a bare and idle speculative knowledge, whereby they are able to discourse of the nature of God, his persons, attributes, and works, seeing the devils also can do this as well as they; but with a true saving and sanctifying knowledge, whereby knowing we believe, and believing apply unto ourselves, & make profitable use of those things which we know, concerning God and his truth, not only for the rectifying of our judgements, but also for the sanctifying of our affections, life, and conversation; as when knowing God's justice and power, we be made thereby afraid to offend him; knowing his mercy, we are moved thereby to love and obey him; knowing his allseeing and all-ruling providence, we be moved hereby to trust and depend upon him; knowing his omnipresence, we always walk before him, & so behave ourselves as in his presence, etc. So knowing that Christ is a Saviour, we also know that he is our Saviour, and wholly and only rest upon him for our salvation; knowing that he hath suffered death, satisfied God's justice, vanquished Satan and all the power of hell, etc. we also believe that he hath done all this for our sakes: for as it helpeth not the Physician being sick, that he hath skill to make sovereign medicines, not only for curing himself, but also others affected with the like diseases, unless he make use of his skill, and apply his medicines to himself; so it will little avail us, though we have such a great measure of knowledge, that we are able to inform our own judgements in the greatest difficulties, and to instruct others also who are ignorant, unless we make use of our knowledge for our own benefit; it will little profit us, that we have skill enough to cure others, of their diseases of sin, by the precious potion of Christ's blood, and the sovereign balm of his merits, unless we do apply them likewise unto our own souls and consciences, for the recovery of our health, etc. The use hereof serveth for the refuting of a twofold error: Ignorant idiots and carnal hypocrites confuted. the first of secure worldlings, who living in their ignorance and natural blindness, content themselves with their good meaning: the other of hypocrites and carnal Gospelers, who think it sufficient if they have knowledge enough to discourse of religion, though they make no use of their knowledge, either for the sanctifying of their affections, or the reforming of their life and conversation. The first sort are to know, that whosoever are espoused unto Christ, they are also endued with knowledge of him, and his truth; of which being utterly ignorant, they cannot challenge Christ for their husband, and consequently can make no claim to any of his goods, blessings, and benefits. Neither can they have any assurance that they are of the Church, howsoever they are in the Church, seeing the Lord hath certainly promised that every member thereof shall know him from the least to the greatest of them, jere. 31. 34. And the other are to remember, that jer. 31. 34. Christ hath not only married his Church unto himself, in knowledge, but also in righteousness, and faithfulness, that he hath not only espoused unto himself our tongues & lips, but also our hearts and hands: and therefore they who are unfaithful, destitute of righteousness, impure in their hearts, and profane in their actions and conversation, they have no title or interest in Christ, nor in any thing which belongeth unto him. ANd so much concerning the fifth benefit, which is the marriage of Christ with his Church. The sixth followeth, which is, that being joined unto Christ in this near bond of marriage, he will graciously hear all her suits, grant her requests, and supply all her wants with the riches of his benefits. Vers. 21. And in that day I will hear, saith the Lord, I Verse. 21 will even hear the heavens, & they shall hear the earth. 22. And the earth shall hear the corn, and the wine and the oil, and they shall hear Israel. The which words do well depend upon The exposition. the former: for as the wife by virtue of that near union between her and her husband, may justly challenge a favourable hearing of her suits and requests in such things as are lawful and convenient, and take upon her the rule of the family next and immediately under her husband, and the use of his goods with which he hath endowed her: so Christ being married unto the Church promiseth to hear her suits; and seeing he is Lord of heaven and earth, to grant unto her rule over his creatures, so as they shall become serviceable unto her, and be ready to supply all her wants. So the Apostle speaketh, 1. Cor. 3. 22. 23. All are yours, and ye are Christ's, and Christ Gods. 1. Cor. 3. 22. 23. But let us come to the words themselves, wherein is set down the time when God would endow his Church with these benefits, In that day; that is, in the time of the Gospel, when he had made with her his new covenant of grace, and had knit her unto himself in this near union of marriage. Secondly, the author of these gifts, namely, the Lord of hosts, under whose rule and conduct all the whole army of the creatures are subjecteth. Thirdly, here is expressed the benefit promised, namely, that he will make all his creatures both in heaven and earth to become his instruments and means to derive his blessings & benefits unto his spouse the Church; in these words, I will hear the heavens, etc. Where he alludeth to the contrary curse threatened against the transgressors of the law. Deut. 28. 23. And the heaven which is over thy head shall be brass, and Deut. 28. 23. 24 the earth that is under thee iron. 24. And the Lord shall give thee for rain of thy land, dust and ashes, etc. And showeth that after he hath made his new covenant with his Church, and is reconciled unto her in Christ, his curse shall be turned into a blessing. Now under this particular of hearing his Church in the time of dearth, he doth synecdochically promise, that he will hear and relieve her in all her wants and necessities, according to that, joh. 16. 23. And under these special benefits Joh. 16. 23. of corn, wine, and oil, are understood all temporal benefits necessary for the use and comfort of God's Church: so Psal. 4. 7. Yea under them we are typically to understand all Psal. 4. 7. spiritual gifts and graces: for it was usual in the time of the law to prefigure the kingdom of Christ under the kingdom of David, spiritual peace under worldly peace, eternal life under old age, the riches of heaven under the riches of the earth, our heavenly patrimony and inheritance under the possession of the land of Canaan and the earthly jerusalem. Fourthly, here is set down the manner how and the means whereby he would derive these blessings, by a notable gradation; I will hear the heaven, and the heaven shall hear the earth, etc. Where it is implied, that the means of obtaining them shall be prayer, the which by an hyperbolical metaphor, and wonderful loftiness of speech, is ascribed to unreasonable and unsensible creatures, though it properly appertain unto man, that it might after a more emphatical manner move the minds of the faithful. The like figure is used in many other places: as Psal. 93. 3. 98. 8. 107. 21. 27. Hab. 2. 11. Psal. 93. 3. & 98. 8. & 100L. 21 Hab. 2. 11. Rom. 8. 22. Esa. 1. 2. Rom. 8. 22. Esa. 1. 2. So here the Prophet bringeth in man calling for corn, wine and oil; these praying to the earth, the earth to heaven, and heaven to God. For the understanding whereof we are to know, that man is said to call upon food, when as there is dearth and scarcity; and corn, wine and oil are said to hear him, or as the word here used signifieth hearing to answer him, when as they offer themselves unto him for the supplying of his wants, in great plenty and abundance: And corn, wine and oil are said to call upon the earth, when as the earth doth not bring them forth, but through her barrenness maketh a scarcity of them: and contrariwise the earth is said to hear them, when by her virtue, strength and moisture, she affordeth store of these blessings. And so the earth is said to pray unto the heavens, when as wanting moisture she gapeth, and as it were earnestly desireth the first and latter rain, whereby she may become fruitful; and the heaven is said to hear the earth, when accordingly she distilleth her seasonable and pleasant showers, whereby the earth and the fruits thereof are refreshed. The heaven is said to pray unto God, when as her clouds and vapours are dried up, or restrained, so as she cannot gratify the earth with her moisture; and the Lord is said to hear her, when as he giveth unto her virtue to gather clouds and vapours, and open her windows & floodgates, so as she may distil her sweet drops to water the earth. The last thing here expressed, is the persons upon whom the Lord will bestow these benefits, namely, all his elect and faithful ones, whom he hath espoused unto himself, and these are comprehended under the name jizreel; the signification of which word is here changed, neither is it here taken in the evil part, as it was Ch. 1. 4. to wit, for the seed of God, whom he would scatter and cast away, but in the better sense, for the seed of God whom he would gather into his Church, and store up in his garner of everlasting happiness. By which change of the signification the Lord would show that his wrath was changed into mercy, and his judgements into benefits in the time of the Gospel. And that this name is so to be taken it appeareth by the verse following, where the Lord following the allegory, saith, that he will sow her, that is, this jizreel his holy seed: as also in that he changeth both the other names Lo-ruchamah into ruchamah, & Lo-ammi into ammi; No mercy, into Mercy, and Not my people, into Thou art my people. And this is the meaning of these words. The doctrines The Doctrines. which arise out of them are these. First we may here learn, who is the author of all our blessings and benefits temporal The Lord is the author of all blessings. and spiritual, namely, the Lord himself; for he it is that giveth us our corn, wine and oil; he it is who causeth plenty and maketh dearth, and out of the garners of his all-sufficient providence we have all our provision and sustenance. The eyes of all wait upon him, and he giveth them their meat in due season, and if he shut his hand, they all hunger and pine for want; if he open it, all things living are filled with plenty; as it is Psal. 145. 15. 16. Psalm. 145. 15. 16. The consideration whereof should move us, rather to depend upon the Lord for our plenty and provision, then upon the heavens, the earth, or the seasons of the year, seeing he is the principal cause, and these but his instruments and inferior means which he useth for our good. Secondly, if we abound in these blessings, let us praise the Lord in the fruition of them, and be ready out of our abundance to relieve the want and penury of our poor brethren, as the Lord hath enjoined us; for all these temporal benefits, though good in themselves, are not good unto us, unless they be received with thanksgiving, and sanctified to our use by the word and prayer, as it is 1. Tim. 4. 5. And if abounding with them we do 1. Tim. 4. 5. not communicate them with the poor, we commit the sin of the Sodomites, as appeareth Ezech. 16. 49. and consequently Ezech. 16. 49. make ourselves obnoxious to their punishments. Secondly, we may here observe the time, when the Lord The new Covenant is the fountain of all our good. bestoweth these benefits upon his Church, expressed in these words: And in that day, that is, in the day of her espousals, when she is married unto Christ in righteousness, judgement, etc. and by Christ reconciled unto God; for before this day we are not only strangers, but also enemies, and so remaining subject to God's wrath, we have all the creatures opposed against us: but when we are married unto Christ, and in him reconciled unto God, than all things work together for our good, and nothing is wanting unto us, which is profitable Rom. 8. 28. for us to receive. From whence we learn, that this new covenant of grace between God and us, and this spiritual marriage with Christ is the fountain, from which all blessings and benefits spring and flow unto us. And therefore if we would have no good thing wanting, which we can desire; them let us in the first place seek to be espoused unto Christ in righteousness, judgement, benignity and compassion, and then the Lord will supply all our wants, and give us plenty of corn, wine, and oil, and all other his benefits. And let us avoid the practice of worldly men, who in the first place seek for glory, riches, houses, lands, and pleasures, and in the mean time never seek to be espoused unto Christ, or in him to be reconciled unto God, deferring this, as a matter of least importance, to old age, or the end of life; but rather let us In the first place, seek the kingdom of God and his righteousness, Matth. 6. 33. and then all other things shall be cast upon us, as our Saviour hath promised, Matth. 6. 33. Let us first labour to be received into the covenant of grace, and to be espoused unto Christ jesus, and then he will enrich us with the dowry of all his temporal and spiritual benefits. Thirdly, we here learn, that whatsoever virtue & strength The creatures have all their virtue from God, whereby they benefit us. is in any of the creatures to benefit, sustain, and nourish us, they have it wholly from the Lord, as appeareth by this notable gradation, for we cannot ordinarily live without corn and food, we cannot have these unless the earth bring them forth for our use, the earth is barren and unfruitful, unless it be watered with the dew of heaven, the heavens have no power to distil their fruitful and pleasant showers upon the earth, unless the Lord give this virtue unto them. So that he is the principal cause and first mover, who setteth all inferior means on work, and giveth them motion and strength to derive his blessings and benefits upon man; neither can a drop of rain fall upon the earth, nor the earth bring forth one grain of corn, but by God's providence and appointment: and therefore we may conclude with the Apostle, that In him we live, move, and have our being, Act. 17. 28. Is then Act. 27. 28. the earth fruitful? let us ascribe the whole glory unto God; have we a fertile soil? let us not rest upon it, but upon God's providence, for he that hath given it this power and virtue, can take it away & make it barren. Is there a dearth and scarcity Psal. 107. 34. in the land? let us not look so much to the heavens, clouds, and weather, as unto God the ruler and disposer of them all, expecting and begging plenty at his hands, and so he will hear the heavens, and the heavens the earth, the earth the fruits, and the fruits will hear us, etc. Fourthly, we here learn, that howsoever the Lord is the God bestoweth his blessings by inferior means. principal cause, and chief author of all the benefits which we receive; yet we are not to expect them from his hand immediately, but mediately, by inferior causes and instruments, as appeareth by the gradation here used: and therefore we are not idly to expect food from God's immediate providence, neglecting the subordinate means, as observing the seasons, and husbanding the ground with labour and diligence: for though he be bountiful in bestowing his benefits, yet he giveth them not to idle loiterers, but to painful labourers, Gen. 3. 19 Genes. 3. 19 Fiftly, we may observe the infinite wisdom of God, who God's wisdom an making his creatures to stand in need of one another's help. hath linked his creatures together in such excellent order, as they have need of one another's help, and all depend upon him, as upon the first mover. Man needeth food, food is not provided without the help of the earth, the earth is not fruitful without the dew of heaven, that heavens cannot send their rain without God's blessing & appointment. Where we may note, that man who is Lord of the creatures, standeth in need of the meanest of them, that whereas his sovereignty might puff him up in pride, his necessity which maketh him stand beholding to the basest creature, might teach him humility. Sixthly, we may observe, that the chief means which the Prayer the chief means of obtaining all blessings. Church is enjoined to use for obtaining of all benefits, is prayer; as is implied by the manner of speech here used, And I will hear saith the Lord, etc. For howsoever the Lord hath determined to multiply his mercies upon the faithful, yet not without the means of prayer & invocation. Because if we did not first see and feel our wants, if seeing them, we did not earnestly desire to have them supplied, & if to have our desire satisfied, we had not our recourse unto God by prayer, we would never know nor acknowledge that we had received these gifts from God, nor be thankful unto him for them, nor for the time to come depend upon his providence. And thus do earthly parents deal with their children; although they are willing to supply all their wants, yet first they will be entreated, that hereby their love & affection towards them may be endeared, and that they may learn obedience and reverence, seeing their own want of their parents help, and their readiness in granting succour and relief. Seeing then prayer is the means of obtaining all blessings We must pray continually. from God, the conduit whereby the clear streams of graces and benefits are derived from God, the fountain of all goodness, and the hand wherewith we fill our empty souls in the storehouse of God's rich mercy, let us continually exercise ourselves in this holy duty; and seeing our wants are continual, Let us pray continually, as the Apostle exhorteth us, 1. Thes. 5. 17. Are we 1. Thess. 5. 17. destitute of God's blessings? prayer obtaineth them, joh. 16. 23. 24. joh. 16. 23. have we them in abundance? prayer sanctifieth them to our use, 1. Tim. 4. 5. do we employ ourselves in our business? prayer bringeth a blessing upon our labours, Gen. 24. 12. do we cease 1. Tim. 4. 5. Genes. 24. 12. Numb. 10. 36. from them? prayer blesseth our rest, Numb. 10. 35. are we merry, prayer seasoneth our mirth: are we sorrowful? prayer easeth our grief, jam. 5. 13. are we in trouble? prayer obtaineth Jam. 5. 13. Psal. 50. 15. & 107. 10. 13. deliverance, Psal. 50. 15. are we in any manner of extremity? prayer bringeth relief, Psal. 107. 6. 13. 19 28. Seventhly, whereas he saith, not that God will hear jizreel, Our corruption in depending upon inferior means. but that he will hear the heavens, etc. and that the corn, wine, and oil shall hear jizreel, he doth here intimate our corruption and imperfection, which causeth us in the time of our wants, in the first place to think upon the inferior means and secondary causes for the supplying our necessities, as upon the corn, wine, and oil, before in our cogitations we ascend unto God, begging for help and relief at his hands: the which our infirmity the Lord tolerateth, if we do not rest in their inferior means, but ascend from one to another, until we come to the supreme cause of all blessings, God himself: as when being in want & penury, we think we must needs starve, unless we have corn & food, than we must also remember that we cannot have them, unless the earth yield than, nor the earth yield them, unless the heavens make than fruitful, nor that the heavens can do this, unless the Lord enable them. And therefore finding that he is the chief cause & first mover, who setteth all the rest on work, let us chiefly labour by our prayers, to move him to secure us, assuring ourselves, that when he is inclined to help and relieve us, there will be no want in the inferior means; & as thus we are to ascend unto God, that we may call upon him, so being possessed of his benefits, we must likewise to ascend to return him thanks. Lastly, we here learn, that all God's gifts and benefits are All benefits bestowed upon man for the faithfuls sake. granted unto mankind at the suit of jizreel, that is, for the faithful and elects sake, and if it were not for them, the heavens would be as brass without rain and moisture, and the earth as iron, barren and unfruitful. jolatrous Laban is enriched for religious jacobs' sake, and Putiphar hath a blessing upon his whole Deut. 28. 23. house, because joseph is one of his family. The murmuring Israelites gather Manna sent from heaven, because the faithful Israelites should not want; the whole people fareth the better, because they have a Moses amongst them, who in his fervent prayers commendeth their suits unto God. And contrariwise, when the godly are severed from the wicked, there is nothing to be expected but plagues & punishments. When Noah is entered into the Ark, the 'slud drowneth the whole world. When Lot is gone out of Sodom, it is soon after consumed with fire and brimstone: When God's people have severed themselves from Corah, the earth swalloweth up him and his followers. And when josias is gathered to his fathers, then sinful Israel must expect captivity and desolation. Notwithstanding such is the blind pride of wicked men, and The wicked impute all their evils unto the faithful. their inveterate malice towards the faithful, that they are ready to ascribe their prosperity unto themselves, & their calamities unto the godly. Ahab thinketh himself innocent, and condemneth Elias to be the troubler of Israel. Saul supposeth that neither he nor his posterity could prosper, unless David were murdered: and the Scribes and pharisees shame not to affirm, that if Christ were suffered all would believe in him, and that hereupon must needs follow their destruction and the desolation of their country: joh. 11. 48. joh. 11. 48. ANd so much concerning the sixth benefit. The last followeth, which is the propagation and multiplication of the Church in the time of the Gospel: Vers. 23. And I will sow her Verse. 23 unto me in the earth, and I will have mercy upon her that was not pitied, and I will say unto them which were not my people, thou art my people: and they shall say, thou art my God. In which words is set down, first, the multiplication of the Church: and secondly, The exposition. the means whereby it should be multiplied. The first in these words; And I will sow her unto me in the earth. The which speech is allegorical borrowed from the practice of husbandmen, who desiring increase of their corn do sow it in the ground; so the Lord promiseth that he will sow his Church, that is, he will multiply and exceedingly increase it, as the seed is multiplied which is sown in the earth, so that it shall no longer be contained within the narrow borders of the land of Canaan, but be propagated far and wide over the whole face of the earth. Where he alludeth to the name Izreel, signifying the seed of God, of which he had spoken in the former verse, although the word (her) being of the feminine gender hath relation unto the spouse: for whereas his meaning was that he would sow Izreel, his seed, he saith he will sow her, because all this while he had spoken of his Church and faithful people under the name and title of a wife. But besides the multiplying of the Church, here is also, as I take it, promised the continual stability thereof, for so this word sowing or planting signifieth: as appeareth, jer. 24. 6. I will plant them, and not root them out: Psal. 92. 13. 14. jer. 31. 27. 28. 42. 10. jere. 24. 6. Psal. 92. 13. 14. jere. 31. 27. & 42. 10. Further he saith, that he will sow her unto himself, where he noteth the end why he would multiply his Church and people, namely, that they being chosen and called, might glorify his name by serving and obeying him; and this is the main end not only 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. Again, whereas he saith, that he will sow her in the earth, without any special restraint unto any particular place, the meaning is, that he would sow her throughout the whole earth, and no longer confine her within the limits of Canaan; the which promise was accordingly accomplished, when Christ gave commandment to his Apostles and Disciples, that they should go 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 means whereby he would increase it to so great a number is expressed, whereas he saith that he will have mercy upon Lo-ruchamah, and will call Lo-ammi his people; whereby he understandeth 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 prophecy, 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 mercy and not God's people, of them he promiseth that he would have mercy, and choose them for his people: but this might be said, not of the Israelites alone, but also of the Gentiles, as the Apostles testify; and therefore of them also this prophecy is to be understood. And these are the means whereby the seed of the faithful is multiplied. In the last place he setteth down the disposition, affection and duty of the Church being called, in these words: And they shall say, thou art my God. Where there is implied the entire love of the Church towards God, in that she useth here the vocative case (as the original hath it) and by a certain kind of hearty acclamation, crieth out, O my God: which brief manner of speech doth most pathetically express the otherwise unexpressible affection & passion of the heart. So Thomas ravished with Christ's assured presence crieth out, My Lord and my God, joh. 20. joh. 20. 28. 28. and Mary, v. 16. Rabboni, Master, Rom. 8. 15. Secondly, that Rom. 8. 15. she shall not only believe that the Lord is her God, but also acknowledge and make profession hereof, for she shall not only think it, but also say it. Thirdly, that she shall invocate and call upon 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 doctrines. arise out of them are these. First, whereas the Lord saith, that he will sow his Church, hence we learn that the Lord is the sole cause of The Lord is the principal cause of multiplying the Church. Ephes. 2. 5. the multiplying of his Church, by his word and Spirit, and not our own inclination and free will; for we are as seed in the hand of the sour, unless he husband us, we will ever remain unfruitful, Eph. 2. 5. And this the Apostle affirmeth, namely, that the faithful are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God, joh. 1. 13. john 1. 13. God multiplieth his church for his own glory. 1. Pet. 2. 10. 11. 12. Secondly, we learn here, that the Lord doth sow or multiply the Church unto himself, that is, for his own glory, worship, and service, & that the Church being chosen to be a royal Priesthood, and holy nation, may abstain from fleshly lusts, & have their conversation honest, that so God may be glorified even of those that are without. And therefore seeing the Lord hath made choice of us for this purpose, let us labour to attain unto our end, otherwise we can have no assurance that we are in the number of God's people, seeing it is impossible that he should be frustrate of his end. Thirdly, by this change of names; no mercy into mercy, & no God's anger turned into love. people into a people: we learn, that in the time of the Gospel, God's anger is turned into love, judgement into mercy, punishment into reward, & condemnation into life & salvation, by virtue of Christ's merits & mediation. The which serveth notably for the consolation of all those, that mourn in Zion, when as being beaten down by the apprehension of God's anger, the sight of sin, and the curse of the law, they consider that Christ hath freed them from them all, reconciled them unto God, and procured for them remission of their sins. Fourthly, we here learn that the wall of separation is broken The jews and Gentiles gathered into one Church. down, & both jews and Gentiles admitted into one and the same Church, so that as our Saviour speaketh, there is now but one sheepfold & one shepherd, joh. 10. 16. See p. 125. 133. 135. Fiftly, we here learn, that our vocation was altogether free and undeserved; for when as we were without mercy, deserving Our vocation is of free grace. rather judgement & condemnation, the Lord had mercy upon us; & when we were no people, but aliens & strangers, yea enemies unto God, the Lord of his free grace made us his people yea of his own family: and this the Apostle plainly showeth, 2. Tim. 1. 9 As therefore no conceit of our own worthiness should 2. Tim. 1. 9 make us to derogate any from God's free grace, & undeserved love, so neither aught our unworthiness cause us to doubt of them, seeing without respect of our deserts, the Lord hath chosen us. Sixtly, we here learn, that our salvation hath his beginning in God's mercy; for by reason of our sins, we are in misery, & in the God's mercy the beginning of our salvation. state of condemnation, the which our miserable condition is so much the more miserable, in that of ourselves we cannot possibly come out of our misery; but God in mercy pardoning our sins, for Christ's merits, freeth us from our wretched estate, and advanceth us to all glory and happiness. Seventhly, this serveth notably for the consolation of every The faithful are confident in God's mercy. true member of the Church, in that they are assured that they have obtained God's mercy: so that though they have fallen through infirmity, they need not with Adam to hide themselves from God's presence, but in confident assurance of pardon & forgiveness, go boldly unto the throne of grace, that they may receive mercy & find grace to help in the time of need: as it is, Hebr. 4. 16. 10. 22. Hebr. 4. 16. 10. 22. As God chooseth us, so we choose him. Lastly, we here learn, that as the Lord maketh choice of us to be his people, so we answerably must make choice of him to be our God; as he showeth his love towards us, so we must be ready to express ours towards him, by our holy obedience & zeal of his glory; as he professeth that we are his people, above & before all other nations not called, so we must not only inwardly know and believe that he is our God & in our hearts perform service unto him, but we must say with the Church in this place, O my God; that is, acknowledge & confess that he is our Lord & Saviour, openly and in the sight of men, & publicly perform unto him his pure worship & service, which he requireth in his word, & that not only when by our profession glorifying God we grace ourselves, but also when we incur thereby shame & reproach, affliction, and persecution. In a word, we must with the Church here in all our need and necessaries, invocate and call upon God's name, and wholly depend upon, and expect from him all things necessary for this life, and the life to come. FINIS. lectures UPON THE THIRD CHAPTER OF THE PROPHECY OF HOSEA. IN this Chapter the Lord showeth, that The argument of the Chapter. howsoever the Church of Israel had grievously offended him by her Idolatry, unthankfulness, and voluptuousness; yet he did not cease to love her, and in his love to seek her conversion and salvation; and therefore because fond and cockering love would but cause her to continue in those her sins to her utter destruction, his purpose was, to afflict and chastise her with a miserable and tedious captivity, wherein she should live in a poor and contemptible estate, under the tyranny of her enemies, without her own laws, magistracy, or any form of government, and without the public means of worshipping either God or her Idols. Howbeit lest she should desperately sink under the weight of this tedious and grievous affliction, he promiseth that in the end, after that by his chastisements he hath humbled her, he will convert and turn her unto himself, by true repentance and so receive her into his former grace and favour. And this is the main argument of this Chapter, out of The general parts. which we may observe the parts thereof, which are two: The first is a testification of God's love towards the Church of Israel, verse 1. The second is an approbation of this love by a twofold fruit thereof: the first is by inflicting on her fatherly chastisements, that so she might be restrained from running on in her sins to her perdition: The second is the sanctifying of this affliction to her use and benefit, namely, for her true Repentance and conversion to God. And these are the general parts of this Chapter. Now the main drift and scope of all is, that the Lord might contain The scope of the Prophecy. the people in an even course, so as they should neither presumptuously and securely go on in their sins without repentance, nor desperately sink under the guilt and punishment of them. For whereas their present prosperity might cause them securely to promise unto themselves immunity from punishment, and Gods former promises of enriching and multiplying the Church of Israel, might cause them to imagine, that though the Lord suffered them to be led into captivity, yet he would in some short time deliver them, and speedily advance them to all happiness, by multiplying upon them the former benefits; the Lord meeting with this their security and presumption, assureth them that he would not so easily forget their grievous sins, whereby they had so long and often provoked him, but before he would be reconciled unto them, his purpose was, severely to correct them with a miserable Captivity, wherein they should be grievously afflicted with pinching poverty, and base contempt, and that not for a short space, but for a long time, even until the coming of the Messias. And on the other side, whereas when they were grievously afflicted they might easily be moved to doubt of gods love, and to think their estate desperate, both because misery and calamity doth cause men more clearly to see, and more sensibly to feel the heinousness of sin, and to apprehend the wrath of God due unto them; and also in that they found and felt the fruits of God's anger, loading them with afflictions, and withal might doubt that they should never again be reconciled unto God, or be made partakers of any of his gracious promises, seeing they were so long deferred, and their punishments so tediously continued: therefore the Lord giveth them some comfort in the midst of trouble by assuring them, that notwithstanding their manifold sins, yet he loved them, that in love he did chastise and correct them for their conversion and amendment, and that howsoever their afflictions were grievous and tedious, yet they should not continue for ever, for after he had by them, made them to forsake their Idolatry and other sins, he would admit them to be his Church and people, and continue them in his fear and pure worship. ANd this is the main scope and chief end of this Prophecy. In the next place we are to speak of the special parts thereof: And first, of the testification of God's love towards the Church of Israel. Ver. 1. And the Lord said unto Verse. 1 me, go yet and love a woman, beloved of her husband, and was an harlot; according to the love of the Lord towards the children of Israel, yet they looked to other Gods & loved the wine bottles. In which words the love of God is typically propounded, The exposition and afterwards plainly expounded: it is typically shadowed under another vision, not much unlike unto the former. Chap. 1. 2. wherein the Lord commandeth the Prophet to love an adulterous and ungrateful harlot, not that indeed he would have him to set his affection upon such an one, seeing it was a thing unlawful and dishonest for the Prophet of God to love an adulteress; being another man's wife, but that he having received this commandment by vision, might propound it as a Parable unto the people, that hereby they who were dull of conceit, might see both the love and mercy of God, and their own wickedness and unworthiness represented as in a clear glass or plain picture. As though he should say, go yet again unto the Israelites and propound this parable unto them: that the Lord is like unto a husband, who continueth to love his wife, though she neglecting his love and forgetting his benefits, have forsaken him, committed whoredom with her lovers, and given over herself unto all voluptuous pleasures. But let us come to the words more particularly: And the Lord said unto me, that is, after I had delivered the former Prophecy, the Lord again spoke unto me by vision, saying: go yet again, that is, content not thyself to have spoken once of my mercy, love and gracious benefits, and of the wickedness and unworthiness of this people: but again repeat and reiterate these things unto them, that so either they may be moved at the second hearing, or that their obstinacy and hardness of heart may be manifested, and they left without excuse. And love a woman beloved of her husband and was an harlot: that is, by propounding unto them this Parable, show them that I am a gracious Husband, in that notwithstanding their manifold whoredoms, I continue to love them, and withal convince them of their gross wickedness and unthankfulness, in that all my love and gracious benefits will not restrain them from committing Idolatry and spiritual adultery with false Gods. In which Parable, under the husband we are to understand God himself, who loved his people from all eternity, and continued constant in his love even after the people had broken their marriage faith, plighted unto him in mount Sinai, and committed spiritual whoredom with false Gods. By the wife we are to understand the people of Israel, and not the people of juda, as some have imagined; for first, in this first verse here mention is made of the children of Israel: and secondly, it is not true of the jews, that they should be without Magistrates and government, for the Sceptre might not departed from juda till the Messias came. Gen. 49. 10 Gen. 49. 10. But is was verified in the ten tribes, who had no Magistrates of their own in the time of their captivity. Yea, but the ten Tribes were divorced from God, excluded out of the covenant and for ever debarred of mercy; how then could it be said of them, that God loved them as his spouse, and that they should, being converted, seek the Lord? I answer that we are not to understand these words generally of the whole people of Israel, but of those only amongst them, which belonged to God's election, for of these alone it could truly be said that God loved them, and that being converted they should seek the lord. And understanding it of them, we may easily answer the former objections, for though they were excluded out of the covenant of works, yet this hindereth them not from being admitted into the covenant of grace; though they were debarred of mercy in respect of their deliverance out of a temporal captivity, yet they obtained mercy in regard of their spiritual freedom out of the captivity of sin and Satan; though they were for ever exiled out of the earthly Canaan, yet being reconciled unto God in Christ, they might nevertheless become Citizens of the heavenly jerusalem. Lastly, by the Prophet, who is commanded by God to love this adulteress beloved of her husband, we are to understand jesus Christ, who loved these elect Israelites which were exculded out of the covenant of works, and married them unto himself, by making with them the new covenant of grace; and this appeareth in that he willeth him to love her with such love as the Lord loved her, namely, with a constant, most infinite, and eternal love, which properly can be ascribed to no other, saving to our Saviour jesus Christ alone. And this is the meaning of this parable: The exposition followeth: According to the love of the Lord towards the children of Israel; yet (or when as) they looked to other Gods, and loved the wine bottles. In which words the Lords love is amplified by the wickedness and unworthiness of the people, and the people's sin aggravated by the love and goodness of God towards them. The Lord's love is hereby commended, in that he did not only love this people whilst they loved him, kept their conjugal faith, and served him according to his word, but even when they despised him, forsook him, violated their faith, and committed spiritual whoredom with false Gods; the which he could never have done had not his love been infinite, most constant, and eternal. Secondly, their sin and wickedness is exceedingly aggravated, in that they were so ungrateful and obstinate in their Idolatry, that neither God's love, nor all his manifold benefits which he had multiplied upon them, as pledges of his endless love, could move them to love him again, nor contain them in their fidelity, nor restrain them from committing spiritual fornication with false Gods. If a wife do not love her husband who loatheth her and behaveth himself towards her cruelly and inhumanly, though this doth not altogether take away her fault, yet it doth much extenuate and excuse it; but if she love not such a husband as entirely loveth her, nor will be restrained by his great kindness and manifold benefits, from breaking her faith and following her lovers, her fault is so heinous that it admitteth of no excuse; but such a loving husband was the Lord to this Church of Israel, and such a rebellious and unfaithful wife was she to him, and therefore her wickedness was so much the more grievous and intolerable. But let us 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 Hebrews is usually signified love and desire, hope and trust reposed in that thing which they are said to look after. Whereas therefore they are said to look after other Gods, the meaning is that they set their hearts and affections upon them, and hoped and trusted in them, and in these respects had their eyes and minds always fixed upon them. Secondly, he saith that they loved the wine bottles; whereby we may either generally understand that besides their sin of Idolatry, they were also addicted to all manner of unlawful pleasures and luxurious excess, as surfeiting and drunkenness, lasciviousness and wantonness (for with the corruption of Religion is usually joined corruption of manners, Piety and Honesty, being such twins as both live and die together) And if we take the words in this sense, than we are to understand them Synecdochecally; dunkennesse being put for voluptuousness and all corruption of manners, of which he maketh special choice that he may persist in the former Allegory, seeing Adultery & Drunkenness are commonly joined together, and are mutual causes one of another. Or else we may take them more specially and properly, for that drunkenness and those voluptuous delights, which they used in their Idolatrous feasts, for with their Idolatry they usually joined feasting and reveling, as may appear. Exod. Exod. 32. 6. 32. 6. judg. 9 27. unto which custom the Prophet Amos alludeth. judg. 9 27. Chap. 2. 8. They drink the wine of the condemned in Amos. 2. 8. the house of their God. The which custom lasted unto the Apostles time, as appeareth. 1. Cor. 10. 21. and this as I take 1. Cor. 10. 21. it, is the more natural and proper sense of this place, namely, that the people of Israel did not only commit Idolatry, but also by their drinking, feasting and reveling, showed the exceeding great delight which they took in their sin. And this is the meaning of these words: The doctrines Our proneness to fall into desperation or presumption. which arise out of them are divers. First we may observe out of the general scope of this Chapter our exceeding proneness to run into two extremes, secure presumption, & abject desperation, in respect of our divers estate and condition: when we are in prosperity we are deaf to all reprehension, admonion & threatenings, we flatteringly persuade ourselves, that this Sun of God's favour will ever shine upon us, notwithstanding that our sins continually ascend, and as a thick cloud interpose themselves between us & the beams of God's love; and when we hear Gods curses, we bless ourselves in our hearts saying: I shall have peace although I walk Deut. 29. 19 according to the stubbornness of mine own heart, adding drunkenness unto thirst, as it is, Deut. 29 19 Yea when the Lord beginneth to punish, we are ready in the security of our hearts to promise unto ourselves immunity, and to say with those wicked men. Esay. 28. 15. We have made a covenant with Esay. 28. 15. death, and with hell we are at agreement, though ascourge run over, and pass through, it shall not come at us, etc. And on the other side, when God withdraweth from us his gracious countenance, and taking away our prosperity, in stead thereof layeth upon us affliction and adversity, than we are as ready to fall into the contrary extreme, concluding that God hath utterly rejected us, and cast us off for ever, foolishly imagining that when our Sun of comfort is once set, and the night of sorrow and adversity hath overshadowed us, that it will never arise again and replenish our hearts with joy and consolation. An example hereof we have in the Israelites, in this place, and in David. Psal. 30. 6. 8. The consideration whereof should move all God's Ministers according to the practice of the Prophet in this place, wisely to intermix comminations with consolations, judgement with mercy, threatenings with promises, and the Law with the Gospel, that they may keep men in an even course, and in the golden mean, neither presumptuously going forward in sin, in regard of God's mercies and benefits, nor desperately sinking under the weight of sin and punishment, when they are overtaken of God's judgements. Secondly, whereas the Lord commandeth the Prophet That God's ministers must often inculcate their instructions and admonitions. yet again to put the people in mind of his mercies, and their own sins and unworthiness; hence we observe that it is not sufficient for God's Ministers once alone to stand upon these points, but considering how forgetful men are of God's benefits, and how obdurate and obstinate in their wicked courses, they must repeat, & beat upon these things again and again; never thinking any duty sufficiently taught, which is not also sufficiently learned. Neither must they seek to please the itching ears of fantastical hearers, who are impatient in hearing the same things twice delivered, nor seek to delight such surfeited and cloyed appetites as cannot endure oftener than once to taste of the same food, no nor yet take pleasure though variety of food be offered unto them, if it be brought in the same dish, desiring only variety, and to hear continually new matter, out of a new Text: but they must like good Surgeons apply the same salves to the same sores till they be perfectly cured, they must speak again and again of the same mercies of God till they be remembered, teach the same doctrines till they be learned, exhort to the same duties till they be practised, and reprove the same sins till they be amended. And like good householders, as they are to avoid the glutting of the family, by the continual use of the same meat: so also they must oftener than once set before them that spiritual food, which they know is good and wholesome, and think it no disgrace and disparagement to their plenty and hospitality, if they feed twice of the same dish. Thirdly, we may observe that the Lord propoundeth his The use of Parables. mercies and the people's sins, by way of Parable, that so he might in a lively manner, and as it were, with real words represent these things to their understanding, as it were in a plain picture; that so he might hereby more effectually approve his own undeserved goodness, and convince them of their unworthiness, and this form as it is always delightful, so is it sometimes most profitable, as when God's Ministers are to deal with Magistrates, or with obstinate and impudent sinners, who will not know nor condemn sin, unless it be in another man's person. See Chap. 1. Ver. 2. Fourthly, we may observe that the Lord intending to The assurance of gods love our chief comfort in afflictions. arm his children with such patience as might enable them to bear those grievous afflictions which he purposed to lay upon them, doth in the first place assure them of his love, notwithstanding he severely corrected them for their sins: yea that he therefore did chastise them because he loved them, and would not suffer them to go on in their sins to their destruction; whence we learn that to attain patience in afflictions and adversity, the best way is, earnestly to labour that we may discern with the eye of faith the beams of gods love and favour, through the cloud of our sins and chastisements, and not only to look upon the rod, but also upon the hand of our loving father, who beateth us that he may correct and amend us. For if we be persuaded with Paul, that afflictions cannot separate us from the love of God. Rom. 8. 35. Rom. 8. 35. Then shall we also with Paul, rejoice in tribulations. Rom. 5. 3. And conclude with job, that though he kill us, yet we will trust in him. job. 13. 15. If in our greatest extremities we have this hope and assurance that we are beloved of God it will be a sure anker-hold to preserve us from making shipwreck of our souls upon the sands of desperation, though we be tossed and turmoiled with the tempests of tribulations and the surging waves of troubles, it will be a sure pillar to underprop our fainting souls, so as they shall not ruinously sink under the weight of affliction, and an impregnable for't, into which being retired as our last place of refuge, we shall easily bear off and beat back the most violent battery that affliction and adversity can make against us. Fiftly, we may observe how heinous and odious this sin of Idolatry is in the sight of God, in that he compareth it to The heinousness of Idolatry. Adultery, for as nothing can be more detestable in the eyes of a loving and jealous husband, then that his wife should affect others more than him, and prostitute herself to commit whoredom even in his sight and presence: so nothing can be more odious in the sight of God, then that his church should thus defile herself with spiritual Adultery, even in his presence. See Chap. 1. Ver. 2. Sixtly, in the example of the Israelites we may behold our exceeding great ingratitude, in that being dearly beloved Our ingratitude. of God we do not love him again, but are ready to prefer Idols and Images before him. Who would not wonder at the unthankfulness of such a woman, who being base and beggarly, deformed, diseased and full of ill qualities, should be chosen and espoused to a prince of great worth, and dearly beloved of him; if notwithstanding his excellency and love, she should defile her marriage bed and prefer some base groom before him? but such is our ingratitude, if being advanced from such a base condition, to such high dignity by our husband jesus Christ, we set our minds upon Idols more than on him. seventhly, we may here observe the Constancy of The Constancy of God's love. God's love towards his elect, in that notwithstanding their grievous sins and great unworthiness he continueth to love them; for though the israelites after they were espoused unto God committed spiritual whoredom, & forsook the Lord, yet he sendeth his Prophet to assure them of the continuance of his love. So neither the fall of our first parents, nor the original corruption which was propagated from them unto us, nor our own manifold actual transgressions, could break off his love, wherewith he had loved us from all eternity, but that still even whilst we were sinners, he sent his son to die for Rom. 5. 8. 10. us, and whilst we were enemies unto him he reconciled us unto himself by the precious death and bloodshed of our Saviour, as john 3. 16. the Apostle showeth. Rom. 5. 8. 10. joh. 3. 16. The consideration whereof serveth notably for our consolation, when as we labour and groan under the heavy burden of our sins, for if the Lord so dearly loved us even whilst we were enemies, how much more will he continue this love, when we are made friends? If when we were wicked and unrighteous he would not overwhelm us with his just displeasure, much more than being justified by his blood, we shall Rom. 5. 9 be saved from wrath through him, as the Apostle reasoneth Rom. 5. 9 If he so loved us when as we were wholly wicked, that our sins could not change the constancy of his love, how much more will he now continue constant when we are made perfectly righteous, through the righteousness of Christ, imputed unto us, and have true inhaerent righteousness and sanctification begun in us by his holy spirit, whereby at least we desire & endeavour in the uprightness of our hearts to serve and please him? If he loved us whilst like rebellious enemies we neither could nor would obey him, how much more will he love us when like children we would willingly do his will, although we often fail of our desire, through our weakness and imperfection? Eightly, we here learn that if in our necessities we flee unto Affiance in creatures is Idolatry. the creatures, as unto Idols, Images, Saints, Angels, gold and riches, trusting & depending upon them for help and deliverance more than upon the Lord, we may truly be said with the Israelites to look after idols, & to commit spiritual adultery with them, for that we make our God, upon which we most depend for relief in time of want, & for protection in time of danger: & hence it is that not only those who worship Images are called Idolaters, but also the covetous man, who putteth more affiance in his gold then in his God. Ephe. 5. 5 Ephe. 5. 5. Lastly, we may here observe, that with contempt of Religion Contempt of religion and corruption of manners inseparable companions. and Gods pure worship, neglect of honesty and corruption of manners, with idolatry and superstition, drunkenness and all manner of voluptuousness are joined together, for as soon as men look after Idol Gods, they also love the wine bottles. And this cometh to pass principally through God's just judgement, that they who worship the creatures and forsake the creator, not regarding to know him nor his truth should be given over of God, unto vile affections and a reprobate mind whereby they run headlong into all manner of wickedness, as the Apostle showeth▪ Rom. 1. 2. 1 to 31. Rom. 1. 21. Partly also through the violence of our corruption, which if it be not bridled and kerbed in with true piety, the fear of God, and conscience of our ways, carrieth us swiftly into all manner of sin; & partly through the malicious subtlety of the chief ringleaders unto idolatry, who either enjoin as lawful, or permit as tolerable, or dispense with as venial, all manner of voluptuousness and unlawful pleasures, that with these baits which are so delightful to the flesh, they may catch the more, and allure them to join with them in their idolatry and superstition. A notable example whereof we have in the Papists, who The Papists patrons of licentiousness. either allow or dispense with all manner of voluptuous pleasures, that so they may gain the more to the embracing of their Religion; for have they not brought even into the service of God, whatsoever may be pleasing & delightful to the senses, as goodly shows, sweet music, odoriferous smells? etc. Is it not the chief solemnity of their festivals and holy days, to spend the whole time in reveling, masking, dicing, carding, surfeiting and drunkenness; and lest they should not run fast enough into all manner of disorders, do they not allow of their Lords of misrule, who have for the time a large Patent to lead them into all licentiousness? and these are their religious exercises for their solemn feasts. That I may say nothing of the permission of their stews, their sanctuaries for malefactors, their winking at blasphemy, profanation of the Sabbath, Adultery, as though they were but venial sins, by all which their wicked courses they greatly increase their number, seeing hereby all adjoin themselves unto them, who would be voluptuous and licentious by law and privilege of Religion. And so much concerning the testification of God's love The Analysis of the rest of the Chapter. towards the adulteress harlot, the people of Israel. Now followeth the approbation thereof: first, by his inflicting on her fatherly chastisements, that thereby she might be restrained from running on in her sins, and provoked to turn unto God by true repentance, verse 2, 3, 4. Secondly, by sanctifying this her affliction for her conversion, vers. 5. The afflictions which he intended to correct her with, are typically represented and shadowed in the Prophet's vision, vers. 2, 3. And after, this vision is in part expounded vers. 4. Concerning the former, he showeth first the end wherefore he afflicted her, that is, that thereby he might buy her, and so possess and keep her for his own use, in these words: So I bought her to me: and secondly he setteth down the affliction itself; where first he showeth with what kind of affliction he meant to chastise her, namely with captivity, signified in this phrase of buying her: and secondly he expresseth the quality of this captivity, to wit, that it should be exceeding grievous, and that both in respect of the greatness of their miseries, which they should suffer in their captivity, and also in respect of their long continuance. Their miseries consisted partly in the evils which they suffered, and partly in the deprivation of such benefits as they had formerly enjoyed, namely their political and ecclesiastical government, vers. 3, 4. The evils which she suffered were base contempt, signified by her price, of 15. pieces of silver, wherewith she was bought; and pinching poverty and want, signified by the Homer and a half of Barley. But let us come to the words themselves, Verse 2. So I Verse. 2 bought her to me for fifteen pieces of silver, and for an Homer of Barley & an half Homer of Barley. In which words is contained both the people's punishment, and the love of The exposition God, who inflicted it: the punishment is, that they should become captives in a strange country; and this is signified by this phrase of buying, for no free people, but only captives, slaves and servants were bought for money. So that the meaning of this part of the vision is this; as the Prophet buyeth an adulterous wife as though she were a captive: so the children of Israel shall be led into captivity, and bought and sold for money. Yea but the Prophet was commanded to love this adulteress, and here no mention is made of his love, but only that he bought her, that is, brought her into the base estate of a slavish captive; how then doth this signify the love of God, seeing it seemeth rather an effect of hatred? I answer if we respect God's end, which was the profit, conversion and salvation of the Israelits, this was a singular note of gods love. For when they abused their liberty to all licentiousness, God caused them to live in captivity, but to this end, that by this misery he might reclaim & regain them unto himself. So that the Lords severity was exceeding profitable and necessary to reform this adulteress, and to make her keep her marriage faith inviolable for the time to come, when as she felt the smart of her uncleanness. If a husband laying aside his right of superiority and rule, do basely cocker and flatter his adulterous Wife, and suffer her at pleasure to range abroad and company with her lovers, his fondness will hearten her in her wicked courses, and cause her the more to scorn and contemn him; the Lord therefore like a wise husband dealeth otherwise here with this adulteress, that is, he retaineth his authority, he handleth her roughly, and restraineth her of her liberty, but yet inwardly he loveth her, for he doth all this to cool the heat of her lust, and to make her chaste and faithful, that so being reclaimed, he may receive her into his wont favour. The Next point to be considered is the baseness of their estate in their captivity, signified by the price here given for the adulteress, to wit, fifteen pieces of silver. What was the precise quantity of this sum it is uncertain, neither is it material to the understanding of the Prophet's purpose, only this we are to know, that the Prophet maketh mention of a certain price given, that he might in more lively manner set forth this vision as a thing done, & hereby more feelingly affect his hearers: & secondly, that this adulteress was bought at a very low rate, seeing there is such a slender price paid for her, as fifteen silver pieces. For there was three sorts of silver coin in use amongst the Israelites, the shekel of the Sanctuary, which was about two shillings four pence in value, and this had on the one side Aaron's rod, and on the other, the pot of Manna: the common or half shekel, amounting to fourteen perice; and the Gerah or Obolus, which was about the value of our three halfpences. Now we are not to understand these words of the shekel of the Sanctuary, which was only the price of holy things, and therefore not of an adulteress; and if we understand them of the common shekel, than the whole price amounted but to the sum of seventeen shillings and six pence, which was given for this adulteress: whereby the base estate and contemptible condition of this harlot is showed, in that she is valued at less than a slave or captive. For if an Ox gored a servant, the owner was bound to give to the master thirty Shekels in recompense, as appeareth, Exod. 21. 32. and here this adulteress is prized but at Exod. 12. 32. half so much, whereby is signified that the people of Israel should be contemned and exceeding basely esteemed of in their captivity. And this agreeth with the complaint of the faithful. Psal. 44. 12. Thou sellest thy people without gain, and Psa. 44. 12. 13 dost not increase their price. 13. Thou makest us a reproach to our neighbours, a jest and laughing stock to them that are round about us, etc. And this is the first part of the price: the other is expressed in these words: And for an Homer of Barley, and half Ezech. 45. 11. an Homer of Barley. The Homer, or Chomer contained ten Ephaes, as appeareth. Ezech. 45. 11. and the Epha was almost a pottle less than our bushel, whereby is signified, first the slavish condition of the people in their captivity, for Barley was eaten only of slaves and captives, and not of free women: secondly their poverty which is noted by the small quantity of this course far, allotted unto them as their only sustenance for a long time; so that their fare was both course and sparing: thirdly here is employed the Lords love in that he gave them some maintenance for the preservation of life, and but a sparing measure of course food, that hereby he might humble and reclaim them. The meaning then of this part of the vision is, as the Prophet bought the adulteress, so shall the people be bought and sold, and live like slaves and servants; as he bought her at a low & base rate, even for half the price of a servant, so they shallbe basely esteemed and meanly valued more like vassals and slaves than the spouse of God; as he doth not give unto her Wheat but Barley, and that in small quantity, so the Lord will afflict them with course diet, whereof they shall not eat unto satiety but sparingly by measure, as if the Lord should have said; seeing you have abused your liberty unto licentiousness, and when the reign was laid on your own necks have run away from me like unruly colts, therefore I will bridle and curb you in with captivity, and make you to return unto me; seeing every base trifle hath moved you to sell yourselves to be slaves to sin, I will also cause you like slaves to be bought and sold at vile rates; seeing you have abused your honourable estate, unto which I called you, namely, to be my Church and people, and have thereby been puffed up in pride, I will humble you with your enemies contemptible & disdainful usage of you; seeing your plenty and prosperity hath made you to forget and neglect me, I will rub your memory with poverty and want, but yet I will not leave you comfortless, for I will not utterly forsake you and suffer you to perish in your penury, but will allow unto you some poor maintenance, and by my hard usage I will not destroy you, but buy you that is, reclaim and reduce you again under my government. And this is the meaning of the words: The instructions hence to be gathered are these. First we may observe that the Lord approveth his love to the people of Israel, by Afflictions a sign of God's love. those afflictions which he layeth on them, to the end that he may reclaim them from their sins. For as there is no greater sign of God's hatred and our rejection, then when the Lord giveth us over unto ourselves, to do what we list, to prosper in our sins, and without any check to run forward in the ways of wickedness, to our destruction; so can there not be a more evident sign of his love, then when like a careful father he correcteth us, that he may not disinherit us, and maketh the pleasures of sin loathsome unto us, by mingling them with the Wormwood of afflictions. And hence it is that the Apostle saith, that whom the Lord loveth he chasteneth, and he scourgeth every son whom he receiveth. Heb. 12. 6. Apoc. 3. 19 Heb. 12. 6. So Apoc. 3. 19 For the Lord aimeth not at our hurt and punishment, but at our good and profit, that we might be partakers of his holiness. Heb. 12. 10. And Heb. 12. 10. when we are judged we are chastened of the Lord, because we should not be condemned of the world, as it is, 1. Cor. 11. 32. 1. Cor. 11. 32. The Lord bridleth us with afflictions, that we may not run headlong in the course of sin, and like a good schoolmaster he correcteth us, that he may teach us in his ways, and make us more diligently apply our lessons. And this David well knew by his own experience, and therefore he saith, Psal. 119. 67. Before I was afflicted I went astray, but Psa. 119. 67. 71 now have I kept thy word. And verse 71. It is good for me that I have been afflicted, that I may learn thy statutes. When our heavenly Physician dyeteth us from the pleasures of sin, which we love better than out meat and drink, & giveth us the bitter pills and loathsome potions of afflictions, it is a sign that he intendeth the cure, and that there is some hope of our recovery; but when he letteth us have whasoever we lust after, and letteth our appetite be the only rule of our diet, it is a shrewd token that he hath given us over as being a desperate cure: when our father suffereth us to go on in all wicked and licentious courses, it is a sign he neglecteth us, and meaneth to disinherit us: when our Lord and master lets us neglect all duties without controlment, and suffers us to go on in our stubbornness and disobedience, without any reproof or correction, he makes it manifest that his purpose is to turn us out of his service; and when he lets us feed at will in the pleasant pastures of sin, it is more than probable that he hath destinated us to the slaughter. The use which we are to make hereof is: first, that we The uses. faint not in our afflictions, imagining that they are signs of God's hatred, and our rejection; but bear them with patience, considering the Lord hereby showeth his love and care over us: especially let us be not only patiented, but also joyful and thankful, when the Lord crosseth us in our sins, and restraineth us from going forward in any course of wickedness; for such afflictions are blessed which preserve us from God's eternal curse, and that is a sweet chastisement which keeps us from being condemned with the world. Secondly, seeing the Lord in love correcteth us, that he may reclaim us from our sins, let us, when we suffer any affliction, labour to find out our sins, bewail them, and turn from them unto the Lord by true repentance; and then the same love which moved the Lord to correct us, will also move him when we are reform, to ease us of our affliction, neither will he cause us any longer to drink these bitter potions, when he hath already recovered us of our health. Thirdly, we learn to judge charitably of those whom the Lord exerciseth with afflictions, and not to imagine that because any are extraordinarily afflicted, therefore they are more than ordinary sinners, as the jews did. Luke. 13. 1. 2 Luk. 13. 1. 2. And the Barbarians. Act. 28. 4. For than we shall condemn Act. 28. 4. the generation of God's children. Psal. 73. 15. Yea even the Son Psal. 73. 15. of God himself, as it is. Esa. 53. 3. 4. Esa. 53. 3. 4. Secondly, we may here observe what fearful punishments The punishment of Idolatry. the Lord inflicteth upon those Idolaters whom he purposeth to convert and save: first, Captivity under their enemies; for when they will not serve the Lord who loveth them, the Lord will make them serve their foes who hate them. Secondly, Ignominy and base contempt, for those that dishonour God by their Idolatry and unthankfulness, the Lord will cause them to be dishonoured, scorned, and reproached. Thirdly, Poverty and want, for those that will not be thankful to the Lord for his benefits, nor employ them to his glory; he will deprive them of them, and by their penury teach them to acknowledge him, the author of them: Those that forget God by reason of their fullness, he will cause them through emptiness and want, to call him to their remembrance. Where we may note how the Lord fitteth his punishments to their sins, because they refused to use their liberty to god's glory, in worshipping and serving him, but rather abused it to the service of sin and Satan, the Lord made them Captives and slaves to their enemies; because they were not moved by that high degree of honour of being Gods peculiar people, to give glory unto God; but grew hereby proud and disdainful, the Lord dejecteth them into a base estate than the usual condition of a servant or Captive: because by their fullness and luxurious excess in all dainties and delicateness they were grown wanton, forgetful of God, and unthankful, the Lord cureth their surfeit, by allotting them course and slender diet. And so much concerning the first part of their misery, consisting in the evils which they suffered. The second part respecteth the good things whereof they were deprived, which was their communion with God, and the comfortable fruition of his presence, & also of the outward signs thereof, both in the Ecclesiastical and political government, and in his public worship and service. And this is set down typically. Verse 3. Where the Prophet continuing in the former Allegory or Parable, compareth the deprivation of God's presence, and the outward signs thereof, unto the widowhood of the adulteress. And afterwards this Type is expounded. Verse 4. THe Type is contained in these words: And I said unto Verse. 3 her, thou shalt abide with me (or rather thou shalt abide unto me, or wait for me) many days: thou shalt not play the Harlot, and thou shalt be to no man, and I will be so unto thee. The which words are the speech of the Prophet unto the adulteress, after that he had bought her unto him, wherein he telleth her, that howsoever in love to her, he had bought her, yet considering that she was an adulteress, his purpose was, for a time to keep her single and separate both from himself and all others, that so he might make trial whether indeed she did truly repent of her former wicked courses, and so upon sufficient experience of her reformation, he might take her again to wife. But let us come to the words. And I said unto her: that is, after I the Prophet had bought the adulteress in my vision, I did likewise in vision say unto her, Thou shalt abide me: The words are, Thou shalt sit for me: which in this phrase of speech have this sense, Thou shalt wait for me. So Exod. Exod. 24. 14. 24. 14. the same phrase is used, Sat for us here, that is, tarry and wait for us. The meaning is, I will not marry thee presently, but thou shalt wait my leisure, for as yet thou art not fit to be my spouse, seeing thou art not cleansed from thy Adultries, neither as yet have I had sufficient experience of thine unfeigned repentance. Where he alludeth to the rite in the old Law. Deut. 21. 13. which required that those Deut. 21. 13. who had taken Captives, and desired to make them their wives, should not presently marry them, but keep them in their house a month, till they were after a Legal manner purged from their Gentillisme. He further addeth: Thou shalt not play the Harlot, that is, thou shalt not live in thy adultries and uncleanness with thy lovers as thou hast done in former times, but thou shalt wholly wean thy heart and affections from them, that thou mayest fix it wholly upon me. And thou shalt be to no other man, or, thou shalt be to no man: that is, thou shalt remain like a desolate widow, and spend thy time in sorrow and mourning for many days, without either lover or husband, for neither will I myself be married unto thee, neither will I suffer thee to marry with any other man, but thou shalt abide single and solitary, till I see fit time to take thee to wife. Now because it might seem some wrong, if the Prophet restraying this adulteress from all others, should in the mean while reject her and make choice of some other wife, therefore to comfort her that she might bear her widowhood with greater patience, he assureth her that in the mean time he will make choice of no other, but remain single and alone as well as she. And this he signifieth in these words, And I will be so unto thee, that is, as thou shalt not come at me nor match thyself with any other, so I will neither join myself unto thee as yet, nor in the mean time, reject thee utterly and make choice of any other, but I will remain single as well as thou, that when thou hast given sufficient testimony of thine unfeigned repentance, I may again join thee unto myself in marriage. And this is the meaning of the words being understood typically, of the Prophet & the adulteress, which being fitted unto the Lord and the Church of Israel (which are the parties represented in this type, by the Prophet and the Harlot) do signify thus much; that howsoever the Lord so loved this harlot the people of Israel that he took care of her conversion and salvation, and to this end used means, that she might forsake her idols & spiritual whoredom, yet so horrible and odious were her adultries and unthankfulness in his sight, that he would not be reconciled unto her and admit her into the former communion of marriage, till by many trials & much experience, she had given assured testimony of her unfeigned repentance. And therefore his purpose was to afflict her with a tedious captivity, wherein he would restrain himself from her & have no communion with her, either in respect of political or ecclesiastical government, for neither should she have any form of a common wealth, wherein he should rule as their King, nor of a Church, wherein he should be worshipped as their God, with such public service as he required in his word: and as he would restrain them of the public means of his worship, so also he would not suffer them to forsake him, and to make choice of other Gods and so to commit spiritual whoredom with their idols, as they had done in former times, but they should keep themselves from idolatry, waiting the Lord's leisure, till in his son jesus Christ he would be reconciled unto them, and again contract them unto himself in marriage. Now because this tedious captivity and confused anarchy should not be without comfort, therefore the Lord giveth them some testimony of his love, by assuring them that he would as well wait for their true conversion, as they for his mercy, and that in the mean time he would not reject them, and make choice of some other people to be his Church, but would stay his choice till upon their true repentance he might receive them into his former love and favour. And this is emphatically signified in these words, And I will be so unto thee: where the Lord not doth explicate his meaning at large, but (like those whose minds are exceedingly perturbed with grief, indignation, or some singular commiseration) he useth this abrupt and broken speech, as though it so much grieved him to defer reconciliation, and to withhold the outward testimonies of his love from his people, that he was not able to pronounce this his definitive sentence at large, but in these abrupt and broken speeches. So that here is judgement mixed with Mercy: judgement in that he with-houldeth from them the signs of his love for a time; Mercy in that he with-houldeth them not for ever; judgement in that he would not as yet admit them to be his people; Mercy in that for their sakes he will make choice of no other, but expecteth their repentance, that thereupon he might be reconciled unto them. But against this there may be made two objections; first An answer to a twofold objection. that this testimony of God's love, and hope of their future reconciliation, will not stand with God's former threatenings, namely, that he would no more have mercy upon them; Chap. 1. Ver. 6. That they should not be his people, nor he their God. Ver. 9 That he had utterly divorced and rejected them. Chap. 2. Ver. 2. And secondly, that it will not stand with the event, seeing the Lord did never after espouse this whole people, nor yet them alone. Both which objections are taken away with one answer: namely, that this Prophecy is not to be understood of the whole body of the people, but of the faithful amongst them, which belonged to God's Election; of which it is truly verified, so as it may well stand with the former Prophecy, and the future event. For though he rejected the whole body of this people, yet he reserved a remnant, according to the Election of grace, Rom. 11. 5. whom after their repentance and conversion he did espouse to him: and for these he reserved his grace, so as he would not after the people were excluded from the outward covenant, admit of any other, neither before the coming of Christ, nor after he was come, till he had called and reconciled them; and so upon occasion of their calling and conversion, he called also and converted the elect Gentiles, amongst whom they were scattered, and to them both, who only were the true Israelites, according to the spirit, he made good his promises of mercy and grace: and this appeareth. Math. 10. 5. 6. 15. 24. 26. Act. 13. 46. Mat. 10. 5, 6. & 15. 24, 26. Act. 13. 46. And so much for the exposition of the words: the doctrines which from hence arise are these. First, whereas the Lord saith, that he will not presently be reconciled unto the Length of affliction no sign of our rejection. Church of Israel, but she shall wait his pleasure, and be content to live in an afflicted estate, until he saw fit time of giving unto her assurance of his love and favour: hence we learn to arm ourselves with patience, when our afflictions are tediously continued, and not desperately to cast aside all hope, as though the length of our afflictions were a sign of our utter rejection; for as it appeareth in this place, the Lord causeth the afflictions, even of those that belong to his Election, to endure for a long time together, and maketh them to wait and expect, till he seethe the fit time for their deliverance. Examples hereof we have in the captivity of Egypt, and Babylon, in David, job and many others. The use hereof is, that though our afflictions be of long We must wait upon God for deliverance from our afflictions. continuance, we wait the Lords leisure, and possess our souls with patience; and so in the end we shallbe assured of deliverance. An example hereof we have in David, Psal. 40. 1. I waited patiently for the Lord etc. In the faithful grievously Psal. 40. 1. and 123. 2. Esay. 8. 17. afflicted. Psal. 123. 2. Esay. 8. 17. in jacob Gen. 49. 18. Which duty that we likewise may perform let us consider: first, that the Lord enjoineth and requireth it at our hands. Psal. 37. 34. wait thou on the Lord, and keep his Psal. 37. 34. way. Secondly, that the Lord waiteth upon us, that he may find us fit to receive his mercy, that is, humbled in the sense and feeling of our own misery and want, and earnestly hungering after his grace. Esa. 30. 18. Yet therefore will the Lord Esay. 30. 18. wait, that he may have mercy upon you. Seeing then the Lord waiteth on us to show mercy, great reason have we to wait, that we may receive mercy; for waiting and attending better becometh suitors then benefactors. Thirdly, let us wait upon the Lord, because the holy Ghost commendeth it unto us, as a good thing. Lamen. 3. 26 Lamen. 3. 26. It is good to trust and to wait for the salvation of the Lord. Fourthly, if being afflicted, we do not only watch, but also wait in prayer, it is a good argument, to confirm our faith in this assurance, that our prayers shall be heard, and our petitions granted; and therefore the Church useth this reason for the strengthening of her faith. Esay. 33. 2. O Lord Esa. 33. 2 have mercy upon us; we have waited for thee. And Mich 7. 7. Mich. 7. 7. she joineth these two together, I will wait for God my saviour: my God will hear. Of this David had experience Psa. 40. 1. Psal. 40. 1. I waited patiently for the Lord, and he inclined unto me and heard my cry. Fiftly, because our waiting and patiented abiding the Lords leisure, shall assuredly have a good issue: for he will not suffer those that wait upon him to go away ashamed. Esay. 49. 23. And howsoever the hope of the afflicted may be Esa. 49 23. deferred, yet it shall not perish for ever. Psal. 9 18. But those Psa. 9 18. that attend the Lords leisure, in the end shall be exalted, & have the land in possession. Psal. 37. 34. They shall be saved and delivered Psal. 37. 34. from all evil. Pro. 20. 22. Yea they shall be eternally Pro. 20. 22 blessed. Esay. 30. 18. The Lord is the God of judgement; blessed Esa. 30. 18. are all they that wait for him. Howsoever therefore the hope of the afflicted being deferred, is for the present, bitter and irksome, yet in the end their patiented abiding shall be gladness, as it is. Pro. 10. 28. Pro. 10. 28. The second thing to be observed is, that the Lord will not presently be reconciled with his people, and show unto God trieth our Repentance by afflictions before he restoreth us to favour. them the wont signs of his favour, till he hath taken trial of their repentance by manifold afflictions; and this he doth not so much to approve their unfeigned repentance to himself, for he searcheth the heart and reigns, and therefore needeth not these outward signs; but first that by these signs, their own faith may be assured, that they are truly converted, seeing they endure the trial with patience, because they have sinned. Secondly, that he may show his detestation of sin, in that he will not easily be reconciled, even with those whom he dearly loveth, when they have grievously offended Thirdly, that by these corrections he may make them careful for the time to come, that they do not again by their sins provoke his displeasure; for he that with a wounded conscience and broken spirit, hath long sought and sued for mercy, and hath spent many a bitter sigh and grievous groan before he could attain unto the assurance of god's favour, having obtained it will not easily be alured again by his sins to hazard and lose it. Fourthly that hereby he may glorify his name, by approving his justice and righteous judgements even to those that are with out, when as they see that he will not wink at sin, no not in his dearest children; who otherwise would take occasion upon their sin and impunity to blaspheme. 2 Sam. 12. 14. 2 Sam. 12. 14. Lastly, that he may hereby teach the wicked what they are to expect, for if the Lord so correcteth those sins in his children which of infirmity they have committed, how will he punish the sins of wicked men which they commit with full consent of will? If he be displeased with the faithful, and will not presently assure them of his favour, after they have repent, then what can they look for that continue in their sins without repentance, but that he will pour upon them the full viols of his wrath? If he so severely chastiseth sin in his sons and friends, how grievously will he punish it, in slaves and enemies? examples hereof we have in Adam, David, Ezechias, the people of Israel, and Christ himself. The use hereof is, that we carefully take heed that we do not wound our Consciences, by committing against our knowledge grievous sins, seeing we are assured if we belong unto God that he will sharply chastise us for it; and will not suffer the beams of his love comfortably to shine upon us, till we have approved our repentance by many trials, and have endured much more grief and sorrow, through our crosses, and the restraint of his love, than our pleasure and delight was in the committing of our sins; and therefore let us not to please the flesh wound the spirit, nor purchase a dram of carnal delight, with a pound of sorrow. Secondly, this may serve to comfort and refresh us, when as we are ready to sink under the weight of sin, and heavy burden of affliction, and in regard hereof are ready to conclude that we are cast out of God's favour; for than we are to remember that the Lord oftentimes restraineth the signs of his favour, and continueth the afflictions of those, whom notwithstanding, he dearly loveth for the causes above said, etc. Thirdly, whereas the Lord saith, that she shall stay for God afflicteth us for sin that we may learn to hate it. him in her afflicted estate, and shall not play the harlot, etc. hence we learn, that the reason why the Lord continueth to restrain his favour, and to afflict his people, is not because he hateth them, but that hereby they may be moved more seriously to repent, and to fly from their sins with greater detestation, when they see these miserable effects that follow them. If our heavenly father, when we grievously offend, should cocker us, and show no sign of his displeasure, or being somewhat offended, should presently be reconciled us; we finding no bitterness neither of God's anger, nor of affliction, which might cause us to distaste the sweet pleasures of sin, would never sound and seriously repent of them: but when we apprehend his heavy displeasure, and cannot with much entreaty be assured of reconciliation; when we feel the smart of sharp afflictions, and can by no means find ease, than we call our sins to remembrance, and are grieved at the heart that we have committed them; then we hate and detest them, as being the fountain from which do flow these waters of bitterness; and then we resolve with ourselves, that if our heavenly father will but this once forgive, and be reconciled unto us: if he will but cause the wont beams of his favour to shine upon us, and ease us of the heavy burden of our afflictions, we will never again be persuaded so by our sins to provoke his displeasure, though all the profit, pleasures, and preferment of the world were offered unto us. The use which we are to make hereof is, that when the Lord doth exercise us with afflictions, we exercise ourselves in repentance, and make the day of tribulation, the day of humiliation; for this is the main end why the Lord afflicteth us, which when he hath attained, he will put an end to our afflictions: and therefore the way to ease ourselves of the burden of punishment, is to cast away the burden of our transgressions; the best means to lighten our souls with saving comfort, is to load them with bitter sorrow for sin; if we would have God well pleased with us, we must be displeased with ourselves; and if ever we mean to come unto the palace of joy, we must travail unto it by the path of mourning. For blessed are they that mourn, for they shall be Mat. 5. 4. Luke. 6. 21. comforted. Blessed are they that weep, for they shall laugh. Fourthly, whereas the Lord saith, Thou shalt not play the God only restraineth us from running headlong into sin Harlot, not so much by way of prohibition, teaching them what he would not have them do, as by actual restraint, showing what he would cause and enable them to refrain, notwithstanding their proneness thereunto, through their natural corruption: hence we learn what is the chief cause whereby we are withheld from running headlong into all manner of sin; namely, God's powerful word, which as it saith, Thou shalt not sin, so it enableth us through the secret operation of his spirit, to yield obedience. For in our own natural disposition, we are ready to draw sin unto us, as with cartropes, and to drink iniquity like water, Esay. 5. 18. our thoughts are only evil, 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 God's Law from sin, it taketh occasion by the commandment, to work in us all manner of concupiscence. Rom. 7. 8. But it is only Rom. 7. 8. Gods evangelical and spiritual word, whereby we are restrained from sin, and enabled to perform obedience; when as the spirit giveth life and power to the dead and weak letter, & by the secret operation thereof, maketh it effectual for the working of that grace in us, which it requireth, and to the stirring of us up to perform that duty which it enjoineth. john. 6. 63. john. 6. 63. The use which we are to make hereof is: first, that we yield unto the Lord the whole praise of our obedience, and of restraining us from committing those sins into which we see others f●l, for he alone maketh the difference between us and them. Secondly, that we do not presumptuously trust in our own strength, thinking that we are able to stand when others fall: but let us work out our salvation with fear and trembling, and whilst we think we stand, let us take heed of a fall. As the Apostle exhorteth. Phil. 2. 12. 1 Cor. 10. 12. And wholly distrusting in our own strength, let us solely rest upon the Lord, and the power of his might. Eph. 6. 10. And Ephe. 6. 10. to this end let us remember the example of Peter, Mat. 26 Mat. 66. 33. 74. 33. 74. And think with ourselves, that if this rock were shaken with the tempest of tentation, that we who in comparison are but reeds, cannot stand steady in our own strength. Lastly, considering that Gods powerful word and spirit upholdeth us from falling into sin, we learn continually to crave the Lords assistance, and to make that prayer which Christ hath taught us: O Lord lead us not into temptation, but deliver us from evil, and then shall we find the Lord true of his promise. 1. Cor. 10. 13. For he knoweth how 1 Cor. 10. 13. to deliver the godly out of tentation, etc. 2. Pet. 2. 9 2 Pet. 2. 9 Fiftly, we may observe how the Lord mingleth Mercy with judgement, and even in his corrections showeth his God mingleth Mercy with judgement. fatherly love and compassion: he will not presently receive them to mercy, but yet he doth not exclude them from it for ever, he correcteth them for a time, but lest they should faint, he promiseth an end to their afflictions; he restrains his favour and as it were banisheth them his presence, not that he intendeth utterly to reject them, but that they may be moved hereby more sound and seriously to repent; he divorceth them from him, but in the mean while he reserveth himself for them, and waiteth for their repentance that he may restore them into his former favour. How infinite therefore are Gods mercies, seeing his judgements are so full of compassion? how sweet and comfortable is his love, bounty and goodness, seeing the actions of his anger and justice are not without the mixture of such comfortable sweetness? and if he be so gracious when he punisheth, how gracious will he appear when he rewardeth? Many examples hereof we have in the book of God: when he cast Adam out of Paradise, he giveth him hope to inherit heaven, Gen. 3. and when he threateneth him with labour and sorrow, he promiseth him a Saviour, in whom he should have joy and eternal rest. When he threateneth captivity to the posterity of Abraham, he limiteth the time, which being expired he Gen. 15. 13. 14 promiseth deliverance. He denounceth against David 2 Sam. 12. temporal punishments, but first he pardoneth his sin and releaseth him of those eternal torments which he deserved. He layeth upon Levi a curse, that he 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 unto himself, and deprived them of other portions, that he himself might be their portion and reward. Deut. 10. 8, 9 He caused Manasses to be led Deut. 10. 8. 9 captive, and to be bound in chains, but his captivity was to be preferred before his liberty; his dungeon before his stately palaces; and his chains of iron, were better unto him, than his chains of gold and most rich ornaments; for 2 Chro. 33. God used his Captivity, as a means to free him out of the captivity of sin and Satan, his chains to preserve him from the chains of darkness, and his dungeon to keep him from running headlong into the dungeon of hell, The use hereof serveth to comfort us in afflictions, when as we consider that they not only proceed from love, but also are so tempered with mercy and compassion, that they cannot hurt us: they are bitter indeed and unpleasant unto the taste, but yet they are not poisons to kill us, but wholesome potions, which our heavenly Physician hath wisely tempered to cure us of the diseases of sin, and to purge away our corruptions: and howsoever they may make us sick whilst they are in operation, yet this sickness tendeth to the recovery of continual health, and to the attaining of eternal life. ANd so much concerning the Widowhood of the Church of Israel Typically propounded: Now we are to speak of it, as it is plainly expounded. Verse 4. For the children of Israel shall remain many days 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 showeth: first, who shall remain in this estate of a mournful widow, namely, the children of Israel, by which we are to understand the ten Tribes, who in the land of their Captivity, were without Priest or Magistrate; and not the people of juda, who had both: neither yet is it to be understood of the whole body of the people, but only of the elect Israelites: for they only remained for a time, without Civil or Ecclesiastical government, and without public means of worshipping either 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 public manner prescribed in his word, seeing they were exiled from the Temple: until Christ came, who was their King, Priest and Prophet, which took away the difference of places, and restored unto the converted Israelites, the public means of serving God: whereas the reprobate Israelites ever remained without the true worship of God, and not only unto a certain time: and were not without Images and Idols, seeing they communicated with the heathen in their idolatries. Secondly, he setteth down the time, wherein they should remain in their widows estate, namely, for the space of many days, that is, even to the coming of their Messias jesus Christ: which from the sixth year of Ezechias, wherein the Israelites were led captive into Assiria by Salmanaser, was 680. years. Thirdly, he implieth the sorrow and mourning of the people, by this phrase of sitting; which usually in the Scriptures is ascribed to those, who are in grief and heaviness: for not knowing which way to ease themselves, nor having any appetite, when they are oppressed with sorrow, to go about any thing, they sit down & bewail their misery. So it is said of jobs friends, that they sat down to mourn with him, when they could not help him. job. 2. 13. Of Nehemiah, that job. 2. 13. he sat down and wept, and mourned for certain days. Nehe. Nehe. 1. 4. 1. 4. Of jerusalem, that she sat solitary like a widow, mourning and lamenting her afflictions. Lamen. 1. 1. 2. And Babylon Lamen. 1. 1. 2. sayeth of herself, that she would not sit as a Widow. Esa. 47. 8. Esay. 47. 8. Fourthly, he showeth wherein her widowhood consisteth: namely, in being deprived of the outward signs of her communion with God, both in regard of Civil and Ecclesiastical government, and of the means of Gods pure and public worship: as also in being restrained from worshipping and serving Idols & false Gods. All which are expressed in these particulars, Without a King, and without a Prince, that is, without any Magistrate of their own nation, or any public form of government, whereby God's presence is represented in the common wealth. And without an Offering: that is, they should not offer Sacrifices and Oblations; for neither was it lawful to erect an Altar, or offer a Deut. 12. 13. 14. Sacrifice any where, saving at jerusalem, the place appointed for God's public worship. And without an Image: namely, made to represent God's presence, such as were the Images erected by jeroboam in Dan and bethel. 1 King. 12. 28, 29. 1 King. 12. 28. and those spoken of 2 King. 17. 10. And without an Ephod: 2 King. 17. 10. of which there were two kinds: the one made of Gold, blue Silk, Purple, Scarlet, and twined Linen: in which were the two Onyx stones, wherein were graved the name of the twelve Tribes, and the urim and the Thummin; and this was proper to the high Priest, of which we may read. Exod. Exod. 28. 6. 28. 6. etc. The other made of Linen, of which we may read. 1 Sam. 2. 18. 2 Sam. 6. 14. The meaning is, that they 1 Sam. 2. 28. should be without a Priesthood, which should instruct 2 Sam. 6. 14. them, and ask counsel for them of the Lord. Lastly, he saith, that they should be without a Teraphim: that is, they should have nothing to do, with the Idol Gods of the heathen: for the Teraphims were Images which the Idolatrous Heathens worshipped, of which kind were those Teraphims or Images, which Rachel stole from her Idolatrous father Laban. Gen. 31. 19 and that Teraphim in Michaes Gen. 31. 19 house. judg. 17. 5. judg. 17. 5. So that hereby it appeareth, in what the widowhood of the Church of Israel consisted; namely, that she should have no sign of God's presence, in the civil government, for she should have no King nor Magistrate; nor yet in the Church, for she should have no offering, nor Ephod, that is, no Priesthood, nor public means of worshipping God, according to his word. Neither yet should she follow her lovers, and commit Idolatry with them; for she should not worship the true God after a false manner, as jeroboam did in images; nor the heathen idols, for she should be without a Teraphim. Now the Lords end in all this was, that he might wean the elect Israelites from their vain hopes, by withdrawing from them all those things wherein they trusted, that so having no other hope of being delivered out of their misery, they might turn to the Lord by true repentance, and so expect from him alone freedom from their afflictions. For as long as they had any Kings and government, or any form of a common wealth, whilst they had any show of Religion, or any outward means of worshipping God, though they were never so much depraved and corrupted, they rested, nay they boasted in it, as though they were in good estate: and therefore to beat them from this vain conceit, the Lord threateneth to bring upon them a confused anarchy, & to deprive them of all show & outward appearance of a Church, that so being humbled in the sight and sense hereof, they might be moved laying aside all other hopes, to expect salvation in jesus Christ, and be the better fitted to receive him when he was exhibited, as their only King, Priest, Prophet, and Redeemer. And this is the meaning of the words: from whence we That the beams of God's favour are often clouded with afflictions. may observe these instructions. First, whereas he saith that the people of Israel shall sit waiting in heaviness, without any outward signs of gods comfortable presence; hence we learn that even God's dearest children oftentimes have the beams of God's favour so clouded from them in their afflictions, that they seem unto themselves desolate, and utterly forsaken of God, as appeareth in this place. So job complaineth, Chap. job. 13. 24. 13. 24. Wherefore hidest thou thy face, and takest me for thine enemy. And David Psal. 13. 1. How long wilt thou forget me O Lord, for ever? how long wilt thou hide thy face from me? Psal. 13. 1. And 88 14. Lord why dost thou reject my soul, and hidest Psal. 88 14. and 46. 89. thy face from me? 89. 46. So Esay complaineth in the name of the faithful, Chapter 45. 15. Verily thou O God hidest thy Esa. 45. 15. self. The Church likewise, Lamen. 5. 20. Wherefore dost Lamen. 5. 20. thou forget us for ever, and forsake us so long time? Yea this was the complaint of the son of God himself, when as he bore our iniquities, Math. 27. 46. Not that indeed the Lord Math. 27. 46. doth ever forsake those whom he hath once chosen, but only for a time with-houldeth the outward signs and inward feeling of his comfortable presence, that he may move them more seriously to sorrow for sin, more earnestly to beg and pray for the return of his favour, and more preciously to esteem of it being restored unto them, when they perceive how barren of all comfort and joy their souls are, as soon as the Sunshine of God's favour is eclipsed from them. The use hereof is, that if ever the Lord seem thus to withdraw himself from us in our afflictions, we be so humbled hereby, as that in the mean time we sink not into desperation, as though we were utterly rejected: and to this end let us remember that this hath been the lot of the dearest of God's children; and therefore let this comfort us, that the same afflictions have been accomplished in other of the faithful. 1 Cor. 10. 13. 1 Pet. 5. 9 Secondly let us call to mind times of old, wherein the Lord gave us sure testimonies of his love, and so from the immutability of his love, mercy and goodness, we may receive comfort. So David. Psal. 77. 11. Psal. 77. 11. Secondly, we may observe how the Church behaveth herself when she seemeth left and forsaken of God, namely, she sits down like a desolate widow, and spendeth her time That we must not be careless and senseless in the time of affliction. in mourning and lamentation: whence we learn not to make light of this heavy affliction, nor to walk under this weighty burden, with stiff and stretched out necks: but when God in the time of affliction seemeth to estrange and absent himself, we must humble our souls with mourning and lamentation, watch and wait for his return, and continually cry and call upon him by hearty prayer, desiring nothing in the world so much, as that he will hasten his coming, and re-assure us of his favour. And if we thus behave ourselves, then shall we find Gods promise verified. Esa. 54. 8. For a Esay. 54. 8. little while have I forsaken thee, but with great compassion will I gather thee. And by this means also, shall we gather unto ourselves assurance, that we are indeed espoused unto God, when as the Lord our husband, having absented himself in some displeasure, we do not like strumpets rejoice in his absence; or if there be any little grief, seek to put it off by haunting the company of vain persons, and by passing the time in sports and pastimes: but like loyal and loving wives bewail his absence and displeasure, taking delight in nothing, till we enjoy his love again, in whom our soul delighteth. Here therefore two extremes are to be avoided: for as we must not sink and fall down flat under the burden of God's displeasure: so we must not stand upright with stiff and stretched out necks, casting it aside without care or sorrow, but we must take the middle course, that is, we must stoop and buckle under our burden, as being weary of bearing it, we must sit down and mourn like a widow, forsaken and desolate, delighting in nothing till we feel and find that God deligheth in us, and is reconciled unto us. An example hereof we have in the Church. Psal. 137. 2. 3. Psal. 237. 2. 3. Thirdly, we are to observe Gods wise mixture of Mercy and judgement, that the Church might neither be secure God's wise mixture of Mercy and judgement. and careless, nor yet comfortless and without hope: for whereas he saith, that she shall sit mourning for many days, herein is implied, that her afflictions should neither be very short, nor very long. First, he showeth that they should not be very short, for they should last for many days: and then that they should not be very long, for they should not last for many ages, or many years, but only for many days. He doth not reckon the time by minutes or hours, for than they would have been secure and reckless, and so taking no care to arm themselves with patience, they would have been altogether unprepared, when contrary to their hope their afflictions were tediously continued; nor yet by years or ages, lest whilst he sought to arm them with patience, he should disarm them of hope, which is our chief stay to keep us from sinking under affliction. The use which we are to make hereof is, that when we are in affliction, we do neither expect present deliverance, nor yet imagine that God will forsake us for ever. For if our hopes be frustrate we shall grow impatient, and if we have no hope at all we shall grow desperate. Fourthly, we may observe, that he saith the Israelits should That our afflictions are momentany howsoever they seem tedious to the flesh. continue in their afflicted estate many days, whereas in truth they continued divers ages, even six hundred & fourscore years. So he saith that the Church of the Smirnians should have tribulation for ten days. Apoc. 2. 10. And that the Church should be fed in the wilderness of affliction a thousand two hundred and threescore days. Chap. 11. 6. By which computation he teacheth us how we are to account of the time of affliction; namely, howsoever to the flesh it seem long and tedious, yet it is to be judged short & momentany, in comparison of that eternal glory which attendeth for us, after we have finished the short skirmish of afflictions. When as therefore our troubles and crosses, seem so tedious, as though they would never end; let us comfort ourselves with this consideration, that they are in truth but light, short and momentany, in respect of that superexcellent and eternal weight of glory, which is reserved for us. 2 Cor. 4. 17. 2 Cor. 4. 17. Fiftly, whereas the Lord describing the widowhood of the Church of Israel, and the separation between him and her, doth afterwards expound himself, and showeth that it consisteth in the taking away of their King, Magistrates & The Magistracy and ministery signs of gods presence. civil government, and the means of his public worship and service: hence we learn, that Princes wisely ruling in the common wealth, and godly and faithful Ministers publicly executing their functions, which concern gods pure and sincere worship in the Church, are notable signs, representing unto us Gods own presence. So that where the Lord hath established a lawful and wise Magistracy, and a godly, learned and faithful ministery, there himself is present, joined in a near communion with that church & commonwealth; where these are wanting, from thence the Lord may be said to have withdrawn himself and to have made a separation, leaving such a people in the estate of an afflicted widow. And this appeareth not only in this, but also in divers other places of scripture. For first for Kings and Magistrates, they are said to be breathing and mortal gods, and the children of the most high, who in their government after a more peculiar manner resemble their heavenly father, Psal. 82. 6. 7. In whose assemblies God standeth and Psal. 82. 6. 7. judgeth righteous judgement, ver. 1. God standeth in the assembly of gods, he judgeth among gods. And for the ministry, and public service of God, we have Christ's promise, That where two or three are gathered together in his name, there is he in the midst of them Mat. 18. 20. And howsoever Mat. 18. 20. being infinite he filleth heaven and earth with his presence, yet after a more peculiar manner, he walketh in the midst of the seven golden candlesticks. Apoc. 1. 13. that is, he is present in his Church to rule, defend and preserve it. And hence it is, that when David was banished from the Temple, and debarred of the public means of God's worship, he complaineth that he was banished from God's presence, and cast Psal. 42. 2. and 84. 1. 2. out of his sight. Psal. 42. 2. and 84. 1. 2. The use hereof is: first, that we highly value and esteem these outward signs of God's presence; namely, a civil and That the magistracy and ministery are highly to be esteemed. peaceable government in the commonwealth, under a lawful Prince, and a faithful and painful ministry in the Church, by whose means we enjoy the public worship & service of God. For whilst both these are settled amongst us, we have assured testimonies that God hath joined himself unto us in a near communion. And on the other side, when these for our sins are taken away, then doth the Lord hide his face from us, and maketh a visible separation between us and him. The consideration whereof should make us rejoice, and magnify the name of the Lord, when we enjoy these unvaluable blessings; and to sit down and mourn like a desolate widow, when we are deprived of them. Secondly, this serveth for the reproof, first of Popish Popish traitors reproved. Traitors who are ever plotting and contriving the death of Christian Princes, and continually labour to disturb and overthrow all peaceable and well settled government, that so bringing in all disorder and confusion, they may have better opportunity of fishing in these troubled waters. For what do they else herein, but even offer violence unto Gods own person, when as they hurt Princes, whom he hath placed, as his lively Images, to represent his presence in the common wealth? What do they else, but as much as in them lieth, sever that communion which is between God and the people, and bring their country into the mournful estate of an afflicted Widow. How far are these from the precept of the Apostles. Rom. 13. 1. 5. 1 Pet. 2. 13. 17. And from the Rom. 13. 1, 5. 1 Pet. 2. 13. 17. practice of David, whose heart throbbed because he had but cut the garment of the Lords anointed, though he were already rejected of God, and himself chosen to his place. 2 Sam. 24. 6. 2 Sam. 24. 6. Secondly, hereby are reproved seditious Mal-contents, Seditious malcontents rebuked. who never think nor speak of the manifold blessings and benefits which the land enjoyeth by the government of their lawful Princes, as Peace, Plenty, Safety, the Preaching of the Gospel, and such like: but are ever talking of the infirmities of their governors, and of the defects and imperfections of their government; the which seditious murmurings work no reformation of things amiss, but incense the Prince and discontent the people. Lastly, hereby is condemned the practice of the Brownists, who deprive themselves of the outward signs of God's presence, the Ministry of the word, and the outward means of his public worship and service, because of some blemishes and corruptions remaining in the Church, from which the Church in no age was ever perfectly purged. ANd so much concerning the first fruit of God's love, whereby he approveth it unto the people: namely, by inflicting upon them his fatherly chastisements: now followeth the second fruit, which is the sanctifying of these afflictions for their conversion. Verse 5. Afterwards shall the Verse 5 children of Israel convert & seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the latter days. In which words is set down the conversion of the people of Israel, and the time thereof. Their conversion itself is first expressed, and then a twofold effect thereof: their conversion in these words, Afterwards shall the people of Israel convert, or rather, shall be converted. The which words have relation to their former afflictions, as though he should say, after they have been long exercised with grievous afflictions, at length the Lord will so sanctify them to their use, as that hereby they shall be truly humbled, converted, and brought to unfeigned repentance. The which promise tended to the singular comfort of the afflicted Israelites, when as being almost overwhelmed with miseries, they were assured not only that at length they should have an end, but also that they should bring forth this notable fruit of their true conversion. The effects of their conversion are showed in the words following: first, That they shall seek the Lord their God and David their king. Where, by this phrase of seeking the Lord, we are to understand, that having bewailed their former apostasy, and forsaken their sins by true Repentance, they should labour to be reconciled unto God in Christ, worship and serve him according to his Word, invocate his Name, make profession of his true Religion, and embrace the true jehovah as their only God, by a lively faith. And this large signification hath this phrase of seeking the Lord, not only here, but also else where. So Psal. 24. 6. and 27. 8. Esay. 55. 6. Psal. 24. 6. and 27. 8. Esay. 55. 6. It is further added: And David their King. In which words are implied two things: First, that the Israelites had formerly made a defection from the kingdom of David: namely, under the reign of Rehoboam. 1 King. 12. And secondly, 1 Kings. 12. that now they should make up this breach, by readjoyning themselves as obedient subjects to this kingdom. Where by David we are not to understand the son of Ishai, who was long ago dead: but our Saviour jesus Christ, who usually in the Prophets was called David, as appeareth. Ezech. 34. 23. 24. And I will set up a Shepherd over Ezech. 34. 23. and 37. 24. them, and he shall feed them, even my servant David. And 37. 24. David my servant shall be king over them, etc. jer. 30. 9 jeremy. 30. 9 They shall serve the Lord their God and David their king. The reason hereof is: first, because David was a Type of Christ: secondly, because he came out of his loins, and in this respect is usually called the son of David: thirdly, because the promise made to David, concerning the eternity of his kingdom, was known commonly to all the people, of which they are here put in mind, for the better strengthening of their faith. So that by seeking the Lord and David their king, is meant, that they should know and acknowledge, worship and serve, both God the father, and his son jesus Christ: according to that, john. 17. 3. This is life eternal, that they john 17. 3. know thee, the only very God and whom thou hast sent jesus Christ. For as when they were said to have made a defection from David, the meaning was not that this defection was made from his person, seeing he was dead many years before; but from his kingdom established in his posterity: so when they are here said to seek David their king, the meaning is, that they should not seek his person which was dead, but his kingdom established for ever in his seed jesus Christ. The second effect of their conversion is expressed in these Moral. words: And shall fear the Lord and his goodness, or as the Hebrew hath it, shall fear unto the Lord. Whereby we are not to understand that they should perform that moral duty of fearing God, as our English translation seemeth to import: but that they should fearfully hasten unto the Lord and his goodness, that is, being affrighted with the sight and sense of their sins, the curse of the law, the anger of God, death, and damnation due unto them, they shall with all possible speed fly unto the Lord, & to his goodness, and by a lively faith lay hold upon god's mercy offered unto them in Christ, and rest wholly thereupon for their salvation, So that this seemeth to be a Metaphor taken from Birds, which being suddenly feared do fearfully fly unto their retiring places of greatest safety. And thus this word is taken, Chap. 11. 11. Hosea. 11. 11. They shall fear as a sparrow out of Egypt, that is, being affrighted they shall fly with great haste. And in this sense the Latin word trepidare is used, as Livij annalium 23. Moxque in sua quisque ministeria discursu trepidat ad prima signa. Virgil. Aeneid. 9 Ne trepidate meas Teucri defendere naves, (id est, ne festinate.) Neuè armate manus, etc. And the rather do I thus expound the words: first, because it is an unproper manner of speech to express the moral duty of fearing God, by this phrase of fearing unto God. Secondly, we are not said to fear God's goodness, but rather his justice and judgements. True it is that God is feared for his goodness, according to that, Psal. 130. 4. Psal. 130. 4. namely, as a gracious father, whom for his goodness towards us we are loath to displease, but his goodness itself is not fearful or terrible, but sweet and comfortable. Thirdly, because the word is so taken in other places. The meaning therefore of these words, is briefly thus much, that the people of Israel being terrified and affrighted with the sight and sense of their sins, and the punishments due unto them, should fly speedily unto the Lord, as being their protector & sure defence, comforting themselves in the assured hope of his grace and goodness; whereby they should be assured that their sins shall be forgiven them, and they freed from them both in respect of their guilt and punishment. And these are the effects of their conversion. The time is expressed in these words, in the latter or last days: that is, after that jesus Christ the true Messias is exhibited in the flesh, which usually in the Scriptures is called the last days. Deut. 4. 30. Esa. 2. 2. Micha. 4. 1. Heb. 1. 1. 1 Pet. 1. 20. 1 john. 2. 28. The which time is specified. First, to show their obstinacy in their sins 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 themselves patiently to bear these miseries, thus tediously continued, when as they were forewarned of them, for praemonitus praemunitus. Thirdly, that they might hereby be refreshed with some comfort, when as they were assured that howsoever their troubles were tedious yet at length they should have a happy end, seeing they should bring them unto God by true repentance and a lively faith. And this is the meaning of the words: the instructions God sanctifieth the afflictions of his Elect for their conversion. which from hence arise are many: first, we here observe, how the Lord sanctifieth the afflictions of the Elect for their conversion and true repentance, for after that the people are grievously afflicted, at the length they are humbled in the sight of their sins, and turn unto the Lord. The like examples we have in David; the Israelites in the judges time; Manasses; the prodigal Son; and many others, and this is that which the Prophet speaketh, Esay. 26. 16. O Lord Esay. 26. 16. in trouble they have visited thee, they have poured forth a prayer when thy chastening was upon them. So that affliction humbleth them whom prosperity puffeth up with Pride, it softeneth those whom prosperity hardened, it converteth into the ways of righteousness, those whom prosperity made to wander into the by-paths of sin. But yet they work not these good effects in all, but only in those, unto whose use they are sanctified by God's spirit, as we may see in example of Pharaoh, Saul, jeroboam, etc. who the more they were hammered and beaten upon with afflictions, the more hard and obdurate they waxed. The use hereof, serveth to comfort all the faithful in their greatest troubles and miseries, seeing they may be assured that the Lord will sanctify their afflictions for their humiliation, conversion & salvation. For well may we be contented to be beaten, that we may be betred; to be put into the furnace of affliction, that being purged from the dross of our corruptions, we may like pure gold be treasured up in the treasury of eternal happiness: to be pruned, that we may become more fruitful: to be hammered, that our hard hearts may be made contrite, and not only with patience, but also with joy, and love may we kiss that rod, which maketh us to run unto God for mercy and forgiveness. But forasmuch as the tree of affliction bringeth forth no such fruits, unless it be watered with the sweet dew of god's spirit: therefore let us also make this use hereof, that when we are afflicted, we earnestly pray unto God, that he will sanctify our miseries to our use and benefit: and out of this poison, gather for our good, this sweet honey of humiliation and obedience: that is, that our poverty may turn to our spiritual enriching with the gifts of his spirit, that our trouble may tend to eternal rest, our shame to glory, our sense of pain, to the increase of our sense of sin, and that our light and momentany afflictions may cause unto us a superexcellent 2 Cor. 4. 17. and eternal weight of glory. Secondly, we learn that the Elect in their afflictions go directly unto the Lord, by his Son jesus Christ, that they may be reconciled unto him, and be received into grace, and not unto Saints and Angels, as it is the custom of the Papists, who when they are in any danger or trouble make their prayers and vows unto the Virgin Mary, Peter and other Saints. Thirdly, whereas he saith, that they shall seek jehovah and Christ is true God coequal with his father. David their king, that is, jesus Christ: here we observe that the same divine worship is ascribed unto Christ, which also is attributed unto God; and consequently he is not mere man, but God coequal with his father, for unto God alone belongeth divine worship, and this Christ challengeth to himself. john. 5. 22. 23. Where he showeth, that the father hath john. 5. 22. 23. committed all judgement unto the Son, that all men might honour the Son, as they honour the Father. Christ true man. Secondly, we hence gather that he is not God alone, but man also, for as this divine worship yielded unto him proveth him to be God, so his name David implieth that he is man, descended of David's posterity. Again, from the conjunction of these two, seeking God and David; we gather that God is then alone worshipped God is to be worshipped in Christ. aright, when as he is worshipped with his son and in his son. 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 will be worshipped and served, and whosoever worshippeth not God the father in his son Christ, they do not worship the true jehovah, but an idol of their own framing, for whosoever hath not the son hath not the father. 1 joh. 2. 23. Because howsoever they are distinguished 1 john. 2. 23. in persons, yet they are one in substance, of the self same nature coessential and coeternal. Where it appeareth that howsoever the jews and Turks do profess that they worship God the Father, yet in truth they do nothing less, seeing they neither know nor acknowledge his son jesus Christ as their only Saviour and redeemer. Fourthly, whereas he calleth Christ by the name of David, The Royal dignity of the faithful. we may here observe the great and royal dignity of the faithful, in that the Lord vouchsafeth to call himself by their name, and to call them after his name. Because David faithfully served him in his life, therefore he honoureth him after his death, reviving his memory and eternising his name by taking it upon himself; and so because we profess his religion, and worship him though with much weakness and imperfection, he vouchsafeth us this dignity, that according to his own name we should be called Christians. Thus he honoured the patriarchs, Abraham, Isaac and Exod. 3. 15. jacob. Exod. 3. 15. And his people Israel, in that though he were the God of the whole Earth, yet he would be called after a peculiar manner the God of Israel. The use hereof is, that we zealously serve the Lord, and If we honour God he will honour us. seek his glory, in honour and dishonour, evil report and good report, not fearing any whit at all that we shall be reproached, have our names traduced, and lose that reputation which we have in the world, by being over forward and precise in performing the duties of God's worship and service; for let us assure ourselves, that whilst by our Godly conversation we honour God, he will not only cause us to be honoured in our lives, but even after our death our names shall live, and be kept upon record in the honourable roll of his holy Servants, and be calendred amongst the Saints. Whereas on the other side, the name of the wicked, though it be never so glorious in their lives, yet shall it be ignominious in their death, and putrify in the air as fast as their bodies in the earth, as the wise man showeth. Prou. 10. 7. The Prou. 10. 7. memorial of the just shall be blessed, but the name of the wicked shall rot. Fiftly, we may observe, that when the people of Israel, That we never fly to God, before we are thoroughly humbled. are affrighted and terrified with the sight and sense of their sins, and those miseries which do accompany them, they do then, and not before, fly unto the Lord for grace and mercy: in whose example we have a notable precedent of our own disposition and practice; whilst we continue in our carnal security and hardness of heart, we never desire mercy and forgiveness; whilst we think ourselves whole and sound, we never seek to our heavenly Physician, to be cured of our spiritual Leprosy and sickness of sin; whilst we think ourselves rich, and have no sense of our poverty and nakedness, we never labour after the riches of God's mercy and Christ's merits, nor to be clothed with the glorious garment of his innocency and obedience; whilst we have no sense of our own unrighteousness, we will never hunger after Christ's righteousness; whilst we think ourselves already highly in god's favour, we never seek to Christ our Mediator, to reconcile us unto his father: but when our hearts are broken & contrite, & our consciences wounded, then do we earnestly desire the oil of God's mercy, and the precious balm of Christ's blood, that thereby we may be cured; when we see our own poverty, we labour after the riches of his merits, and in a word, when we are terrified with the sight and sense of sin, and labour under it as a heavy burden, then do we fly unto the Lord for comfort, and sue unto jesus Christ, that according to his gracious promise, he will ease and release us. Of the former we have Math. 19 16. 20. Luk. 18. 11. 14. job. 41. 6. Luk. 15. and 18. Acts. 2. 37. examples in the young justiciary. Mat. 19 16. 20. The Pharisee. Luke. 18. 11. 14. And in the pharisaical Papists. Of the latter in job, Chap. 41. 6. In David, Psal. 51. In the prodigal son. Luke. 15. In the poor Publican. Luke. 18. And in the jews. Act. 2. 37. Sixtly, we may observe, that howsoever the Elect are affrighted Sonlike fear maketh us to draw near unto God. and terrified with the sight and sense of sin, and the apprehension of God's displeasure, yet this their fear doth not make them to fly God's presence, but moveth them with all possible speed to haste unto him, and his goodness: for they are not like unto slaves, who having offended, and being without any assurance of their masters love, do for fear of the whip run away; but like ingenious and well nurtured children, who having by their faults displeased their father, do not fly his presence, but rather run unto him, and fall down at his feet, acknowledging their fault, promising amendment, and imploring pardon and forgiveness. For howsoever the apprehension of his displeasure greatly feareth them, yet the persuasion of his love moderateth their fear, and begetteth in them some hope of remission and reconciliation. So that here we have a plain difference between The difference between sonlike and servile fear. the Sonlike fear of the faithful, and the desperate and servile horror of the wicked: for that causeth them with awful reverence to fly unto the Lord for mercy and forgiveness, because of the experience which they have of his goodness: and the other causeth the wicked to fly from God, by reason of the fearful expectation which they have of God's just vengeance. Of the former we have examples in David, Psal. 51. In Daniel, Chap. 9 5. And in the prodigal Psal. 51. son. Luk. 15. Of the latter, in Saul, judas, and in the Dan. 9 5. reprobate. Apoc. 6. 16. Luke. 15. seventhly, whereas he saith, that being affrighted with Apo. 6. 16. the sight and sense of sin, they should hast unto God's goodness: here we learn what is our best place of refuge, God's mercy our best refuge to flee unto. when our sins terrify us: namely, God's free and undeserved goodness, for the shade of God's mercy is our best shelter, when as we are scorched with the heat of his wrath: and our best course when we are pursued by his justice, is to fly to the throne of his grace and goodness for pardon and forgiveness. When therefore our consciences accuse us for sin, let us not fly unto our own righteousness, merits, & satisfactions, for whatsoever we have done it was but our Luke. 17. 10. duty, and no man dischargeth one debt by paying another; nor yet to the merits of Saints, for they could merit nothing for themselves, much less for others; neither have we any propriety unto them, nor they sufficiency to make satisfaction for the least sin; but we must fly unto God's goodness, and expect pardon only through his free and undeserved mercy, and Christ's all sufficient merits. An Example hereof we have in David, who having sinned, doth not seek for pardon by pleading that he had been in former times, a man according to Gods own heart, or by promising to make satisfaction by his future obedience, but disclaiming all opinion of desert, he only relieth himself upon God's mercy. Psal. 51. 1. Psal. 51. 1. Eightly, out of the time of the accomplishing this promise, concerning the conversion and deliverance of the afflicted Long afflictions often necessary for our humiliation. Israelits; namely, that it should be after that they had a long time been tried with afflictions, and in the last days: hence we observe, first that such is the obstinacy and hardness of heart, even sometimes of those that belong to God's election, that they had need for their humiliation and conversion to be afflicted, not only with grievous but also long lasting miseries. And therefore it is not always expedient for us to have quick deliverance out of our afflictions, unless they have wrought that good work in us, for which they were inflicted, that is, humiliation and unfeigned repentance: for it will little avail us to have our souls, wounded with sin, once or twice dressed, if they be so left before they be perfectly cured, because they will again rankle and become as dangerous as they were before; it will nothing profit us to have been cast into the fiery furnace of affliction, if presently we be taken out before we be purged and purified from the dross of our corruptions. Secondly we may observe, that howsoever the afflictions The Lord delivereth out of tedious afflictions. of gods elect, being tediously continued, do seem to threaten their utter destruction, yet in the end the Lord will grant deliverance, & cause them to further their conversion and salvation; it may be whilst we defer our repentance, the Lord will delay his help, as though he had utterly forsaken us, but we may assure ourselves, that though he be long in coming to our aid, yet at length he will come and grant unto us a good issue out of all our trials. Examples hereof we have in the israelites in the Egyptian captivity; in Babylon, and Assiria; in the three Children; Daniel in the lions den, and many others. lectures UPON THE FOURTH CHAPTER OF THE PROPHECY OF HOSEA. THe Prophet having in the former Chapter The argument. testified and approved the love of God towards the people of Israel, to the end that those who were long to continue in a grievous Captivity, might in the midst of their miseries be supported with some comfort: doth now again direct his speech to the Israelites of his own times, accusing and convincing all states and conditions, of divers grievous and enormous sins, which reigned and ruled in the whole land; and withal intermixeth such just and well deserved punishments, as the Lord was purposed to inflict upon them, unless they prevented them by their unfeigned repentance. And lest the people of juda by following their practice, should make themselves subject to the like miseries, he admonisheth them not to communicate with them in their sins, that they might not be partakers of their punishments. And this is the main argument of this Chapter: the parts The general Analysis of the Chapter. thereof are two. The first is an accusation or sharp reprehension of the people of Israel, for their manifold heinous sins, from the first Verse to the fifteenth. The second is an admonition to the people of juda, to avoid their sins, that they may escape their punishments; from the fifteenth Verse, to the end of the Chapter. The first part is expressed in a judicial form of proceeding, wherein the people of Israel are summoned to appear, and arraigned before the Tribunal of God's judgement, to answer such things, as should be laid to their charge: namely, that they had by their capital crimes and enormous sins offended against their sovereign Lord, the king of heaven and earth, and so breaking his Laws, had made themselves guilty and obnoxious to those punishments, which were therein threatened. All which their offences were comprised in four several bills of indictment, of which being convicted, there is annexed to every bill a form of condemnation, to suffer such punishments, as they had justly deserved. The first bill of indictment 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. unto the 11. The last bill, Ver. 12. 13. the sentence of judgement, in the latter part of the 13. Ver. and in the 14. And these are the special branches of this first general The main scope of this Prophecy. part. Now the general scope of the Lord, in all this is, that the people who lived so securely in their sins, that they little or nothing regarded either the person of the Prophets, or their threatenings, might at least be awakened out of their spiritual Lethargy, when as they heard themselves summoned before God's judgement Seat, and perceived that the Lord would no longer suffer his word to be contemned in the mouth of his servants, but would plead in his own cause, and examine and try the transgressors of his laws, before his own Tribunal Seat of judgement, and so proceed to the condemnation and execution of those whom he found guilty. But let us come to speak of these special parts more particularly: the first whereof, is contained in the three first verses: wherein the people of Israel are by law convicted, and then by God's just sentence condemned. They are convicted in these words, verse 1. Hear the word of the Lord, Verse. 1 ye children of Israel: for the Lord hath a controversy 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 broke out, and blood toucheth blood. Where is set down: first, the summons and arraignment of the people; Hear the word of the Lord ye Children of Israel. Secondly, the cause hereof, which is a controversy between the Lord of heaven and earth, who is the party offended, and both the plaintiff and the judge; and the Israelites who are the delinquents and parties offending. For the Lord hath a controversy with the inhabitants of the Land. Thirdly, the crimes whereof they are accused and convicted, which are the causes moving the Lord to pursue them with his justice, because there is no truth, etc. In the handling of which points I will observe this order: First I will expound the words. Secondly observe out of The order observed in handling these verses. them such instructions as they naturally offer unto us. Thirdly I will apply them to our own times. Concerning the First, we are first to note the context, and so come to show the meaning of the words themselves. In The context. the former chapter, the Lord under certain types and Parables, comforted those Israelits which were to be afflicted, in a grievous and tedious captivity, by assuring them of his love, and that their miseries were but the chastisements of a loving father, for their good and conversion, and not the punishments of an enemy for their hurt and destruction. Now lest the secure Israelits of his own times, should take encouragement unto them, by the former doctrine of consolation, to be moved thereby to continue in their impenitency; he showeth that howsoever the Lord was purposed to be gracious unto his elect Israelits in after ages, yet he would in the mean time punish severely those heinous & enormous sins as reigned amongst them, unless they prevented his judgements by their unfeigned repentance. And this is the context: now let us come to the meaning The people's summons. of the words. Hear the word of the Lord ye children of Israel. Wherein the Prophet summoneth the people to appear before the Lord, to answer unto such things, as should be The exposition objected and laid to their charge. For as, judges, before they suffer any to be accused or condemned, do cause their clerk or crier to summon and call forth the party, to see what he can answer for himself; so doth the Lord take the same judicial course with sinners, for the approving of his righteous judgements; that is, he citeth them before he accuseth them, and accuseth them before he condemneth them. The which summons he pronounceth sometimes immediately by himself, as when he cited Adam to appear before him Gen. 3. 9 in Paradise, Gen. 3. 9 And thus he summoneth men when as he speaketh unto their hearts & consciences by his judgements and punishments: And sometimes by his Ministers, and that either men or Angels: by men as by his Prophets & ambassadors, an example whereof we have in this place: the like whereof we have Esa. 1. 18. jer. 2. 4. 5. Mich. 1. 2. Esay. 1. 18. jere. 2. 4. 5. Mich. 1. 2. and 6. 1. 2. 3. and 6. 1. 2. 3. etc. By Angels either in this life, when he maketh them his instruments and ministers of his afflictions, judgements and punishments, or at the end of the world, when as the archangel with the sound of his trumpet, shall summon all men to appear before the tribunal seat of God's judgement; of which we may read Math. 24. 31. Mat. 24. 31. 1. Cor. 15 52. 1. Thes. 4. 16. The drift of the summons. 1 Cor. 15. 52. 1 Thes. 4. 16. Now the main drift of these summons is, to move the people to hear with greater reverence, care and conscience, the reprehensions and comminations which after follow: for howsoever they might have some reason to neglect and contemn them, if they regarded the Prophet's person and the meanness of his quality & condition, yet there was great cause why they should hear them, not only with reverence but also with fear and trembling, if they considered that he was but a crier, who summoned them in the name and at the appointment of the supreme judge of heaven & earth; and but a mean ambassador, who delivered unto them not his own words, but the embassage of his glorious and most mighty king, from whom he is sent. But let us more specially consider of those arguments The arguments here used to move attention which are contained in these summons, proclaimed by the Lord's Crier, whereby he moveth them to receive his message with attention, fear and reverence: The first is taken from the manner of his speech, which is used when matters of great weight and importance follow, and therefore is not to be harkened unto negligently, or lightly to be regarded. The second is taken from the person of him, from whom this message is delivered; namely, because it is jehovah that speaketh unto them, who created them, and continually preserved them, who is all-sufficient to reward those who hearken unto him, and almighty to punish those who neglect his word: who had given unto them many testimonies of his love, and multiplied upon them all his benefits, above all other nations of the earth; who did not reprehend and punish them for malice to their persons, or other sinister respects, but that he might preserve them from utter destruction, if they would repent and forsake their sins, or glorify his justice in their punishments, if by no means they would be reclaimed, but obstinately persist in their sins, after they had so often warning. The third reason to move them to hear and obey the voice of the Lord summoning them by his Prophet, is taken from their own persons, to whom the message is delivered; in that they were the people of Isel, descended of the holy patriarchs, chosen amongst all other nations to be Gods peculiar Church and people, with whom God had made a covenant, and had on his part most absolutely performed it, preserving them from their enemies, and multiplying upon them all his benefits. And this is the people's summons, where by they who had The controversy between the Lord and the people of Israel. a long time neglected the word of the Lord in the mouth of his Prophets, were now cited to answer their contempt before the Tribunal seat of God's judgement. Now followeth the cause of this summons, which is, for the trial of a controversy between the Lord and the people of Israel. For the Lord hath a Controversy with the Inhabitants of the Land: Where first, we are to consider the nature of this controversy, and secondly, the parties between whom it is controverted. God's controversies with a people are either verbal or real: Verbal, when as by his word, either immediately pronounced by himself (as we may see in the example of Cain) or by his Ministers he reproveth, convinceth, and condemneth a people for their sins, and threateneth his judgements due unto them: Real, when as a people notwithstanding God's reprehensions and threatenings continuing in their impenitency have deserved punishments inflicted upon them. Of both which kinds of controversies this place may be understood, but yet principally as I take it, of the latter. For whereas the people had long contemned Gods verbal contentions, by the Prophets, and continued in their impenitency, without any amendment, the Lord now threateneth that he will contend with them after another manner: namely, by inflicting upon them his real judgements, seeing words would not prevail with them. The like place to this we have. Gen. 6. 3. Therefore the Gen. 6. 3. Lord said, my spirit shall not always strive with man, because he is but flesh, and his days shall be an hundred and twenty years: The meaning is, that because the world was rooted in a desperate wickedness, and would not be reclaimed by his spirit preaching unto them by righteous Noah, therefore he would no longer contend with them in verbal controversies, seeing they were wholly carnal and corrupt: but would bring upon them real punishments, and that within the space of an hundred and twenty years, unless in the mean time, they prevented his judgements by turning from their sins by true repentance. So here the Prophet telleth them, that because God's word was of no force with them for their amendment, the Lord would no longer thus strive with them, and seeing his Prophets and their reprehensions were derided, neglected, and contemned, therefore he would take his own cause into his own hand, and contend no longer verbally, but really with them, proceeding from words to blows, from threatenings to punishments. The parties between whom this debate is, are the Lord The parties between whom the controversy is. and the people of Israel, which are here called the inhabitants of the land; whereby he implieth, First that the Lord himself was now become their adversary, seeing there is no controversy or contention but between adversaries; as though he should say; the contention shall not be hereafter between you and the Prophets, because ye contemn their persons as weak and base men, and deride and neglect their admonitions, reprehensions, and threatenings, as though they were false and ridiculous; but between the Lord himself and you, who is most wise to find out your sins, and most just to punish them. And this controversy shall be begun in the Court of Conscience, before the Tribunal Seat of God's judgement, where by the law which you have transgressed you shall be convicted, and after shall be fully determined when as he shall inflict upon you, such real punishments as your sins have deserved. Secondly, he hereby implieth that the Israelites are guilty of enormous sins, and grievous transgressions, when as he saith, that the Lord hath a controversy with them; for such is God's exact justice, that he sueth none, but such as are indebted unto him, neither contendeth he with any, but only such as have wronged and offended him. Thirdly, whereas he saith, that the Lord had this controversy with the Inhabitants of the Land: hereby first he convinceth them of their breach of Covenant, which they had made with God; for howsoever the Lord had made good his promise, in driving out the Canaanites, and giving unto 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 unto his laws. Secondly, he aggravateth their sins and gross ingratitude, in that after the Lord had cast out the Canaanites, the ancient inhabitants of this country, for their Idolatry and other sins, and given this land to the people of Israel for their possession, that therein they might make profession of his true religion, and glorify his name by worshipping and serving him according to his will; they nevertheless neither remembering gods judgements inflicted upon the Canaanites, nor his mercies multiplied upon themselves, forsook the covenant of their God, broke his laws, committed idolatry, and all other outrageous sins, and so defiled the land with the same sins for the which the Canaanites were expelled, in the which gods true religion, holiness of life, and righteousness should have reigned and flourished. And this was the cause or matter of their indictment; in all which the Prophet aimeth at this, that he might bring the people to true repentance upon some hope of their reconciliation; for whereas he saith that the Lord had a controversy with the people, he doth herein include a secret admonition, that seeing the Lord was not only far mightier than they, but also had the law & equity on his side, therefore they should labour after reconciliation, by turning unto him by unfeigned repentance, for other means there was none to escape his just judgements. And this is indeed the main end at which the Lord aimeth in all his threatenings, namely that those his people whom he threateneth hearing of his judgements, might prevent and escape them by their repentance. For as a loving father when he threateneth his child, showeth that he hath no desire to punish him, seeing by threatening he giveth him warning to desist from his faults, that so he may escape: so our gracious and heavenly father, threateneth his judgements in the ministery of the word, that hearing them we may avoid them, by forsaking our sins and humbling ourselves before him, and this end of the Lords contending with his people is plainly Esay. 1. 18. Eze. 33. 10. 11. jer. 18. 7. 8. expressed. Esay. 1. 18. Ezech. 33. 10. 11. jer. 18. 7. 8. And so much concerning the cause why the Israelits are arraigned: Now we are to speak of the particular crimes The sins whereof the Israelits are accused and condemned. whereof they are accused, convicted and condemned; and these are of two sorts: the first privative or sins of omission, verse. 1. the second positive or sins of commission. verse. 2. The sins of omission whereof they are accused, either respect their neighbour or God himself: those that respect their neighbour are reduced to two heads. First sins of injustice under the word truth. Secondly, neglect of mercy. The sins which respect God are all included under one, namely that there was no knowledge of God in the land, and consequently no religion, no faith, no obedience. The first sin whereof he accuseth them is, that there The first sin, that there was no truth in the land. was no truth in the land: for the understanding whereof we are to know, that truth respecteth either the mind and heart, and then it is called simplicity or integrity, or else the outward carriage and behaviour, and that either in our words or speeches, which properly is called verity; or else in our works and actions, which is called justice or upright dealing. Whereas therefore he chargeth them that there was no truth in the land, the meaning is, that there was no simplicity or integrity in their minds and hearts, no verity in their speeches, nor justice in their actions: and because virtues and vices are contraries without mean, so that the denying of the one in a subject capable of it, is the affirming of the other; therefore hereby he implieth when he saith there was no simplicity in the land; that it was full of hypocrisy and dissimulation; and when he affirmeth that there was no verity, he implieth 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 sin whereof he accuseth them is, that they The second sin, that they wanted mercy. were without mercy; the word signifieth either benignity or beneficence, and in the former signification it is referred to the mind and heart, 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 works of charity and christianity: as when in our words we are ready to help and benefit our brethren by exhortation, counsel, consolation, admonition and reprehension: and in our works, by defending them with all our power, and relieving them with our riches. Whereas therefore he chargeth them to be without mercy, his meaning is that they were destitute of all these virtues, and neglected all these christian duties; and contrariwise he implieth, that their minds were full of malice and cruelty, their words rotten and unsavoury, their works replenished with oppression, violence and barbarous inhumanity. And these were the sins which respected their neighbours, and the breach of the second table: their sins which immediately respected God are all comprehended in this, that there was no knowledge of God in the land: under The third sin, no knowledge of God. which particular he compriseth the neglect of all the duties enjoined in the first table, and of all religion & piety; for as from the true saving knowledge of God, as from the root of all graces, there springeth Faith, affiance, hope, love, the fear of God, obedience, and all true worship of God: so contrariwise ignorance is the root of all impiety, infidelity, diffidence, presumption, despair, hatred of God, contempt, disobedience, superstition & idolatry. And therefore whereas he chargeth them that they were without the knowledge of God, he necessarily implieth that they were utterly destitute of all grace, piety and all true religion, and guilty of the breach of all the commandments of the first table: for where the root is dead there the branches must needs perish. Now these their sins are aggravated, in that he saith, that there was no verity, mercy, nor knowledge of God in the Land. First, in that it was a Land which God in great mercy had bestowed upon them, to the end, that therein they should worship and serve him; a land wherein he had protected and preserved them; a land wherein he had plentifully afforded unto them the means of attaining these graces of truth, mercy and knowledge: namely, his Word and Sacraments. Secondly, in that this impiety and neglect of Religion, did not only lurk in some few corners, but overspread the whole land: neither were there only some few men tainted with these vices and corruptions, but generally the whole body of the people. So that they did not only hide these sins as being ashamed of them, but being come to be 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 himself will contend with those who contemn the ministery of his Prophets. doctrines which are to be observed are these. First, we here learn that if God's Prophets have long contended with a people in God's cause, as his advocates, and do not prevail with them, by causing them to humble themselves before him by true repentance, than the Lord will take his cause into his own hands, and ceasing to contend with them any longer by his word and spirit, will prosecute his controversy with them by afflictions and punishments; and if having often sent his Ambassadors with reasonable conditions of peace, men neglect them, and refuse to hearken unto their embassage, then will this powerful king march against them with an army of his judgements, and never cease encountering them with his plagues, till he hath either humbled or destroyed them. And this appeareth in this place, as also Gen. 6. 3. In the example of the jews, led captive into Babylon, Gen. 6. 3. and afterwards destroyed by the Romans'. So that God first dealeth with men by his word; and than if this will not prevail, by his chastisements; and lastly, if these will not reform them, by his destroying plagues and punishments. Would we therefore escape his corrections? then let us suffer ourselves to be reform by his word: would we not be destroyed by his fearful punishments? then let us labour to profit by his gentle chastisements. The use hereof serveth for the comfort of God's faithful A comfort for God's ministers. Ministers, when their persons are disgraced and contemned, and their ministery neglected and dirided by wicked men; then they are to remember that they being the Lords advocates to plead his cause against an impenitent people, are sure to be strongly backed by the Lords own power, whereby those shall be brought under, who would not submit themselves to be ruled by the sceptre of the word. Secondly, it serveth for the terror of all those scoffers A terror for contemners of God's word. and desperate wicked men, who contemn and deride those threatenings, which they hear denounced in the ministery of the word against them for their sins: for let such know, that if they will not be reclaimed from their wicked courses, by the ministry of God's Prophets, the Lord himself will follow his own 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 observed, is God's judicial course The just administration of God's judgements. of proceeding in the execution of his judgements: although being infinite in wisdom, power, and justice, he might suddenly inflict his punishments upon sinners, as soon as they have offended, yet first (to approve the justness of his judgements) he doth in the Ministry of his word summon them before his seat of justice, arraign and convince them; that so they may be moved to sue for a pardon, by turning unto God by true repentance, & hereby prevent deserved punishments. So he sent Noah to the old world, before he brought the Deluge: Let to Sodom, before he destroyed it with fire and brimstone: Moses to Pharaoh, before he drowned him in the red sea: The Prophets to the jews and Israelites, before he brought them into Captivity: and our Saviour Christ and his Disciples, before their utter destruction and desolation. All which as it serveth to commend Gods merciful justice; so also to condemn the hardness of men's hearts, and to leave them without excuse, who will not after so manifold warnings turn from their sins, by unfeigned repentance, that so they might escape these fearful punishments. Thirdly, whereas he calleth this summons to judgement, That the ministry of the word is Gods own voice. the word of the Lord, which notwithstanding was pronounced not by the Lord immediately, but by the Prophet: hence we learn that the voice of God's messengers in the Ministry of the word, is to be esteemed as the voice not of mortal men, but as the voice of the everliving 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 spoke by his Prophets. And our Saviour Christ saith that they who hear his Disciples and Ministers, do hear him; and they who contemn them, contemn him. Luke. 10. 16. And Luk. 10. 16. thus have the faithful always esteemed the ministery of the word, even as the voice of God himself. 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 esteem of it, if ever we mean to find it to be the strong power of God to salvation unto us. When therefore in the ministry of the word, we hear sweet consolations offered to all that mourn, we mourning are to be comforted hereby, even as if the Lord himself from heaven should speak comfortably unto us: when we hear Gods judgements denounced against all unrepentant sinners, we living in our impenitency, should no less be terrified hereby, then if the Lord even with his own thundering voice should proclaim them against us, etc. Fourthly, whereas he saith, that the Lord had a controversy God's mercies no just cause of security. with the inhabitants of the Land, upon which he had bestowed so many benefits: hence we learn, that God's former mercies, multiplied upon a people, should be no motive to persuade them securely and presumptuously to continue in their sins without repentance, as though they were exempted from God's judgements: nay rather the experience of God's goodness should work in them amendment; otherwise they are to assure themselves that if they abuse gods grace, unto wantonness, impenitency, and forgetfulness of him, the Lord will more speedily and fearfully punish them then any other. If the Lord have given us pleasures, and we abuse them, the greater shall be our torments. Apoc. 18. 7. If he Apoc. 18. 7. give us power and authority, and we thereby become more insolent, proud and rebellious, our judgements shall be the more increased, for the mighty shall be mightily tormented. Wisd. 6. 7. If his Gospel and true Religion, and we bring Wisd. 6. 7. forth no fruits thereof, neither live according to our holy profession, it will not delay but hasten our punishments. 1 Pet. 4. 17. jer. 25. 29. 1 Pet. 4. 17. jere. 25. 29. And secondly whereas the Lord denounceth his judgements against the inhabitants of the land generally: here we learn that a general defection, shall be 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 impunity: but he inflicteth God punisheth national sins with national punishments. upon national sins, national punishments: for it as easy with him to punish a whole country as one private man▪ And therefore let us take heed, that we do not follow a whole multitude unto evil, nor suffer ourselves to be carried away in the common stream of sin, lest the Lord also sweep us away in the universal deluge of his punishments. Fiftly we may here observe, what is the cause of all controversies That sin is the matter of controversy between God and us. between the Lord and the inhabitants of any land; namely their sins whereby his law is transgressed. If therefore we would not have the Lord, to be our enemy and adversary, if we would not have him to summon and arraign us before his judgement seat, and being convicted to condemn us to punishment; let us fly sin, or having sinned let us sue for pardon and reconciliation, by turning unto the Lord and bewailing our sins by unfeigned repentance. It is the wise man's counsel, that we strive not with a Eccles. 6 10. Eccles. 8. 1. mighty man, lest we fall into his hands. And our Saviour adviseth us to agree with our adversary quickly, Math. 5. 25. Math. 5. 25. 1 Cor. 10. 22. What folly then is it in us, by our sins to make God our adversary, who is omnipotent, and not our adversary only to accuse us, but also our judge to condemn us? or if we have caused a controversy between us by our sins, what madness is it to defer the seeking of our reconciliation with him, by turning from our sins by unfeigned repentance? For if it be a fearful thing to fall into the hands of a mighty man, how terrible is it to fall into the hands of the everliving God? As the Apostle speaketh Heb. 10. 31. If Heb. 10. 31. one man sin against another the judge shall judge it, but if a man sin against the Lord who will plead for him? as Ely speaketh 1 Sam. 2. 25. to his sons. 1 Sam. 2. 25. And these are the doctrines to be observed out of the The doctrinea arraignment of the children of Israel before God's tribunal; now let us in the next place consider what instructions may be gathered out of their particular indictment, and out of the special crimes laid to their charge, which are either sins of omission in this verse, or of commission in the next. Where first we are to observe, that to neglect a duty commanded, To neglect a duty is as well a sin as to commit a vice forbidden. is reputed in God's sight a grievous sin, as well as to commit a vice forbidden; and that we make God our adversary, when he findeth us empty of goodness as well as when we are replenished with evil: that though we never actually committed any sin, yet if we have omitted those duties which God requireth it will be sufficient matter for our condemnation. Meroz was cursed, not for sighing against god's people, but because they did not assist them in the battle against the mighty. judg. 5. 23. Dives was tormented in hell not for taking away food from Lazarus, but because seeing him in want he did not relieve him. Luk. 16. The unprofitable servant was cast into utter darkness, not for misspending God's talent, but because he had not well used it to his masters advantage. 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 empty of the oil of faith, charity and a good conscience. Mat. 25. 3. And the reprobate are condemned at the day of judgement, not for taking the meat from the hungry, but for not feeding them; not for dislodging the stranger, but for not entertaining him; not for stripping the clothed, but for not clothing the naked, not for hurting and injuring the sick and prisoner, but for not visiting and comforting them. Verse 41. 42. etc. The reason hereof is, because we being the Lords servants, it is not sufficient Mat. 41. 42. that we do not serve God's enemies, or that we spend our time in idleness, and serve no body; but we must do faithful service to him our Lord and Master, for which end he hath created and redeemed us, and spend our lives not only in abstaining from evil, but also in doing of good. Moreover virtue and vice being extremes without mean, hereof it followeth that the absence of the one, in a subject capable of it, argueth the presence of the other: so that if we be destitute of virtue, we are replenished with vice: If our houses be clean swept and empty of God's graces, they become forthwith fit habitations for unclean spirits: if we be Mat. 12. 44. not endued with knowledge, we are blinded with ignorance: if we be destitute of faith, we are full fraught with infidelity: if we cease to do good, immediately we begin to do evil. And therefore our sins of omission, being always accompanied with sins of commission, are sufficient matter of indictment, for our just condemnation whensoever the Lord shall summon us to appear before him. The use hereof is, that we do not with simple idiots That we must not bless ourselves in our harmlessness. bless ourselves, because we are harmless and do no man wrong, and because we abstain from such gross impieties, as we see others commit; for the Lord requireth that we not only refrain from evil, but also that we do good: so that it is not sufficient that we do not scorn God's worship, if we do not also religiously serve him; nor to abstain from biaspheming God's name, if we do not also glorify it; nor to forbear doing wrong to our neighbour, unless also we be ready to perform the duties of justice, charity and christianity towards them. Secondly, out of the order which the Prophet useth in The duties of justice the true Touchstone of the duties of Piety. reprehending the people's sins, we may observe that he first convinceth them of their sins against their neighbours, and then of their sins committed against God: and this method is usual in the Scriptures, which the holy Ghost observeth: first, that he may beat down the pride and vain boasting of hypocrites, who are ready to brag of their knowledge, faith, love of God, and other hidden graces, though they be destitute of the love of their brethren, and barren of good works. And therefore he bringeth such as these, who make a golden show of spiritual and inward graces, in respect of God, to the true touchstone of outward obedience, and the external works of charity and mercy towards their brethren; to the end that if they will not abide this trial, it may appear, that though they make never so glittering a show of spiritual and hidden graces yet they are nothing but dross and Copper guilt. And this is the Touchstone which Christ giveth us, to discern a Hypocrite from a sound professor, namely, by their fruits, Mat. 7. 16. By their fruits ye shall know them. And the Apostle james. Chap. 2. 18. Show me thy faith, by thy works. The Apostle john likewise. 1. joh. 4. 20. If any man say I love God, and hate his brother, he is a liar, etc. And Chap. 2. 4. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. Verse 9 So our Prophet knowing how ready the hypocrites of his time, were to brag of their Religion towards God, doth convince them of the want hereof, by laying open their injuries and cruelties towards their neighbours. Secondly, this is done for the behoof and benefit of God's children, who by reason of their natural blindness, and self love, cannot easily spy out their secret and hidden corruptions, but contrariwise are ready to flatter themselves, with an opinion of a great measure of their spiritual graces: these also are to examine themselves by this touchstone, for their love of God is not much, if their love of their neighbour be but a little: their faith is not strong, if their obedience be but weak: their knowledge is not great, if their practice be but small, and their Religion is rootelesse, if it be but fruitless. Thirdly, whereas he includeth the breach of the first table, The true know ledge of God the fountain of all sound Obedience. and all manner of impiety against God, under this one particular, that there was no knowledge of God in the land: hence we gather, that as true knowledge of God, is the fountain of all true obedience: so contrariwise ignorance is the cause of all neglect of Religion, of all impiety and wickedness. And this may further appear, both by reason, and Ignorance the root of all sin. also by manifold examples. By reason, for they that know neither God, nor his will, they are ignorant of that which pleaseth him and displeaseth him, and therefore though they had some good intention to serve God, yet they must needs displease him, through ignorance and error. Again whosoever sinneth, he also erreth according to that. Prou. 14. 22. Prou. 14. 22. Do they not err that imagine evil? and those that err do err either through ignorance or wilful maliciousness. Thirdly, for this cause sinners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such as are ignorant, and through ignorance are deceived. And sins are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Ignorances'. Heb. 5. 2. and 9 7. Heb 5. 2. & 9 7 So also this appeareth by examples. For this was the cause of Adam's transgression; because he knew not God's truth, both in his promises and threatenings. Gen. 3. Of the sin of Gen. 3. the Israelites; for the Lord himself rendereth this reason, why his people erred, because they had not known his ways. Psal. 95. 10. This made the jews to err because they knew not Psal. 95. 10. the Scriptures. Mat. 22. 29. This caused them to crucify the Lord of life. Act. 3. 17. And to become proud justiciaries, testing Act. 3. 17. in their own righteousness, because they knew not the righteousness of God. Rom. 10. 3. This was the cause of the Rom. 10. 3. Gentiles Idolatry. Gal. 4. 8. But when ye knew not God, ye Gal. 4. 8. did service to them which by nature were not Gods. And of Paul's persecuting Gods Saints. 1 Tim. 1. 13. 1 Tim. 1. 13. And as this Ignorance is the cause of all vice and sin, Ignorance turneth good inclinations into sin. so it maketh all our inclinations which are good and virtuous, being guided with the light of knowledge, to degenerate and become evil: for example, Religion joined with ignorance bringeth forth Idolatry: devotion joined with Ignorance, begetteth superstition: hope blinded with Ignorance, becometh presumption: and fear hereby is turned into desperation, etc. Secondly, we here observe, that as ignorance is the fountain Ignorance the cause of punishment. of all sin, so also it is the cause of all punishment, for when a land is destitute of the knowledge of God, then doth the Lord proclaim, that he hath a controversy with that people, and that he will after a real manner plead against them, till he hath destroyed them with his judgements. And indeed many are the evils which in the Scriptures are threatened against men for this sin of Ignorance: as for example, the Lord threateneth that he will laugh at their destruction, & stop his cares at their prayers, who hate knowledge. Prou. 1. 28. He punisheth it with Captivity, Esay. 5. 13. Pro. 1. 28. Therefore my people is gone into captivity, because they had no Esay. 5. 13. knowledge. With desolation Esay. 27. 10. The defensed city shall become desolate etc. 11. For it is a people of none understanding; Esay. 27. 10. 11 therefore he that made them shall have no compassion of them. It bringeth destruction and moveth the Lord to forsake us. Hos 4. 6. It maketh men subject to the curse and wrath of God; and therefore the Prophet boldly prayeth Hos. 4. 6. that the Lord would pour out his wrath, upon them that do not know him. jere. 10. 10. Psal. 79. 6. It maketh them strangers jere. 10. 10. Psal. 79. 6. Ephe. 4. 18. from the life of God. Ephe. 4. 18. and also from life everlasting; for as he that is ignorant of the way, cannot come to the journeys end, so they who are ignorant of the means of coming to eternal life can never attain unto it. In a word it maketh men subject to god's vengeance at the day of judgement; for the Apostle telleth us. That the Lord will come in flaming fire, to render vengeance to those that do not know him. 2. Thes. 1. 8. 2. Thes. 1. 8. The use of this doctrine serveth first, to refute the practice of the Papists, who use all means to extinguish the light of Popish patrons of ignorance reproved. knowledge, and to bring into those lands wherein they have any authority, more than Egyptian darkness, and barbarous ignorance. To which purpose they take away the preaching of the Gospel, the only ordinary means of begetting faith, yea they cannot endure that the people should enjoy the sunshine of the scriptures, but interpose between it and their understanding, the dark cloud of an unknown tongue; they cannot abide that they should behold this radiant Pearl, & most precious diamond, which would send forth his bright rays in the darkest night of ignorance, but keep it close hidden and fast locked from them, under the lock of an unknown language, persuading the people that they may be most devout, when they are most ignorant, and that being destitute of any true faith of their own, they are notwithstanding in good case if they have only an implicit faith, whereby they believe as the Church believeth, though they know not what. But let all such know who have wilfully suffered themselves to be hoodwinked with this thick vail of ignorance, that these Romish shavelings, do notably abuse the people to their perdition, seeing they take away knowledge, the root and foundation of all grace, virtue and obedience, and bring in ignorance the fountain of all error, sin and wickedness; and consequently make whole nations & countries liable to God's judgements, because the knowledge of God and his true religion, is banished from amongst them. Secondly, it serveth for the reproof, of those ignorant Ignorant idiots reproved. idiots, and secure worldlings, who content themselves to live still in ignorance, being utterly destitute of the knowledge of God and of his religion, and imagine that they are religious enough, if they have a good meaning, and that they are exempted from gods judgements, and highly in his favour, if they be of a civil conversation and honest behaviour; though in the meantime they remain wilfully blind, shutting their eyes against the light, and contemning or at least carelessly neglecting all means of knowledge. But let such know that being destitute of knowledge, they are also destitute of all saving grace, and that living in ignorance, they live also in their sins; and consequently have God their adversary, who will contend with them, and unless they repent adjudge them to deserved punishments. Lastly, this serveth to stop the mouths of those, either Slanderers of the Gospel refuted. foolish, or malicious slanderers; who accuse the preaching of the Gospel, as the cause, which hath impaired the state of the land, both by making it more to abound with sin, & also more liable to God's judgements. It was never good world say they, since this new religion came in, and since there was so much preaching. Never so much infidelity, hypocrisy, dissimulation, fraud, oppression, and cruelty. Never such want and scarcity, plague and sickness, and all sorts of miseries. But let such know that not the preaching of the gospel, is the cause of all this, but the neglect and contempt of the Gospel preached; and because whilst the light of God's word shineth, yet men love darkness more than light, and therefore are justly given over of God to a reprobate sense. It is not our too much knowledge, which is the cause of our sins and punishments, but our great ignorance, notwithstanding the Lord hath a long time granted plentiful means of knowledge: and as well may we say, that the light of the Sun causeth men to stumble, and go out of the way: that the faithful surgeon and good salve do make the sore: that the judge maketh the thief: or that the Law doth make transgressors: as that the word of God, or the knowledge thereof, should be the cause, either of our sins, or of our punishments. And so much for the doctrines which are to be observed Application. out of this first verse. Now in the last place, let us apply that which hath been said, to our own times, for our own use & benefit. And to this purpose let us examine, what similitude there is between the land of Israel, as it was in the time of Hosea, and our own Country in these days; and whether we are not guilty of the same sins, whereof they are here convicted: to the end that if we prove clear and innocent, we may have the comfort hereof in our own consciences; or if we be found alike faulty, that we may humble ourselves by unfeigned repentance. Otherwise let us assure ourselves, that if there be between us similitude of manners, there shall also be similitude of punishment, if we be guilty of the same sins, the Lord will take the same course with us; that is, he will summon and arraign us before his judgement seat, where being convicted, we shall be condemned to suffer the like, or greater punishments. The first sin whereof he accuseth them is, that there Truth greatly faileth amongst men. was no truth in the land: in which respect, if we examine the state of men in these days, we shall find that there is but too great similitude between us and them For may we not in our times, and in our land, take up the complaint of the Prophet, that there is no truth? may we not justly say of these times, as the Prophet Esay of his, namely, that truth is fallen in the street, and that it so faileth, that he who refraineth from evil maketh himself a prey? Esa. 59 14. 15. For that we Esay. 59 14. 15 may come to particulars: where are those simple hearted Nathaniels, in whom there is no guile? how small is the number Simplicity of heart esteemed folly. Psal. 15. 2. of those faithful men, who speak the truth from their hearts? where almost shall a man find, that integrity, simplicity, and uprightness of heart, which is in so many places of the Scriptures commended unto us, both by precept and by example? Nay, rather is not this simplicity so much hated, that even the name itself is had in reproach? for a simple man and a fool are commonly used in the same signification: and contrariwse he is reputed most wise, who is most deceitful, double hearted, and void of truth. Is not every where the serpentine subtlety in great request, & in the mean while the simplicity of the Dove, not only contemned, but also derided, as if it were sottish folly? is it not a chief point of policy in our days to pretend one thing, and intent another? to dissemble hatred with lying lips, and judas-like to betray under colour of kissing and embracing? by all which it clearly appeareth, that there is no truth, that is, no simplicity nor sincerity in the hearts of men. But as truth is banished from the heart and reins, so also Truth of speech much decayed. from the tongue and speech; for as men are double hearted, so also they are double tongued; and well may we in our times complain with David. Psal. 12. 1. 2. The faithful are Psal. 12. 1. 2 failed from among the children of men. They speak deceitfully every one with his neighbour, flattering with their lips and speak with a double heart. The wise man persuadeth us, that we be ready to buy the truth, and not to sell it at any rate. Prou. 23. 23 Prou. 23. 23. But now truth is so basely esteemed, that it is not thought worth the purchasing: and contrariwise all sorts of men are willing to sell it at the lowest prizes, as though it were nothing worth. Some part with it for nothing, speaking untruly upon no cause, but merely their own vanity: some sell it for the least penny of profit, or the lightest dram of vain pleasure. Have they committed any fault? presently truth is sold, to buy a cover of a false excuse, wherewith they may hide it from those, whom they are more loath to displease then God himself. Do they hunt after the favour of great parsonages? then truth must needs be sold through base flattery to purchase it. Would they spitefully revenge themselves upon their neighbour, and yet he shall never know who hurt him? they part with truth through backbiting and slandering, for which if at any time they are called in question, they make untruth their best salve to cure that wound which they have made with their lying tongues. In a word the least cause is thought sufficient, to make men part with truth through false speaking, and though it ought ●o be unto us most precious, yet almost every one is willing to forego it at any rate. Lastly, as there is no place left for truth in men's hearts No truth to be found in men's actions. and tongues, so neither can it easily be found in their actions and behaviour, for as this age is double hearted and double tongued, so also it is full of double dealing; and as the Prophet speaketh, justice standeth a far off. Esay. 59 14. For in this faithless age, there is no respect of keeping promise, Esay. 59 14. though it hath been backed with many protestations, when as it may be broken with some small advantage; neither is there any cable so strong which can bind men to observe covenants concluded, when their fidelity is attended with the least loss or inconvenience. In ancient times when men esteemed their credit more than wealth, their word was sufficient in any contract; but when truth began to fail the law provided for better security, that covenants should be expressed and recorded in writing, and injustice yet prevailing, seals unto these writings were annexed: But in this truthless age all this is little worth unless men be bound in a double forfeiture of wealth, from forfeiting of their honesty and credit, yea so boundless is men's falsehood in these times, that bonds are not sufficient to bind men to just and honest dealing, unless they be also chained in statutes and recognizances. The like want of truth may be observed in all states, and in all dealings between man and man, wherein truth is not Want of truth observed amongst all sorts of men. bought as being precious, according to the wiseman's counsel, but sold at vile prizes: It is sold by states men for treacherous policies; of Magistrates for rewards, friendship, or respect of persons; of Lawyers, for fees; it is commonly sold of shopkeepers, that by the sale of truth, they may make their wares more saleable; of Artificers, who supply all defects, either of their labour or bad stuff, by untruth and falsehood. And as this is the state of Court and City, so also of the Country, where a man shall find that the simplest have wit enough to betray the truth; and the poorer that the people be, the more ready are they to sell truth at the basest rate. And I would to God, this want of truth, were wanting in the Church, and that in the banishment of truth out of the common wealth, yet the Church might be a sanctuary and place of refuge, where it might retire itself, and besafe guarded from violence; but alas in these days, it is far otherwise, for many in stead of God's truth, preach their own fantasies & frothy conceits of wit, raking in the puddle of Popists postils, that they may stuff their Sermons with such dotages of wit, as better beseem the Stage than the Pulpit: leaving in the mean time the pure fountain of God's word, as though these waters of life were not worth the drawing, and loathing to bring any sound exposition of their Text, because they imagine such vulgar simplicity to be a great disparagement to the acuteness of their wit, and therefore they choose rather to wrest and wring the scriptures unto such senses, as shall serve to be fit foundations, whereupon they may ground their idle quirks, and witty fooleries, then to deliver any sound interpretation, whereout they may gather any wholesome doctrine, and profitable instructions: wherein they utterly forget the presence in which they stand, the end wherefore they are sent, the majesty and authority of the embassage, and the gravity required in such ambassadors; and plainly show, that they aim not at the saving of souls, or the building of men up in Christ, but that they gape after the wind of vulgar praise; that they envy poets their fantastical wits, and therefore contend with them for the Laurel, who shall most abound in giddy conceits; that they labour to rob Players of their popular applause, and to get to themselves their thronged audience, when as their hearers may receive as much delight, and as plentifully furnish their treasury of wit▪ by coming to their exercises, as by frequenting the theatres. Others there are who with Ahabs' Prophets betray the truth through base flattery; dissembling the truth because it procureth hatred, and teach lies because they think this the best ladder whereby they may climb unto preferment: and such are those who preach prosp eritie, where the Lord threateneth ruin; who proclaim peace where the Lord denounceth war; who so they please, care not how little they profit; who sow the pillows of gods mercies and put them under the elbows of obstinate and impenitent sinners, that so they may with more security, and less check of conscience, continue in their wickedness. And thus you see how much truth faileth in our days, both in the Church and common wealth; which may be Benignity and mercy barnished unto us a just cause of fear, that the Lord hath a controversy with the inhabitants of this land: the like also may be said of mercy, whether we understand thereby, benignity and compassion, or beneficence, consisting in the actions of charity and christianity. In respect of the first, we may well acknowledge, that this is the iron age of the world, wherein the most part of men are cruel, hard hearted destitute of all pity and compassion, and quite senseless in the feeling of their neighbour's miseries, for who almost is touched with such a fellow-feeling of other men's calamities, as becometh those who profess themselves members of the same body? who is ready to mourn with those that mourn, or to be a copartner in another man's grief, if he be not also partaker in his misery? who being well clothed feeleth cold, when he seethe another's nakedness? who abounding in wealth, compassionateth another's want? who enjoying liberty, is touched with the sense of that wretchedness which others feel that are imprisoned? who living in health, groaneth at another's sickness, or who living in security, is touched with fear when he seethe his neighbour's dangers? and yet we boast ourselves to be members of Christ jesus, and fellow members one with another, though we be destitute of all compassion and fellow feeling. The like want also we have of Christian beneficence, The great want of Christian beneficence. and of the works of mercy: for the coldness of Charity in the heart doth cause it also to freeze 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 weakness, to reprehend those who sin through negligence or obstinacy, to counsel the simple or to comfort the distressed? And contrariwise how many are there amongst us, who are content to be Satan's 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 weak, by their unsavoury profane and filthy communication, to applaud men in wicked courses, and by insulting over those who are in misery, to add affliction unto 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 hospitality almost q●●●e decayed, and almsdeeds utterly neglected? are not those goods which God hath bestowed upon the Land in great abundance, wholly spent, in gorgeous attire, in maintaining of Horses, Coaches, Hounds, Hawks and Whores, in dicing, carding, masking, and reveling: or if not thus prodigally spent, yet (which is as bad) hoardward up in Miser's Chests, and worshipped as Idols? Are not men in these times, more ready to strip the clothed, then to clothe the naked? to spoil the needy of their provision, then to feed the poor? to dislodge the harboured, then to lodge the harbourless? to cast into prison, then to relieve the imprisoned? witness our streets, wherein we see daily many pampered Horses, and neere-starued people: witness the stately houses in the Country, abandoned by their masters, because they have no other means to abandon their poor neighbours; as though these Babel's were built for the honour of their majesty, and not for hospitality, for show and not for use: witness the prisons replenished with prisoners, either for small or desperate debts, laid in by cruel creditors, rather for merciless revenge, than any hope of satisfaction: witness the complaints of the needy, and cries of the distressed, which daily ascend up into heaven, and move the Lord to take the cause of the poor into his own hand, and to proclaim a controversy 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 piety & sound Religion. duties of justice and Charity; but also unto God, in the duties of piety, and of his worship and service: for if we make a general search through our whole people, we shall find that there is little knowledge of God in the land, in respect of the plentiful means hereof, which the Lord hath granted unto us, above all the nations which are round about us. For how many are there amongst us, who despise and contemn knowledge, and the means of coming by it, continuing in the blindness of ignorance, because they wilfully shut their eyes in the clear light of the Gospel? how many securely neglect it, being wholly taken up with the world, so as they have not any leisure to seek after this precious pearl throughout the whole week? how many are there, who in their outward behaviour make show, that they respect knowledge, and seek after it, that labour in this pursuit so coldly and remissly, that they make it manifest they seek for that which they do not care to find? for how many of those who make some profession of Religion, who come to the Church, and hear the word of God both read and preached, who nevertheless remain children in knowledge, ignorant of the History of the Scriptures, and of the principles of Christian Religion, of our state by nature, of the work of our Redemption wrought by Christ, of the manner and means of our justification and salvation? how many are there who are not able to give any account of their faith and hope, in any reasonable sort after so many years of instruction? yea, how many are there, who (if we set aside the outward Ceremonies, which are subject to the senses) can put no difference between the religion of Christ and Antichrist? and howsoever in words they profess themselves such forward Protestants, that they could be content to burn for their Religion, yet in truth are not able to put a difference between the doctrine of our Church, and refined Popery? and as many amongst us spit at the devils name, and defy him in word, and yet in their lives and conversation remain his vassals, being at his beck to do him service; so many show an outward detestation of the Pope and popery, but yet their hatred extendeth no further, than the name; for either they exclaiming against the Beast, retain his mark, being not yet purged from the dregs of Popery, and Superstition, or else remain ignorant of Gods true Religion, and so lie open as an easy pray to all Seducers. And thus you see how small the number of those is, who have the knowledge of God, in comparison of those innumerable numbers of ignorant persons, which live amongst us. Now further, if we make a diligent search among those who have some knowledge, and consider how many of this number have only an historical and speculative knowledge swimming in the brain, whereby they are able to discourse of Religion: and in the mean time make no use of it, for the sanctification of their hearts and affections, or for the reformation of their lives and conversation: all which may truly be said to be without the true knowledge of God & his religion: for we are truly said to know so much only in Christianity, as we make a fruitful and profitable use of, for the purifying of our inward affections, and for the bettering of our outward actions. And if having set all these aside, we then take a view of those that remain, who know God and his Truth, and live according to their knowledge in holiness and newness of Life: we shall find the number so small, that the Lord may justly also in this respect contend with us, because there is no knowledge of God in the land. And thus you see that if the Lord should summon us to appear before him, & should arraign us before the tribunal seat of judgement, to answer for ourselves, in respect of these sins here laid to the israelites charge, we also must needs plead guilty, and put ourselves wholly upon the plea of mercy. All which our sins are much aggravated hereby, Our sins are much aggravated by gods mercies. in that they are committed by the inhabitants of this land, upon which the Lord hath bestowed many more and far greater benefits both temporal and spiritual, then ever he bestowed upon the people of Israel. Secondly, in that he hath by his omnipotent power and watchful providence preserved us, in this land from the open violence and secret treasons of our malicious enemies, especially from that more than barbarous conspiracy, whereby the enemies of gods truth had plotted by one blast of gunpowder, to blow up the whole state, ruin the Church, and overturn the whole commonwealth, which deliverance, is cause sufficient in itself alone, to move us daily with incessant praises to magnify gods mercy, and to show our thankfulness by performing unto him all holy duties. Thirdly, in that we having bound ourselves by covenant to our God; that we would embrace truth, & mercy, and increase in his saving knowledge, yet nevertheless have broken our covenant, by utter neglect of these holy duties. Fourthly, in that the Lord having given unto us, singular means, of attaining unto these rich ornaments of the soul, namely his word printed, read, and preached amongst us, and the use of his Sacraments, yet we have made no fruitful use of them, but still remain in our spiritual nakedness. Lastly, in that these are not the sins of some few persons, but generally of the inhabitants of the land, which do not hide themselves in some secret corners, but walk boldly in the open streets, being privileged from both shame and punishment, in respect of the multitude of offenders. Seeing therefore we are guilty of the israelites sins, yea and have aggravated them by many circumstances, what can we say for ourselves why we should not be subject to their punishments? Seeing there is no truth, nor mercy, nor knowledge of God in the land, what can we expect but that the Lord will contend with us, and that not in verbal controversies by the mouth of his ministers, for though we have often heard them yet we have little regarded them, but have contemned their persons and despised their threatenings; neither can we hope that he will any longer use his his fatherly corrections and gentle chastisements, for these he hath often used in vain, as for example he hath divers times summoned us by famine, sickness, plague and pestilence, danger of enemies, yea and of late laid the head of our whole state, as it were upon the block, and lifted up The gunpowder treason. the fearful axe of his fierce judgement, being ready to give the mortal stroke; and yet are we hereby nothing reclaimed from our sins, nothing moved to the performance of any holy duties. And therefore seeing neither words nor chastisements are available for our amendment, and seeing after that the Lord hath reprieved us as it were from the block yet we remain unreformed; what can we further expect but that he should in his fierce wrath sweep us away, in an universal deluge of his judgements, unless we seek reconciliation, and appease gods anger, by speedy humiliation, and unfeigned repentance. ANd so much concerning the sins of omission, whereof the people of Israel are here accused and convicted: now follow the sins of commission; whereby they had positively and actually broken Gods commandments. vers. 2. By swearing, and lying, & killing, & stealing, & whoring, Verse 2 they break out, and blood toucheth blood. In the original text, these sins are expressed in the Infinitive mood, to note their The exposition continued act of sinning. To swear and lie, & kill, & steal, & whore, is their usual custom, or common fashion, so that they do not only sometimes fall into these sins through infirmity but wilfully continue in them, and make them as it were their ordinary exercise, and common practice. The sins whereof they are here convicted and condemned, either 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 aggravated. The sins which respect God and the breach of the first Table, are all comprised under this one particular of swearing: the word here used may either signify swearing or cursing, and so is diversly translated by divers: but seeing it was the purpose of the Lord in this place to set down a brief Epitome of the people's sins, I see no reason why in our exposition, we may not comprehend them both. Yea, but this people transgressed the first table in many other respects, as namely, by their gross Idolatry, false worship, contempt of God's word, and profanation of his Sabbaths, why then doth he only here accuse them of this sin of swearing? I answer: he doth under this one particular comprehend all the rest, either because this sin most notoriously reigned amongst them, or else because this profane and false swearing is usually accompanied with all impiety, for he that maketh no conscience of vain, usual and false swearing, maketh conscience of no impiety. But let us consider what kind of swearing is here condemned, neither must we understand this of all manner and kinds of swearing, seeing a lawful Oath is in God's word commanded, as a notable part of his worship and service. So Deut. 6. 13. Thou shalt fear the Lord thy God, and serve Deut. 6. 13. and 10. 20. him, and shalt swear by his name. Chap. 10. 20. Yea and sometimes it signifieth the whole service of God, as Psal. 63. Psal. 63. 11. 11. All that swear by him, shall rejoice in him. But here only unlawful swearing is condemned, which sin is diversly committed: as first in regard of the object, Esay. 65. 16. when men swear by any thing besides the Lord alone. Secondly, in respect of the manner, when as they do not swear in truth, justice and judgement. Thirdly, in respect jer. 4. 2. of the end, when as in their oaths, they do not chief aim at God's glory▪ or their own or their neighbours good: which sin they commit who swear rashly, ordinarily, and in their rage and fury. But of this argument I purpose to speak more largely else where, & therefore I will here pass it over. The other sin signified by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is cursing and direful imprecations, which is used against ourselves, Of Cursing. or against our neighbours: against ourselves, when as rashly, vainly, and unnecessarily we invocate Gods fearful judgements against our state, person, body or soul, for the needless confirmation of some truth, either in our asseverations or promises, or for the binding of ourselves to the performance of some unprofitable or evil action. An example whereof we have in jesabel. 1 King. 19 2. Against our neighbours, when in malice or rage we desire God to pour upon them 1 King. 19 2. some grievous punishment. The which is an horrible abuse of God's name, power and justice, when as we go about to make him our instrument of unjust revenge, and the executioner of our malicious and wicked outrages: and likewise a heinous sin against our neighbours, when as our malice exceeding our power, we wish unto them those evils which we are not able to inflict. And this our Saviour condemneth, though it be used against those who curse and persecute us. Math. 5. 44. So Rom. 12. 14. Mat. 5. 44. The second sin, of which the people of Israel are accused Rom. 12. 14. and convicted, is Lying: for the better understanding Of Lying. whereof, that knowing it we may avoid it, we will consider the nature and kinds thereof. A Lie is, when by any means a man uttereth an untruth, or the truth untruly, and with a purpose to deceive. So that What a Lie is. there are two sorts of Lies: the first, when as a man speaketh not as the thing is: the second, when he speaketh the 2. Sorts of lies. truth, but deceitfully, with a desire to be otherwise understood then the truth is. The first which is a logical or a real Lie, is of two sorts: first, when as a man speaketh an untruth against his mind and knowledge, and this is the chief kind of Lying, from whence in the Latin it hath his name: for mentiri, est contra mentemire. Secondly, when a man inconsiderately and through error uttereth an untruth, thinking that he speaketh true, Which howsoever it be a lie in the general signification, yet he that uttereth it cannot be called a liar, because howsoever his words agree not with the thing, yet they agree with his mind. Only he offendeth through inconsiderate rashness, in that he affirmeth that as certain truth, of which he hath no certain knowledge, and thereby giveth offence to those that hear him, who discern the untruth but do not know the mind of him that uttereth it. Secondly, he lieth who speaketh the truth with a purpose to deceive; not knowing that to be true which he avoucheth, or thinking it to be otherwise, or knowing it to That he lieth, who speaketh the truth to deceive. be truth desireth to be understood otherwise then he speaketh it: and this is as great a sin as a plain lie; for as it is a lesser fault in regard it hath more show of truth, so it is greater because it is joined with more deceit. As therefore a man may pronounce an untruth, and yet be no liar so he may be a liar in uttering the truth, when as he doth not speak it with a simple heart. And these are the divers kinds of lying, which are here condemned; the which howsoever they seem small sins That lying is a great sin in gods sight. in the sight of men, as appeareth by their common practice, yet they are great in God's sight, and therefore carefully to be avoided by all christians: which that we may the rather do, let these motives persuade us. First, because the Lord in the scriptures hath straightly forbidden it, Leu. 19 11. Ye shall not lie one to another Eph, Leu. 19 11. 4. 25. Cast of lying and speak the truth every man to his neighbour, Ephe. 4. 25. for we are members one of another. Col. 3. 9 Lie not one to another seeing ye have put off the old man and his works. Col. 3. 1. Secondly, because it is condemned as a grievous sin, namely as an abomination to the Lord Pro 12. 22. as a sin which God abhorreth Pro. 6. 17. As being the cursed offspring Pro. 12. 22. of that wicked father the devil. joh. 8. 44. The which is to be understood not only of pernicious lies, but also joh. 8. 44. merry lies; for God condemneth it as a sin to make Princes merry with lies. Hos. 7. 3. Yea of officious & profitable lies: For truth must not be sold at any price; Pro. 23. 23. Hos. 7. 3. Pro. 23. 23. And it is unlawful to lie for God's cause. job. 13. 7. 9 and job. 13. 7. 9 therefore much less for any worldly benefit. Thirdly, as truth maketh us to resemble our heavenly father, Lying maketh men resemble the Devil. who is the author and fountain of truth; so Lying maketh men to resemble the Devil, who is the father of Lies: and as truth is the badge or cognisance of a Christian in earth, and Heir of heaven; so Lying is a note and Psal. 15. 2. token of one who is the son of perdition: for Liars have their child-part in the Lake which burneth with fire and Apoc. 21. 8. brimstone. Fourthly, because by Lying men lose their credit, so as no man will believe them when they speak the truth. Fiftly, because it taketh away the true use of speech, which Lying overthroweth the use of speech. is to express the meaning of the heart: and overturneth all humane society, contracts, and commercements between man and man, etc. Lastly, it maketh the Lord to proclaim, a controversy with us, and to contend with us by his heavy judgements, For a false witness shall not be unpunished, and he that speaketh Lies 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 God's kingdom. Apoc. 22. 15. And be cast into Apoc. 22. 15. and 21. 8. hell fire. Apoc. 21. 8. The third sin whereof they are convicted and condemned, Of Killing. is killing: whereby we are not only to understand the taking away of the life of man, which is murder in the highest degree; but also all hurts, wrongs, and injuries offered against the person of their neighbour: for as in the former verse, by the want of mercy was understood the want of love, compassion, and all christian beneficence; so by this sin of commission opposed thereunto, we are to understand the contrary vices, cruelties, injuries and oppression committed against the person and life of our brother. Again it seemeth that it was the Prophet's purpose in setting down this short Epitome of the people's sins, to bring them to an examatition of themselves by the Law of God, that so the obstinate might be convinced of their manifold transgressions; as though he should say: if you, who upon every occasion are ready to justify yourselves, would examine your hearts and consciences, your lives and conversations according to God's Law, you should find that you have broken all and every part thereof: as namely, by swearing, lying, kill, stealing, etc. Seeing then the Prophet in this place, hath relation unto the Law of God violated by them, it followeth, that as these sins are condemned in the Law, so also here. But in the Law is condemned not only the capital sin, which is specified, but all other of the same kind, with the means and occasions thereof; and therefore whereas the Prophet doth accuse them of Killing, he doth under this one word include all other their sins of this kind and nature. As first, the kill and murder of the heart, to which is to be referred all unjust anger, inveterate malice, repining envy, purpose of taking private revenge, disdain, rejoicing at other men's harms, cruelty, discord and such like. Secondly, the murder of the tongue, to which is referred, chiding, railing, cursing, scoffing, backbiting and slandering. Thirdly, the murder of the hands, under which is comprised all manner of violence against the person of our neighbour, as quarreling, fight, wounding, and killing either of his body or soul. The fourth sin is Stealing, whereby (as in the former) Of Stealing. we are not only to understand Theft in the grossest kind, as that open and violent Theft, which is called Rapina & Latrocinium, Rapine and Robbery, or that secret and deceitful Theft, which we call Furtum, that is, pilfering and stealing; but also all manner of unlawful means, whereby our neighbour is defrauded and deprived of his goods, whether they be condemned by humane Laws, or allowed and tolle rated. And this is a Tree which sendeth forth many branches: The divers kinds of theft. For either this theft is committed out of contract, or in contract: to the first we are to refer all violent and forcible courses, taken for the spoiling our neighbour of his goods. As first oppression, whereby those who excel others in power Oppression. authority and riches, are ready to devour & swallow up the poor, to grind their faces, feed upon their sweat, and even drink their blood; 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. Lions, and devouring Wolves. Zeph. 3. 3. And this oppression Zeph. 3. 3. is committed either through mere violence, and without colour of Law, which is the usual Theft of Tyrants, and cruel Landlords: or else when some show of Law is pretended; which is called extortion, and is the sin either of Magistrates, who make Laws for the oppression of the common wealth, who take bribes to betray the cause of the innocent, who press the extremity of the Law, and strictly stand upon the outward letter, though in respect of circumstances it be without all equity. Or else of officers, who enhance their fees, & grate upon the poor, delaying the dispatch of his business, unless for expedition their duties be doubled and trebled. Or else of Lawyers, who taking upon them to be the patrons of poor men's causes, become latrones of their goods: robbing and spoiling whole common wealths under colour of righting the wronged, and maintaining equity and justice. Or else of Ministers, who fleece the sheep, eat the milk, and cloth themselves with the wool, but do not feed the flock; being either utterly unfurnished of sufficient gifts, or being sufficient, neglect their duty through idleness or for ambition. Or else, this theft is committed by the people, who receiving spiritual things from their Ministers, will not communicate unto them their carnal things, but by fraudulent or violent courses withhold from them that necessary and sufficient maintenance, which both by the laws of God & man is allotted and allowed unto them. The which howsoever it is esteemed a small fault, or none at all, yet it is not only theft, but Sacrilege in God's sight, as appeareth. Mal. 3. 8. Mal. 3. 8. The second kind of theft is cloaked and disguised under the habit of lawful contracts, unto which we may refer all manner of deceit and fraud used in buying and selling, usury selling time under show of giving credit and such like. All which kinds of theft are grievous sins in God's sight, forbidden and condemned in god's 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 god's kingdom Zach. 5. 3. 4. 1. Cor. 6. 10. 1. Cor. 6. 10. The last sin, whereof they are accused and convicted, Of whoredom and the diverse kinds of uncleanness. is whoring, by which we are to understand all manner of uncleanness, either internal in the mind, or external in the body: the internal are the unclean lusts of the flesh, which are either suddenly entertained, condemned by Christ, Math. 5. 28. or nourished and retained, which the Apostle, calleth burning. 1. Cor. 7. 9 And our Prophet compareth to Mat. 5. 28. 1. Cor. 7. 9 Hos. 7. 4. a hot Oven. Hos. 7. 4. The external uncleanness of the body, is either the uncleanness of the eyes, an example whereof we have in the old world. Gen. 6. 2. In Sechem. Gen. 34. 2. In Putiphars Gen. 6. 2. and 34. 2. and 39 7 2. Sam. 11. 2. wife. Gen. 39 7. In David, 2. Sam. 11. 2. And in those fleshly men of whom Peter speaketh, whose eyes were full of adultery 1 Pet. 2. 14. 1. Pet. 2. 14. Or of the ears, when as they commit adultery with the ribald tongues of obscene persons, whilst with pleasing and tickling delight, they listen unto unchaste and filthy talk. Or of the tongue, when as men take delight in unchaste speeches, and filthy ribaldry, wherewith the hearers are offended or corrupted, and their own lusts inflamed. From which the Apostle dehorteth, Ephe. 4. 29. and 5. 4. Col. 3. 8. And which who so useth what profession soever he maketh Ephe. 4. 29. 5. 4. Col. 3. 8. yet his religion is in vain. jam. 1. 26. jam. 1. 26. Or lastly this uncleanness is committed in fact, either between unmarried persons, which is called simple fornication, or between married folks, one or both which is called adultery. That I may say nothing of those sins of uncleanness against nature, which a modest tongue cannot without shame speak of, nor a chaste care hear without glowing and blushing. All which kinds of adultery and uncleanness, are carefully to be annoyed of all christians. First because they are grievous sins. Secondly, because they are punished with a fearful measure of gods heavy judgements. For the first, Whoredom a grievous sin. adultery is a grievous sin, because the adulterer in a high degree sinneth against God, his neighbour and himself. Against God, by resisting his will, 1. Thes. 4. 3. By taking First against God. 1. Thes. 4. 3. 1. Cor. 7. 2. away the use of marriage, which is his own ordinance, 1 Cor. 7 2. By making the members of Christ the members of an harlot, & by drawing as much as in them lieth our Saviour into fellowship of their sin, 1. Cor. 6. 15. By defiling the temple of the holy ghost & turning it into a stews. 1. Cor. 6. 19 1. Cor. 6. 15. & 6. 19 Secondly, against their neighbour, and that both singular persons, and whole societies. Singular persons, as namely Secondly, against their neighbour. those whom they draw into the same wickedness and punishment; for as they sin not alone, so they do not go into hell alone, but have another at least to bear them company; so they sin against the parents of the virgin whom they defile; or the husband or wife of the married party; yea they sin against the fruit of their own body, whom they disgrace and brand with a note of perpetual infamy. Deut. 23. 2. Deu. 23. 2. So they offend against whole societies; as first, the family, by defiling it and bringing into it an Abimelech, who oftentimes doth overturn it. judg. 9 5. Secondly, against their judg. 9 5. country, by causing the Lord to contend with it, by defiling the land, and by making it to vomit out the inhabitants. Leu. 18. 25. 27. 28. Thirdly, against the Church, by Leu. 18. 25. 27 28. hindering as much as in them lieth the propagation thereof, unto which is required a holy seed. Mat. 2. 15. Mat. 2. 15. Thirdly, they sin against themselves, and that both Thirdly against themselves. body and soul. Against their body, for other sins are without the body, but this is committed against the body. 1. Cor. 6. 18. And this is done, by abusing it as the instrument of sin and sathan, which was made for the service 1. Cor. 6.. 18 of God. Secondly by weakening it, and making it subject to loathsome diseases. Pro. 5. 11. and 31. 3. Pro. 5. 3. 11. and 31. 3. Against the soul, both in this life, by besotting and infatuating it, in which respect Venus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a heart-stealer, and Cupid is said to be blind, because it blindeth the eye of reason, and darkeneth the judgement and understanding; so that he who is thus besotted goeth unawares to destruction, as a bird to the snare, Prou. 7. 22. 23. and 7. 7. Prou. 7. 22. 23. and 7. 7. But specially they sin against their souls, in respect of the life to come, for he that committeth this sin destroyeth his own soul. Prou. 6. 32. Excludeth himself from Prou. 6. 32. God's presence. 1. Cor. 6. 9 And plungeth both body and 1. Cor. 6. 9 soul into the Lake which burneth with fire and brimstone. Apo. 21. 8. Apoc. 21. 8. But as these sins of uncleanness are heinous and grievous, The punishments of the sin of uncleanness so also they are punished with fearful punishments, both in this life and the life to come. In this life, both with corporal and spiritual punishments: with corporal, as first, with poverty, and beggary, for this sin consumeth the substance, Prou. 29. 3. And bringeth a man to a piece of Prou. 29. 3. and 6. 26 bread. Prou. 6. 26. As appeareth, in the prodigal Son. Luke. 15. Luke. 15. Secondly, with perpetual reproach and infamy; for he that committeth Adultery, shall find a wound and dishonour, and his reproach shall never be put away. Pro. 6. 33. Prou. 6. 33. Thirdly, with barrenness and want of Issue, for they that commit Adultery shall not increase, as it is in this Chapter Verse. 10. Hos. 4. 10. Fourthly, with noisome and loathsome diseases, as we, have but too good experience in our own times. Fiftly, with shortness of life; for the Adulterer spendeth his strength with women, & maketh himself hoare-headed even in his youth, etc. But besides these corporal punishments, God also inflicteth upon them spiritual judgements, as blindness of mind, impenitency, and hardness of heart: whereof it cometh to pass that they are hardly reclaimed, according to that Prou. 2. 19 All they that go unto her return not again, Prou. 2. 19 neither take they hold of the ways of life. And these are the punishments inflicted upon Adulterers in this life: the which howsoever they are grievous, yet are they but small and light, in comparison of those which they shall suffer in the life to come. For the Harlot's house tendeth to death, and her paths unto the dead. Prou. 2. 18. that Prou. 2. 18. is, not only the death of the body, but of the soul likewise, So the Apostle saith, that the wrath of God is upon Adulterers. Col. 3. 5. 6. That they shall be excluded out of God's Col. 3. 5. 6. kingdom. Eph. 5. 5. For no unclean thing shall enter in Eph. 5. 5. thither. Apoc. 21. 27. And shall have their portion in the Apo. 21. 27. 8. Lake which burneth with fire and brimstone. Verse. 8. And these are the sins whereof the Israelites were accused Exposition. and convicted, the which are further aggravated by two adjuncts: the first, in these words, They broke out, the which speech is Metaphorical, borrowed from the practice of unruly beasts, which will be held in no pasture, but break through all their fences and hedges, and so wander abroad: and sometimes it is applied unto rivers running with violent & swelling streams, whose course being stopped, causeth them to break down their banks, & to overflow the whole country. Whereby he implieth, that the people were desperately given over to work wickedness, so as they would not be contained within any bounds, not restrained with any fence, namely the law of God, his fear, shame, nor punishment, but violently rushed through all these hedges, into the open pastures, and broad ways of all sin and wickedness; yea, the more they were stopped in these ill courses, the more their swelling lusts overflowed, spreading over the whole country, with an universal deluge of impiety and iniquity. The second adjunct, whereby their sins are aggravated, is expressed in these words: And blood toucheth blood. For the understanding whereof, we are to know, that blood in the Scriptures often signifieth grievous sins, together with the guilt and punishment, which doth accompany them; because he that sinneth, maketh himself guilty of his blood, which as a just punishment, he deserveth to shed in lieu of his transgression. So Leu. 20. 9 He that curseth Father Leu. 20. 9 or Mother, shall die the death, his blood shall be upon him. josu. 2. 19 Whosoever goeth out of the doors, his blood shallbe josu. 2. 19 2. Sam. 1 16 1. Kin. 2. 37 Psa. 5. 6. Mat. 17. 25. upon his head, and we will be guiltless. 2 Sam. 1. 16. 1. Kings 2. 37. Psal. 5. 6. The Lord will abhor the man of blood. And in this sense the jews cried Mat, 27. 25. His blood be upon us and our children. And thus the words are to be understood in this place, namely that they had committed heinous transgressions and thereby had made themselves subject to guilt and punishment, and in this phrase of speech, their sins are further aggravated, in respect of their multitude, implied by the plural number here used: bloods touch bloods. 2 in respect of their continual practice of wickedness, signified by this word touching; whereby he implieth that their sins were continual, and as it were contiguous one with another; so as they had no sooner committed one sin, but presently they were ready to commit another, and as it were to heap wickedness upon wickedness. And this is the meaning of the words: the doctrines which out of them may be gathered are divers. First whereas Doctrine. the Israelits who were gods people, and professed his religion, did not only fall into these sins, but were grown into a habit of committing them; hence we learn what is the nature of sin; if we yield never so little unto it, it will gain upon us; if we entertain it but once it will come again without bidding, and if we bid it welcome the second time, it will grow so strong and impudent that it will not away but become a daily guest, yea and it will not come alone, but bring with it his companions also. The best way therefore to be rid of it, is when it first offereth That we must reject the first motions of sin to enter to shut the doors of our hearts against it, and to turn it back with a frowning countenance; for if we do not give it a repulse, it will continually haunt us, till at last with his pleasing allurements it have persuaded us, to keep open house for the free entertainment of all sin and wickedness. But if we have already fallen into any sin, than our best course is quickly to expel it, and to take heed that it do not take possession of us, and so pleading custom grow to a habit and second nature: For it is our mortal enemy, and therefore as it is the best course for our safety, to keep it from entering into our coasts: so it is next the best, to give it a sharp encounter at the first entrance, and to keep it from fortifying and entrenching itself against us. It is a poison, and therefore we hazard the life of our souls, if we drink of it; but if we have already swallowed it down, our best course is presently to cast it up again, before it have dispersed itself into the vital parts, for then our case will be desperate. It is the Ague of the soul, for the curing whereof, the best method in spiritual Physic, is to prevent it before it come, and to take away the causes thereof, or if through our ignorance and unwariness we are fallen into it: we are at the first to apply speedy means for our recovery, for if it once seize upon us we shall not leave sin till sin leave us. The use hereof tendeth to meet with a deceiveble conceit A deceivable conceit of corrupt nature discovered and refuted. of our corrupt nature, which being so terrified by god's Law, and fearful judgements, that it cannot resolve to continue a constant course in sin, will yet presumptuously borrow leave of God for once or twice, with a purpose then to give it over. So some think I will neglect the sanctification of the Sabbath, and the hearing of the word this once, and after I will become very diligent: I will now swear, being in heat, or standing upon my credit, but my purpose is hereafter to give it over: I will now for once break my word, seeing it is greatly for my advantage, but henceforward I will make conscience of my promise: I will for a while continue my deceitful dealing, but when my state is a little better grounded, I will become just and honest: I will play the good fellow now I am in this company, but my purpose is to frequent better, and to become more precise: I will but this once commit adultery, and then having but a trial of it, I will resolve to live chastened: but let such consider, in what a fearful case they are, if the Lord should (as he justly may) take them away in his wrath, whilst they are committing these presumptuous sins, or before they have repent of them: for as the tree falleth so it shall lie. Eccl. 11. 3 Eccl. 11. 3. and they shall receive judgement, not according to their unconstant resolutions, but according to their certain actions. And in the second place let them know, that the more their dropsy souls, swelling with presumption, drink of these waters of iniquity, the more they thirst: the more they listen to these Sirens, the more they are inveigled with them: & if they are unable to resist the assaults of sin, when they are unconquered, in their full strength, without maim or wound, and assisted by God's spirit, how much less will they be able to stand in the encounter, when they are once spoiled, weakened, maimed, wounded, especially Gods spirit, which by their presumptuous sins they have grieved being departed from them? The second thing to be observed is, that he comprehendeth All impiety comprised under unlawful swearing. all impiety and the whole breach of the first table, under this one sin of unlawful swearing: and as in the former Verse, he had comprised all the sins of omission, under the want of knowledge as being the fountain of all the rest, and the internal root from which they spring; so here he comprehendeth all sins of commission under this one of abusing Gods holy name, which is an external sin of the tongue. First, because it is an undoubted sign & an inseparable companion of all manner of wickedness; for he that maketh no conscience of blaspeming Gods holy name, by either false, or vain and idle oaths, he maketh conscience of no sin, but would (if he might with as little disgrace and danger do it) commit all manner of impiety; he that will not be restrained by God's fear, love, mercy, goodness, and the manifold benefits which he hath received of him, from vain swearing, whereby he receiveth no profit, but loss, even the loss of God's favour, the assurance of salvation, of a good conscience, and of reputation amongst those that fear God; nor any pleasure, unless he take (like the Devil himself) a hellish pleasure in acting sin, and despiting God; nor hath thereby any credit, but rather is branded with the black mark of a profane person; he that will contemptuously trample under feet the precious body and blood of Jesus Christ, which he spared not to give for our redemption, and so irreligiously scorn the greatest benefit that ever the Lord bestowed upon us, it is not to be doubted, but that this man what show soever he maketh, is a profane person: who when he is alured by the baits of the world, riches, honours, and pleasures, will not stick to commit any manner of wickedness, seeing he is ready to commit this horrible sin of blaspheming gods name, being induced thereunto without any respect of the least good. Secondly, he implieth under this one sin of swearing, all the sins committed against the first table; because all these sins are linked together and so inseparably joined one with the other, that whosoever is held in bondage under one of them, he is subject to the rest; according to that, jam. 2. 10. Whosoever shall keep the whole law, and yet faileth in jam. 2. 10. 11. one point, he is guilty of all. The reason is, because he that wilfully neglecteth any part of God's Law, he doth not perform any one duty as he ought in obedience to god's commandment, and for the advancement of his glory, but for sinister respects; for if out of a good conscience, and the true fear of God, he performed any duty, than the same causes would move him to perform all, seeing God enjoineth one commandment as well as another, as the Apostle there reasoneth, Verse 11. The use hereof is, that we make conscience not only of one, but of all God's Commandments, and that we carefully avoid, not only this or that sin as Herod did, but all kinds and degrees of sin; especially false or vain swearing, for this alone includeth or necessarily inferreth all manner of impiety: and therefore let blasphemous swearers make at some times what show of religion they will, yet we may safely and surely conclude with the Apostle as in the general, so especially of this sin of blaspheming Gods Name, that if any amongst you, seemeth Religious, and refraineth not his james. 1. 26. tongue, from customable swearing and vain Oaths, he but deceiveth his own heart, and his Religion is in vain. james. 1. 26. The third thing to be observed is, that the Lord convinceth Why God condemneth all sins under the names of those which are greatest in that kind. and condemneth the Israelits of all their transgressions under the names of the greatest sins of that kind: as cruelty and oppression under the name of murder: all manner of deceit under the name of theft: all kinds of uncleanness under the name of whoring and adultery. And this he doth: Reason. The First First, to give us to understand, that howsoever we make small account of these sins, yet in his sight unjust anger is no better than murder; deceit though never so cunningly cloaked no better than theft; and unlawful lusts are reputed in his estimate, adultery, as our Saviour also expoundeth the law. Mat. 5. Mat. 5. Reason. The Second Secondly, that hereby he might move us to a hatred and detestation even of all sin whatsoever, and to make conscience of committing the least transgression. Naturally we mince sin and extenuate it with vain excuses; this is but a small sin, and I would no body did worse, I am content to leave all gross sins, and therefore in this small trifle I hope the Lord will be merciful unto me, we cannot here be Saints and to be too scrupulous, is to be more precisethen wise. But unto such as thus extenuate their sins the Lord aggravats them, plainly affirming that their covetousness is theft; their rash anger, murder; their inward lusts and unchaste speeches adultery in his sight. Reason. The third Thirdly, as the Lord by this means restraineth us from committing the smallest sins, so if we have fallen into them, he doth hereby humble us, and bring us to serious repentance, when as we consider, that those sins which we have innumerable times committed, making no reckoning of them, are reputed heinous in the Lord's sight, who is to be our judge; so that hereby we may be moved to lay our hands upon our mouths, to desire with the Prophet that the Lord would not enter into judgement with us, to disclaim our own righteousness, and to hunger after the righteousness of Christ; to cease boasting with the Pharisee, I am no extortioner, murderer, adulterer, etc. and to change the Pharisees brag, into the poor Publicans humble prayer. God be merciful unto me a sinner. Fourthly, whereas he saith they break out like unruly beasts Sin if it be not quickly suppressed grows violent who would be held in by no sense, & like swelling streams, which break down their banks, and overflow the whole country; here again we may observe the nature of sin, which if it be not quickly suppressed will grow so violent & contagious, that nothing will restrain nor contain it with in any bounds. The violence thereof if once it hath taken full possession of us is such, that neither God's love, mercy and manifold benefits, nor yet his law, fearful curse, fierce wrath nor terrible judgements will restrain us from running headlong into it; yea rather sin will take occasion by the commandment to work in us all manner of concupiscence; 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 already poisoned therewith, (but like a river which hath swelled over his banks) overfloweth a whole country. And as the canker, or gangrene, having taken one member of the body, if it be not presently cured, or cut off doth corrupt the next, until it have rotten the whole body: so if sin having tainted some few members of a body politic, be not by wholesome laws and execution of justice killed and suppressed, it will like the gangrene spread over and corrupt the whole body of the common wealth. The use hereof is, First that if sin have made an entrance The uses. into us, we labour to cast it out, before it have taken full possession, and that we crush in pieces this babylonish brood, before they grow too strong for us. Secondly it serveth for the confutation of the foolish conceit The folly of those who defer repentance. and practise of worldly men, who nourish their corruptions, and defer their repentance from year to year, thinking that howsoever it is now somewhat difficult to master their sins, yet hereafter they may do it at pleasure: but let such know, that the longer their sins grow upon them, the more hardly will they be subdued, & if now they seem too strong for them, let them assure themselves, that in further process of time they will grow altogether unresistible; neither will any fence restrain them from running and rushing into the pleasant pastures of sin and wickedness. Thirdly, seeing sin is of such a contagious, spreading, and overflowing nature; this must make us careful to avoid the company of wicked men, lest we be tainted with their corruptions; and if it have like a general Deluge overflowed the whole country where we dwell, then as Noah was preserved from drowning, by keeping himself within the Ark, so if we would not be drenched and drowned in this Sea of corruption, which over-spreadeth the whole earth, we must keep ourselves in the Ark of God's Church, and frequent the company of God's faithful people, for if we haunt the fellowship of the wicked, we shall be surely carried away in the stream both of their sin and also of their punishments. Fourthly, more particularly it teacheth Magistrates and Superiors must suppress sin before it be grown too strong and violent. Masters of Families, to suppress sin in those committed to their charge, before it be grown over strong and violent, lest it make head against all laws and good orders, challenge freedom and impunity, in respect of the multitude of those that offend, and so grow to such audacious impudency, that it dareth to vaunt itself against goodness, and to disdain and scorn all virtue and godliness. Let them therefore follow the example of Abraham, and when they see an Ismaelite scoffing at the children of promise, let them, if there be no other means to reform him, cast him out of the family: If there be an Abimilech, let him be suppressed, or removed, lest he destroy the whole lineage of the godly, and disturb the Church & common wealth. judg. 9 judg. 9 If Eli know the wickedness of Hophni and Phinehas, and 1 Sam. 2. & 3. will not correct them, it will bring the heavy judgements of God upon the whole posterity: If David cocker Absalon, 2 Sam. 15. and 16. and will not keep him under, in the end he will conspire against him, and draw the whole people into his rebellion. Let therefore all Magistrates and householders propound David's practice for their pattern. Psal. 101. that is, let Psal. 101. them resolve not only to suppress the wicked in the family and common wealth, but let them do it betimes, as he protesteth vers. 8. lest as David speaketh of the sons of Zeruiah, they grow in the end too strong for them. The last thing to be observed is, that he calleth their Sin bringeth upon us, the greatest guilt & punishment. heinous sins by the name of blood; to note both unto them and us, that sin maketh us subject to the greatest guilt and punishment, even to the shedding of blood, yea, our dearest life blood. So the Lord threatened our first parents. Gen. 2. 17. In the day that ye eat thereof, ye shall die the death. Gen. 2. 17. And Ezech. 18. he reckoneth up divers sins, and concludeth Exech. 18. 13. that he who committeth any of them, shall die the death, and that his blood shall be upon him. Verse. 13. And this was signified by the sacrifices of the Law, in which for the expiation of sin, was required the shedding of blood: for the the Apostle saith, Heb. 9 22. almost all things are by the Heb. 9 22. law, purged with blood, and without shedding of blood there is no remission. In the offering whereof the law provided, that Leu. 1. 4. and 3. 8. the offender should lay his hands upon the head of the beast which was slain, thereby testifying that by his sin, he had justly deserved that death which the poor beast suffered. Not that the blood of Bulls and Goats could take away the guilt and punishment of sin, but only the precious blood of Christ, which was thereby signified and prefigured. Heb. 9 12. Heb. 9 12. The use of this serveth, first, to make us most careful in That we must carefully avoid sin. abstaining from all manner of known sins; seeing they make us subject to the greatest guilt and punishment, and bring our dearest blood upon our own heads. There is no malefactor so desperate, that would commit a capital crime if he were assured that he could not escape the hands of his just judge: but all our sins are capital, and deserve death both of body and soul; neither can we fly the presence of the just judge of heaven and earth, and therefore no pleasures, riches nor preferments should persuade us to commit sin, whereby we make ourselves liable to such heavy punishments. Secondly, if we have sinned, this consideration should If we have sinned we must carefully seek reconciliation with God. move us most earnestly to labour that God's wrath may be appeased, his justice satisfied, and that we may be freed from the heavy burden of sin, which maketh us subject to death and condemnation. And considering that the guilt and punishment can not otherwise be done away, but by blood, even by the precious blood of jesus Christ, which alone purgeth away all sin. 1 john 1. 7. Therefore when 1 john. 1. 7. our consciences are guilty of sin, let us labour above all things in the world to apply unto ourselves the virtue of Christ's blood, death and merits, and hunger and thirst after his righteousness, that thereby being justified, we may stand righteous in his sight. Lastly, it serveth to confute the conceit of the secure Their conceit confuted, who make light account of sin. men of the world, who make but a May-game of sin, and imagine that they can appease God's wrath for all their heinous wickedness, by a broken sigh, or by saying, Lord have mercy upon us, for we are all sinners; or by making some counterfeit show of repentance in their sickness, or when they lie upon their death beds: as also it refuteth the doctrine of the Papists, who so lightly esteem of sin, that they teach it may be done away, by auricular Confession, Penance, humane Satisfactions, Pilgrimages, saying over of so many Pater-nosters, Ave-maries, and Creeds, by a Bishop's blessing, and Popish Pardons: but we are to know that howsoever they esteem of it, yet it is so odious in God's sight, that no satisfaction can be made for it, but by the alone sufficient sacrifice of Christ's blood, in which if we have not part, our blood will be upon our own heads, and the guilt and punishment of our sins will ever remain upon us. And so much for the doctrines and uses which are to be Application. observed out of these words: Now in the next place we are to apply them to our own times, and to examine whether we That unlawful swearing exceedingly aboundeth. be not guilty of those sins of which the Israelites are her convicted and condemned. The first sin is swearing, in which respect if we take a general survey of our state, we shall find that we may well take up jeremies' complaint, that because of oaths this land mourneth. jer. 23. 10. For the jer. 23. 10. name of God was never so profaned and blasphemed amongst the people of Israel, as in this sinful nation, neither can we find that they ever so lightly, vainly, and impiously abused the dreadful and glorious name of their jehovah, as it is abused amongst us: nay contrariwise we find that it was usual with them to rend their garments, when they hard Gods name blasphemed, which if we should do in our days, we should never 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 numbering by letters they durst not use the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because one of God's names was thereby expressed, but in stead of them used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the name of god should be profaned by common use; whereas amongst us the fearful name of God is used, without all respect in jests and May-games, common swearing, and impious cursing. But the more full handling of this point I will reserve for a larger discourse of this argument. And so much concerning the sin of swearing; the other sin, signified by the same word is cursing, and direful That wicked cursing is rife in these times. imprecations. The which sin also, doth exceedingly reign in this our land, and pulleth down gods heavy judgements upon us: for are men sporting themselves in their pleasures & recreations, if any thing cross them in their delights what Pox, Plagues and mischiefs, will their accursed cursing mouths thunder out? are they about their worldly affairs & business, if they do not sort according to their desire what direful curses will they utter? if they be by any accident incensed with anger, they have no readier way to ease themselves, then by belching out of their poisonous stomachs, curses and blasphemies; neither is there any thing privileged from this their impious fury: for not only their enemies who have injured or abused them, are thought fit subjects upon whom they may lay their heavy curses, but also their friends who are near and dear unto them, yea what soever cometh next to hand; sometimes they thus reward their poor servants for their painful service; sometimes their seely cattle are thus requited, for all the use and benefits which they have by them; yea sometimes the children of their own bowels have these hellish blessings bestowed upon them, and that upon small and trifling occasions; nay such is their senselessness in this sin that they are ready to curse the senstesse creatures, and that oftentimes when there is no fault in them, which are only their bare instruments, but in themselves who for want of heed, wit, or providence, could use them no better: but let such cursers know, that the The punishment of cursing. curses which they have still in their mouths, shall fall upon their own heads; and that they are but like stones or balls cast against a hard wall, which hurt it not but rebound upon the throwers. Let them remember the saying of the Psalmist. Psal. 109. 17. As he loved cursing, so shall it come unto Psal. 109. 17. 18. him, and as he loved not blessing so shall it be far from him. 18. As he clothed himself with cursing like a raiment, so shall it come into his bowels like water, and like oil into his bones. And well were it, if he that curseth did bear the punishment of his own sin himself alone; but it is otherwise: Cursing maketh the common wealth liable to God's judgements. for where cursing aboundeth, it causeth the Lord to proclaim a controversy with the whole land, and to inflict upon it his heavy judgements. The which as it should forcibly restrain men from this horrible sin, because thereby they make not only themselves, but also their dear country liable to grievous punishments; so also it should move Christian magistrates to be careful in the suppressing of this vice, seeing where it aboundeth, there the whole country lieth open to God's fearful plagues. The third sin whereof the Israelits are accused, is Lying, in which respect if we take a view of our land, we That the sin of lying is exceeding common in these times. shall find that neither they, nor the Cretians themselves exceeded our people in this vice. For look amongst all sorts and conditions of men, and it will plainly appear, that all sorts of lies abound: vain lies, which have no other end but to keep their tongues in ure: merry lies, for to that pass are men come, that they will lie for recreation, & sport themselves in their wickedness: officious lies for gain and advantage, though it be joined with the loss of their souls: yea, and pernicious lies, tending to the hurt, reproach and slander of their neighbours. If we take a view of state policy, we shall find that their mixta prudentia, which is so much admired and highly esteemed, is nothing else but a mixture of worldly wisdom with advantageable lying and deep dissimulation. Look amongst our Lawyers, who take upon them to maintain truth and justice: and you shall see a common practice of lying in their false pleas and allegations, joined with an impudent facing out, and discountenancing of Truth, tending to the overthrow of justice, innocency and the advancement of wrong and oppression: the which sin is more dangerous to the state, because these liars are licenced and countenanced in their sin, and suffered to say what they will or can for their Client, though it be never so false, without check or controlment. Examine the state of the City, and you shall find, that among buyers and sellers there is scarce any bargain made without the help of many Lies; the which they find so beneficial for the increase of their wealth, that they would not sell their gains which they get by Lying, for that which they get by their honest labours: yea, so highly is this sin in favour with them, that they read a Lecture of lying to their servants, which who so best learneth, he is esteemed the finest chapman, and fittest to be employed in his masters most weighty businesses. On the contrary side, he that is not expert in this Lying skill, either being naturally inclined to honest dealing, or else because he maketh conscience of his ways, such an one though never so faithful and painful in his calling, is in no favour with his master, but esteemed a heavy headed and dull witted fellow, altogether unfit for any employment. Yea so little account or conscience is made of this sin, that upon every trifling occasion it is thought fit to be used: for let a mangoe to another but to speak with him, at his house, and he shall find all servants generally instructed to return a Lie, that they know not whether their master be within, but they will go see; and if the master liketh not the party or his business, then at the return of the messenger the Lie is doubled. Do these men think we believe the Scriptures, that a Lie is abominable in God's sight, that Prou. 12. 22. and 6. 17. Apoc. 22. 15. and 21. 8. he abhorreth it, that the Liar shall be excluded out of God's kingdom, and cast into the Lake which burneth with fire and brimstone? without doubt either they are so enured to Lying, that they measuring God by themselves, do not believe his truth, or else they never meditate or think upon it; for there is none so gamesome that would leap into hell fire for sport; there is none so covetous that would wittingly and willingly sell his soul for every small trifle, which is of more value than the whole world; there is scarce any so given over to desperate wickedness, that would have his servant by a Lie to hazard his salvation, which danger might be prevented by undergoing little or no inconvenience. The fourth sin 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 murder in the highest nature, we must needs acknowledge that our country is exceedingly defiled with blood: for how many outrageous and more than barbarous Murders have been committed in every corner of this Land, within the compass of a few years? how many openly have been slaughtered by desperate Ruffians in frays and quarrels? how many murdered by thieves and Robbers? how many traitorously poisoned, and privily made away by treacherous enemies? the which bloody sins being committed by some private men, would not lie so heavy upon the whole state if they had been severely punished by the Magistrates, and blood had been punished with blood. But alas, it hath been far otherwise; for divers horrible murders have had their pardons by the mediation of their great friends, contrary to the express commandment of almighty God. Gen. 6. 9 Exo. 21. 12. Num. 35. 30. Gen. 9 6. Exod. 21. 12. Num 35. 30. 31 31. Whereby it is come to pass, that the whole land is defiled with blood, for as it is, Vers. 33. Blood defileth the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. But if we speak of the other inferior kinds of Murder, we shall find, that not only some few persons, but even the whole body of the people is guilty of this sin; for to speak first of the murder of the heart, how doth it abound Of the murder of the Heart. amongst us in the several kinds thereof? for how common is unjust anger without a cause? inveterate 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 forgive injuries, deprive themselves of the Sacrament, the seal of their salvation? spiteful envy, whereby one is vexed at the prosperity of another, & no less grieved at the sight of their neighbours good, then in the sense of their own evil. So how doth desire of taking private revenge bear sway in men's hearts, insomuch that men think it a disparagement to their courage, and a great disgrace to them, if they put up an injury? how do men disdain and despise one another, if they come near them in place, apparel or account, whom they esteem their inferiors? what rejoicing is there in other men's harms, especially if they envy their state or bear them any secret grudge? when was there in any age the like cruelty in the hearts of men, whereby they are not only restrained from doing good one to another in their greatest extremities, but moved also to hurt and oppress one another when they have opportunity? when were men so eagerly disposed to entertain discord and contention, when but the least show of an occasion is offered? by all which it appeareth; how the murder of the heart aboundeth. The like may be said of the murder of the Tongue; for Of the murder of the Tongue. railing, chiding and reviling is to be heard in every corner, for every trifle one miscalling another by reproachful names; and out of the malice of their hearts, men are ready to utter for every light cause, such poisoned words, as tend to their disgrace and ruin? how ready are the most to deride and scoff one another with bitter frumps, thinking that they have much commended their wits, when they have taunted one another with biting jests? what backbiting, and slandering aboundeth in every house, where the continual subject of men's talk, both at their table, and in their ordinary 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 murder of the tongue. Neither are the greatest part amongst us to be excused Of the murder of the Hands. of the murder of the Hands: for although for fear of the Law, the most be restrained from actual murder, yet how many have offered violence against the person of their neighbour, by quarreling and fight, hurting and wounding of their bodies, thinking this to be a small or no sin at all, if they do not take away their lives? So that if the Lord should contend with us, and arraign us before his judgement seat; we must generally plead guilty, and put ourselves wholly upon the doom of God's infinite mercy. The fift sin whereof the Israelites are indicted and condemned, is Stealing, of which the whole people of this land is guilty many ways. For first, if we speak of the highest degree of this sin, the natural disposition of this people is That the people of this land are much addicted to stealing. so inclinable hereunto, that it doth not undeservedly bear the brand and reproach of this vice amongst other nations. And in truth amongst ourselves we have great experience hereof: for howsoever theft is punished severely in this land by death itself, yet the most of our able poor, if they be of a base mind give themselves to begging, and those who are of more spirit and courage, choose rather to rob and steal then to live by their honest labours. But howsoever many may plead not guilty in respect of Of the theft of the Heart. this highest degree of theft, by reason of their sufficiency of maintenance, or fear of punishment; yet the other kinds of Theft, which are not punished by humane laws, abound amongst us: as first, the Theft of the Heart, discontentedness with men's own estates; and covetousness, whereby they desire by unlawful means to get unto themselves the wealth of other men, doth as much abound in this nation, as amongst any people of the world. And hereby the seed of God's word and all spiritual graces are exceedingly choked, all holy duties of piety and Christianity neglected, the relief of the poor and all works of mercy omitted, and the contrary vices unmeasurably increased. Come from the theft of the heart, to the theft which is in Of oppression. fact, both through violence and deceit, and we shall find ourselves entered into an Ocean without either bottom or end: for where amongst any civil people was ever seen the like tyrannical oppression, whereby the rich and mighty eat up the weak and needy as the greater fishes devour the less? when was there ever heard of the like exactions, impositions, inhaunsement of rents to such unreasonable rates, that poor men can not with the sweat of their brows earn their bread? such delaying, if not perverting of justice for friendship and respect of persons? In what age of the world was there such corruption in courts and Offices, such enhancing of fees, such extortion and intolerable pilling, proling and bribing? When did ever the Lawyers so flourish by the common spoil, by deceit and impostures, protractions of suits, defending injury and fashood, betraying the cause of the innocent, like thieves contending one with another in counterfeit strife, who shall have the true man's purse. Neither is the state of the ministry to be acquitted of Theft of the Ministry towards the people. this crime of Theft; for how many is there in this land, which live upon the common spoil of the Parish, performing no duty for it? how many unprofitable Drones, who eat the honey and never labour? some because they cannot by reason of their insufficiency & ignorance, which are those dumb dogs, of which the Prophet speaketh, which not being able Esa. 56. 10. to bark, betray the flock into the jaws of the ravenous Wolf: some through idleness, because they will not take pains, prising their own sweat at a higher rate, than the precious souls of all those which are committed to their charge: some through covetousness, adding living unto living, and so become negligent non-resident, who feed themselves but starve the people, etc. And as the ministers offend by defrauding their flocks of Theft of the people towards the Ministers. that spiritual food which should nourish them to everlasting life; so also do the people generally in the land, and especially in this City, defraud their Ministers of that sufficient maintenance, which both by the Laws of God and of the land are due unto them: some by might & force, some by deceitful conveyances, crafty collusions, and other unjust and fradulent courses; which although men in their carnal security can slightly pass it over, yet let them be assured that if ever they come unto any sense of sin, it will lie heavy upon their consciences, that they have thus defrauded their ministers, and in them God himself. Mal. 3. 8. Mal. 3. 8. And these with many other kinds of theft are committed Of theft by usury, buying and selling. usually in this land in ordinary dealing out of contract, besides which, there are innumerable kinds of theft committed in contracts; as that legal theft of Usury, under colour of lending, which now (especially in this city) is grown into such a common trade, that if there were a Corporation made of those who chief live by this profession, it would exceed in number the greatest Company in the City. The like theft is usually committed in buying and selling; for what innumerable deceits are used in our times by men of this profession? what false lights? what unequal measures, and deceitful weights? what corrupt and bad wares? what deceit in overprizing them above their double value? what facing, lying, swearing, forswearing and overreaching? in which respects these professions, may well keep their old names of Crafts and mysteries, seeing almost every shop is now become a School of deceit and falsehood, in which there are so many hidden subtleties, so many unknown secrecies, and subtle turnings and windings, that in their dealings there is not only fraud, but even a Mystery of deceit. And thus have I briefly pointed at some kinds of theft commonly practised in this land; the which if I should relate in all the particulars thereof, the very names of the divers sorts of this sin, would be suffficient to fill a volume. But this which hath been said is enough to prove that by this sin of Theft we have justly deserved, that the Lord should contend with us, and inflict upon us his fearful judgements and most grievous punishments. The last sin laid to the israelites charge is Adultery, with which filthiness this land was never so much defiled That the land is exceedingly polluted with Adultery. as in these times, so that, if we could plead not guilty in respect of the former crimes, yet this sin of uncleanness were sufficient in itself alone, to cause this land in God's just wrath, to vomit out her inhabitants, who have thus wickedly Leu. 18. 25. 27 defiled it. For to say nothing of the inward uncleanness of the heart, of which the Lord alone and men's consciences are the witnesses and judges; How many are there whose whoredoms are written in their foreheads, and who carry their adultery, between their breasts? How many are there who commit the adultery of the tongue, whilst they take their chief delight in ribald and obscene speeches, rotten and filthy communication? How many is there who commit the adultery of the ear, whilst with pleasing delight they attentively listen to bawdy jests, and are never merrier than when they are in the company of filthy ribalds? how many commit the adultery of the eyes, whilst they are so far from making with job a covenant with their eyes, that they job. 31. 1. will not lasciviously look upon a woman, that they purposely open them that they may take full view of obscene objects, and frequent those places where they may most glut their adulterous eyes with wanton spectacles? How many openly profess their inward uncleanness of heart, by their immodest attire, wanton & esseminate apparel, and by laying open to the common view their naked breasts, as though it were a bill affixed to the door post, to signify to the passers by, that within that place dwelleth an unclean heart, & that whosoever will may there buy honesty & chastity at an easy rate? Yea how many are there in this land, who give themselves over to all manner of uncleanness and adultery in the highest degree, spending both their strength and whole estates upon filthy harlots, even till they rot with loathsome diseases, and have brought themselves to utter beggary? The which adulterous filthiness the more reigneth, because the Magistrates do (if not altogether wink at it) yet so slightly punish it, as though they jumped with the Papists in judgement, that it is but a venial sin, which may be well tolerated; or as though the multitude of offenders did privilege the sin, 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 have I showed, that the people & inhabitants of this land, are in most heinous manner guilty of all these sins, whereof the Israelits are here convicted and condemned; the which we have also fearfully aggravated by the same & many other circumstances, for they are not seldom committed & in few places, but they are come to a common custom & usual fashion, in every corner of the Realm, and especially in this City; there is no modesty or moderation in committing of them, but men break out, and like unruly beasts will be contained by no fence; for neither Gods infinite goodness, his marvelous mercy, nor his innumerable benefits, so bounteously bestowed upon this country will restrain them from committing of these sins; no nor yet the curse of his law, the fearful denunciation of his heavy judgements, so often sounding in our ears, his fatherly admonitions and gentle chastisements, wherewith we have divers times been exercised. Yea so barbarously bold are men grown in their sins, that the more diligently the Lord useth all good means to stop them in their wicked courses, the more their unruly lusts swell, & violently break down the banks of modesty, piety, justice, and the fear of God; and so with an unresistible 'slud of wickedness overflow the whole country; the more carefully the Lord applieth unto them such sovereign salves as might cure the wounds of sin, the more desperate they are in plucking them off again, that they may rot in their corruptions; the more means is used to stay the infection of this contagious plague, the more it spreadeth itself over the whole country. And as these sins abound in innumerable numbers, so they are heinous and bloody in respect of their quality, being committed in the highest degree of their several kinds: so that God's Ministers in our times, may justly complain of the inhabitants of our land, that those sins of swearing, lying, kill, etc. are usually committed amongst them, that like beasts, they violently break out, and blood toucheth blood. Whereof it necessarily followeth, that seeing we abound in these sins, and will not be reclaimed from them; seeing the Lord hath often alured us by his innumerable benefits, by his sweet promises, by his fatherly admonitions; and often terrified us by his severe threatenings, & fearful judgements of famine and dearth, sickness 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 utter destruction and desolation; unless we labour to prevent these heavy punishments by turning unto him by speedy and unfeigned repentance. For the Lord taketh that course with us, which we take with our children and servants, first he containeth us in his fear and obedience, by his gracious benefits; then if we notwithstanding live in sin he admonisheth and threateneth us, and if this will not reclaim us, than he correcteth and punisheth us; but if these often inflicted are not available, but that with full resolution we will desperately runue on in our wicked courses, than he will reject and cast us off, thrust us out of his family, withdraw from us all signs of his favour, and give us over to be utterly destroyed with those plagues which duly attend upon such desperate sins. AND so much concerning the first bill of indictment, whereby the people of Israel are accused & convicted; now followeth the sentence of condemnation, whereby they are adjudged to suffer deserved punishments. Verse. 3. Therefore shall the land mourn, and every one that dwelleth Verse 3 therein shallbe cut off, with the beasts of the field, and with the fowls of the heaven, and also the fishes of the sea shallbe taken away. Where the Lord more plainly 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 itself here threatened, is the utter destruction and desolation of the land, by war and the usual companion thereof dearth and famine; the which is most lively and emphatically expressed in divers metaphorical and hyperbolical speeches, the which I will expound as they lie in order. And first here is expressed the cause of their punishment, than the punishment itself; the cause of their punishment, in this word, Therefore, that is, because all manner of sin both of omission and commission doth abound in the land, and the people is desperately resolved to rush into all manner of wickedness, notwithstanding all those means which I have used to reclaim them, and even are now grown to a custom and habit of sinning; therefore I will forbear them no longer, seeing they give no hope of their reformation, but will presently execute my fearful judgements amongst them, till they be utterly destroyed. The punishment itself is first expressed, and then amplified, it is expressed in two borrowed speeches; the first in these words, the land shall mourn: As though he should say, because the people will not mourn for their sins, even the land itself shall mourn, and as it were sigh & groan under the heavy burden of my punishments. So that hereby he implieth their stubborn rebellion, impenitency, and hardness of heart, in that the brute and senseless earth would be sooner affected and touched with the feeling of God's judgements, than the more senseless inhabitants; and also the greatness of the punishment, which should be so sharp that it would give sense to the senseless creatures. The judgement itself is destruction and desolation, by war & famine, whereby the inhabitants of the land should be destroyed and swept away, and all the goodly ornaments of the earth, as the pleasant Orchards & gardens, the fruitful fields and vineyards, should be utterly wasted and spoiled: so that now the good mother earth should like Rachel spend her time in mourning for her children, because they were not, and like a desolate captive spoiled of all her riches and percious ornaments lament her passed loss and present misery. The meaning therefore of these words is this, that the earth shall become barren and fruitless, and and shall be stripped and spoiled of all her inhabitants, and so become a vast and desolate wilderness, neither inhabited by men, nor adorned with her beautiful fruits, as it were with her prinely coat of diverse colours: for as the earth which is inhabited by a flourishing people, and decked and adorned with her plenteous fruits, is said to rejoice laugh and sing, Psal. 96 12. Let the field be joyful and all that is Psal. 96. 12. in it, let the trees of the wood then rejoice. Unto which the Prophet Esay alludeth Chap. 35. 1. 2. The waste ground shall Esay. 35. 1. 2. be glad and flourish as a Rose. It shall flourish abundantly and shall greatly rejoice. So it is said to mourn and weep when it is dis-peopled, and laid waist & desolate, like a wilderness. So Esay 33. 9 The earth mourneth and fainteth, Libanon is ashamed and hewn down, Sharon is like a wilderness etc. jer. Esay 33. 9 jer. 4. 27. 28. 4. 27. 28. The whole land shall be desolate, therefore shall the earth mourn. joel. 1. 10. The field is wasted, the land mourneth joel. 1. 10. for the corn is destroyed etc. And thus the land mourned: first when as it was wasted by Tilgath-Pilneeser King of Assiria, who led away two Tribes and a half captive as appeareth, 1. Chron. 5. 26. 1. Chro. 5. 26. but much more when as it was utterly overthowne and destroyed by Salmaneser, of which we may read, 2. Kings. 17 2. King. 17. Secondly it is said, that every one that dwelleth in the land shall be cut off, the word is shall languish, or faint through weakness; whereby he signifieth that howsoever the people would not mourn for sin, yet the Lord would make them mourn under his punishments, and that so greatly, that they should even languish and faint in their sorrow and heaviness, having no appearance of any comfort. Now these judgements are further aggravated and amplified, whereas it is said that the unreasonable creatures, the inhabitants both of the air, earth, and water shall be partakers of the people's misery, and be overwhelmed in their ruin: and this showeth the greatness of their destruction. For as when the Lord would magnify his blessing upon mankind, he saith, that he would keep his Covenant not only with Noah and his sons, but with all living creatures, Gen. 9 9 10. Fowls, Cattle and Beasts, because these creatures were given unto man for his profit and honest delight: so contrariwise when he would amplify his ireful judgements, he saith, that he would not only destroy the people, but also spoil them of all benefits whereby they might receive any profit and comfort. And as to amplify the greatness of their punishment, and the grievousness of their sin, he commanded the Israelites to destroy not only the people of jericho, but also their houses, beasts and cattle, silver, gold, and all that belonged to them; so here he threateneth that for the same causes he would take the same course with the Israelites themselves: that is, to show his detestation of their horrible Treasons and Rebellions, he would not only destroy them, but also their Land, and all that belonged unto them. Yea, he saith his punishments should extend to the fishes of the sea, and this doth exceedingly amplify the greatness of his wrath; for even in the general Deluge the fishes were exempted from punishment, as if they had been a nation of another world, who having no society with mankind were not infected with the contagion of his sin: but now he showed that his wrath was more inflamed, in that he threateneth to make the fishes partakers of man's misery and punishments: not that indeed the Lord was purposed to catch the silly fish in the nets of his judgements, but only used these Rhetorical and Hyperbolical amplyfications, that hereby he might more feelingly affect the secure and hard hearted israelites, both with the sense of their heinous sins, and grievous punishments. And this is the meaning of the words. The Doctrines The doctrines which arise out of them are divers. First, whereas he saith, The sins of the inhabitants cause a land to mourn. Therefore, that is, because of their grievous sins the Land shall mourn and become desolate: hence we observe, that the chief cause which maketh a land sit mourning like a desolate widow, or a distressed mother, rob of her children, and spoiled of all her comforts, is the sin of the inhabitants. Psa. 107. 34. This brought an universal deluge over Psal. 107. 34. the whole world: this brought down fire and brimstone upon Sodom and Gomorrah: this caused the land of Canaan to spew out her inhabitants. Leu. 18. 25. The like judgement Leu. 18. 25. 26 whereof the Lord threatened to inflict upon the Children of Israel, if they imitated them in their sins. Verse 28. Deut. 28. 21. 22. 63. The which threatenings were accordingly Deut. 28. 21. 22. and 63. accomplished in their captivity, and final desolation. The use of this doctrine is, that thereby we be made The uses. careful to avoid sin, seeing it bringeth the judgements of God not only upon our own heads, but also upon our country. Secondly, it teacheth us, to what cause we are chief to impute all manner of punishments, as war, dearth, the pestilence, namely to our sins, as the chief and principal cause, whatsoever be the inferior causes, means or instruments. Thirdly it confuteth their practice, who endeavour to uphold the flourishing state of their Country, by Machivilian policies, falsehood, treachery, wrongs and injuries, offered to their neighbours; by tolerating the sins which should be severely punished, for fear of bringing danger to the State, by exasperating a multitude or great faction, or by any other wicked and unlawful means whatsoever: for how approvable so ever these courses may seem in humane Exo. 1. 10. Num. 24. 14. and 25. 2. and 31. 16. 17. 2. Sam. 16. 21. 1. King. 12. 26. 27. policy, yet the truth is, they are so far from preserving a land, that they make it liable to God's judgements, and bring down upon it his heavy punishments. Exo. 1. 10 Num. 24. 14. and 25. 2. and 31. 16. 17. 2 Sam. 16. 21. 1 King. 12. 26. 27. 28. The second observation may be this, if a people having heinously sinned, doth not seriously repent and mourn under They who will not groan under the burden of sin shall mourn under the burden of punishment. the burden of their transgressions, they shall faint and languish under the burden of God's heavy judgements; for as it is the only means to preserve us free from punishment, not to fall into sin, so it is the only way of removing punishments inflicted for sin, to take away the cause thereof by unfeigned repentance, 2 Chron. 7. 14. Ezech. 18. 21. and 2. Chro. 7. 14. Ezech. 18. 21. 33. 14. 16. 33. 14. 16. The use hereof serveth to teach us what course is best to be taken for the removing those judgements, which lie heavy Repentance the best means to remove judgements. upon our land, or at least have displayed their colours, being ready to march against us; namely the Pestilence, Inundations, Dearth and Famine. Surely we must not chief trust in humane policies, and preventions, or in the help of our bordering friends, for all this will be to little purpose, if we do not in the first place seek reconciliation with God, by forsaking our sins, and turning unto him by unfeigned repentance. The second use serveth, for the comfort of those that God protects those that mourn. mourn in Zion, and daily bewail both their own sins, and the sins of their people: for such are to know, that the Lord will give them a special privilege and protection, whereby they shall be protected from the common calamities which he inflicteth upon their nation; or if as members jer. 39 16. 17. of this great body politic, by reason of their communion, they necessarily partake in their miseries and afflictions, yet the Lord will so sanctify these crosses unto them, and will give unto them such a measure of strength, faith, patience, and comfort: that when unrepentant sinners, who never sighed nor groaned under the burden of sin, do now groan and languish under the weight of punishment; they contrariwise, who upon their unfeigned repentance are assured of the forgiveness of their sins, shall not only be patiented, but also rejoice in their tribulations, and their afflictions shall be unto them, as a Serpent without a sting. Lastly, this serveth to refute the practice of those, who when they are justly punished for their sins, in stead of removing the cause by repentance, do add sin unto sin, by using wicked & unlawful means for the removing The folly of those who by sin labour to remove punishment. of their punishments; as for example going unto Witches, Wizards and Sorcerers, using falsehood and deceit, injury and oppression, that so they may remove the burden which God hath laid upon them, unto the shoulder of their neighbour: But such are to know, that this is not the way to give them ease, or to release them of their afflictions, nay rather they are to expect, that as they add sin unto sin, so God will add punishment unto punishment; until they which refuse to mourn for their sins, faint and sink under his heavy judgements. The third thing to be observed is the senseless hardness The obdurate hardness of man's heart. of man's heart, and the secure impenitency of our corrupt nature; whereby it cometh to pass, that neither God's mercies nor judgements, will any whit affect us, if the Lord give us over to our own obdurate stubbornness; for even when the senseless and brutish creatures, are in their kind affected, both with God's mercies and judgements, only man remaineth without sense and feeling. The heavens vail their face & shed forth their tears; the earth groaneth & shaketh; the waters roar & swell; the beasts, fowls & fishes mourn and hang down their heads, showing their inward grief, by that divers language which God hath given them, when as the Lord is angry and layeth his heavy hand upon them; only man the chief rebel of the world smileth when God frowneth, and though he be somewhat touched with sense of pain, yet he sorroweth only because he is punished, and not because by his sins he hath deserved punishment. And hence it is that the Lord sometimes turneth his speech from man, because he hath no ears to hear, nor heart to understand, nor sense to feel and apprehend his mercies or judgements, unto the senseless and brutish creatures; to note unto us that the senseless creatures are more sensible than a senseless man. So Esay 1. 2. 3. jer. 22. 29. Esay 1. 2. 3. jer. 22. 29. So it is said in this place, that the land itself mourned, and that the beasts, birds and fishes bore their part in this sorrowful song; but the Inhabitants of the Land are said only to have languished under the burden of their miseries, and nothing is said of any sorrow or mourning under the heavy burden of their sin. The like example we have 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, jeroboam. 1 King. 13. 6. 33. And in the people of the jews. Mat. 11. 16. 17. and 23. 37. But I shall not need to look far for examples to illustrate this point, seeing our own experience doth too manifestly prove it: for howsoever like Bul-rushes we have hanged down our heads, whilst the storm of God's judgements, did make us bend and stoop, yet we are presently ready to walk under the burden of our sins, with stiff and stretched out necks, when we see that the storm of God's fury is a little overblown. The use of this doctrine serveth: first, to teach us that seeing naturally we are hard hearted, and so senselessly secure in our sins, that we earnestly labour for a broken heart and contrite spirit; and continually beg at the hands of God, that he will take away our stony hearts, and give us hearts of flesh, which will grieve and mourn when he showeth any signs of his displeasure, and even like the heart of josias melt at the hearing of the threatenings of his Law; grounding these our prayers upon his own gracious promises. jere. jere. 32. 39 Ezech. 11. 19 and 36. 26. 32. 39 Ezech. 11. 19 and 36. 26. Secondly, it serveth for the reproof of carnal worldlings, who securely go on in their sins, foolishly imagining that they may repent when they list, and so receive their pardon from God: but such are to know that as it is a work of greatest necessity, so also of greatest difficulty, for if the Lord leave them to their own hardness of heart, as he justly may, seeing they have abused his grace to wantonness, and his mercy and long suffering to impenitency; well may they languish under punishment, yet they shall be further off from true repentance and unfeigned mourning for their sins, than the senseless earth or brutish Creatures. Thirdly, we are to observe, that the sin of man is not only hurtful and pernicious to himself, but even to the Sin is pernicious to all the Creatures. whole earth, and all the Creatures therein contained. In the Creation the Lord blessed the earth and her Inhabitants, but sin turned this blessing into a curse. Gen. 3. 17. God's Gen. 3. 17. blessing made it fruitful, but man's sin made it barren, and in stead of Corn, Wine and Oil, caused it to bring forth Thorns and Thistles, if it be not, as it were watered with man's sweat. Verse. 18. 19 It brought a general Deluge, Verse. 18. 19 wherein not only man, but all the Creatures perished. It turned Sodom and Gomorrah, which was like the garden of Eden, into a salt Marsh, and desolate wilderness. It brought all those plagues of Egypt not only upon man, but upon the beasts likewise. In a word, it is the cause of all the miseries which all the Creatures suffer, under which they groan and travail in pain together with us, as the Apostle speaketh. Rom. 8. 22. Rom. 8. 22. from which with fervent desire they wait to be delivered, when man is freed from his sin, as appeareth. Verse. 19 20. 21. Ver. 19 20. 21 Neither is this unjust with God; that the creatures should be punished for the sin of man: seeing as man was not made for himself but for God; so they were not made for themselves but for the use of man: and therefore as they were to joy in his rejoicing; so to bear their part of grief in his mourning and misery: like the servants of Noble men, who are quelled in their Lords ruins, and though they are not guilty of their treasons committed against their sovereign prince, yet they are overthrown in their estates & partakers in their punishments. The use of this doctrine is: first, to admonish us, that when we see the miseries of any of the poor Creatures, as the barrenness of the earth, the toil, sickness and manifold infirmities of the beasts, etc. we be thereby put in remembrance of our sins, and be moved to bewail them, as being the cause not only of our own, but also of all the creatures misery. Secondly, it serveth to reprove those, who abuse the poor creatures with tyrannical cruelty, and are so far from pitying them, in those miseries which our sins have inflicted upon them, that they make seaven-fould greater the heavy burden of their evils, through their barbarous usage of them; like hard-hearted and merciless Lords, who seeing their servant adjudged to death for their treasons, in stead of pitying his punishment play themselves the executioner, in causing him to die by exquisite torments, etc. The last thing to be observed is, that when the Lord exerciseth his judgements upon the creatures, when the That we are not lightly to pass over gods judgements inflicted upon the creatures. Earth is smitten with barrenness, spoiled of her fruits, and stripped of her goodly ornaments; when the waters above either drop not at all or in such abundance that in stead of watering her, they drown and over flow her, and when the beasts and cattle perish either by murraigne or famishment, we are not lightly to pass these things over; but to esteem them as signs of God's displeasure conceived for our sins, and as so many summons whereby the Lord warneth us to seek reconciliation by true repentance, lest we be overtaken by his more fearful judgements. Levit. 26. 14. 15. etc. Leu. 26. 14. 15 Deut. 28. 15. 16. Deut. 28. 15. 16. etc. The use hereof serveth for the reproof of those who are nothing affected with gods judgements upon the creatures, no further than themselves have a sensible feeling of their evils, so that if in the time of dearth and famine they feel no want they are never thereby put in mind either of God's anger or of their own sins, nor touched with those miseries under which the brute creatures mourn, nor with any compassion or fellow-feeling of their neighbour's wants. ANd so much concerning the first bill of Indictment; whereby the Israelits are arraigned and convicted: the second is contained Verse 4. And the sentence of condemnation Verse 4 is affixed, Verse 5. The Indictment itself is comprised in these words. Yet let none rebuke nor reprove another for thy people are as they that rebuke the Priest. In which words The exposition. he aggravateth their former sins, by showing that such was their desperate resolution of continuing in them, that they would hear of no admonition, or if they were admonished, would unjustly rebuke those of whom they were justly rebuked. The sin whereof they are accused, is their impatiency of rebuke, for howsoever they abounded in all manner of sin yet they could not endure, that either God's Prophets or other his faithful servants should admonish or reprove them for their wickedness. And this was a manifest sign, that they were desperately resolved to continue in their sins, and were now past all hope of recovery in this sickness of their souls, seeing they would not hear the Physician, nor regard his counsel, nor follow his directions, nor use any means for their recovery; but cast the potions against the walls and pull of the plasters applied for their curing, and throw them in the Physicians face. The like example we have Esay. 30. 9 10. 11. Where the Prophet complaineth that the Israelits were a rebellious people, lying children, who Esay. 30. 9 10. 11. would not hear the word of the Lord, which say unto the seers see not, and to the Prophets prophecy not unto us right things, but speak flattering things unto us, Prophecy errors etc. So Amos. 2. 12. & 7. 12. Mich. 2. 6. jer. 44. 15. 16. Amos. 2. 12. & 7. 12. 13. 14, &. Mich. 2. 6. jer. 44. 15. 16. Yea but it is not said here, that the people forbidden the Prophet to admonish and rebuke them, but the Lord himself. I answer, the Lord in his word is so far from forbidding these duties of admonition and reprehension, that he necessarily requires them, unless it be when as the sinner is so desperately resolved to continue in his wickedness that he hateth admonition, and is ready to revenge it (as though it were an injury) upon him who doth admonish him. Of such the Lord speaketh Ezech. 3. 26. I will make thy tongue Ezech. 3. 26. cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them as a man that rebuketh, for they are a rebellious house. And our Saviour Christ Mat. 7. 6. Give ye not Mat. 7. 6. that which is holy to dogs, etc. And such were this people of whom the Lord saith; Yet let none rebuke nor reprove another. As though he should have said; although their sins are so many and heinous, that they deserve continual reproof and reprehension, yet let no man rebuke them, seeing it is to no purpose, they being so desperately given over to all wickedness, that they are become altogether impatient of any reproof. And this is plainly expressed in the words following. For thy people are as they that rebuke the Priest. that is, they are such as indeed do rebuke the Priest, for so this word As, is sometimes taken absolutely. Hos. 5. 10. The princes of judah are as they that remove the Landmark. joh. 1. 14. And we saw the glory thereof, as the glory of the only begotten son. Where he aggravateth their sin, showing that they were not only impatient of reproof, but which was more, they contended with their teachers, and rebuked those by whom they were rebuked. So that they were not only impatient to hear any reprehension, but also were grown so insolent and impudent in their sins, that they durst defend them against their reprovers, and were ready to challenge them, that they more offended in censuring their faults, than themselves in committing them. And this is signified by this phrase of rebuking the priest, where by Priest we are to understand all whosoever have a lawful calling from god, to deliver his word, whether, Priest, Prophet or other Ministers; but he maketh mention of the Priest, because ordinarily to him was committed the office of teaching, exhorting, and comforting God's people, as also of rebuking, accusing, and condemning the obstinate and rebellious. Now this did exceedingly aggravate their sins, in that they durst thus insolently & presumptuously oppose themselves against God's Priests, returning reproof for reproof, and inverting and perverting Gods own order and ordinance, who appointed the Priests in the ministery of the Word, to rebuke their sins, and that freely without check and controlment for their just reprehensions. The which insolency and presumption was to be punished by the law of God, even with death itself, as appeareth. Deut. 17. 11. 12. And Deut. 17. 11. 12. Num▪ 1●. this the Lord himself inflicted upon Corah & his associates. Numb. 16. The reason is, because this contempt is not offered only against the Minister, but against God himself, and his ordinance, as our Saviour hath taught us. Mat. 10. 14. Mat. 10. 14. 15. Luke. 10. 16. 15. Luke. 10. 16. Examples of this sin we have not only in this place, but also in many others, where the people have not only contended with their teachers, but even persecuted them, for their reprehensions. So jere. 18. 18. Come let us imagine some devise jer. 18. 18. against jeremy, etc. Let us smite him with the tongue, and let us not give heed to any of his words. Amos. 7. 10. Amos. 7. 10. 11 12. 13. 11. 12. 13. And this is the meaning of the words. The doctrines The doctrines. which arise out of them are these: first, we may observe that That it is a sign of God's wrath when he stoppeth the mouths of his Ministers. it is a sign of God's heavy displeasure and approaching vengeance, and that his purpose is to give over such unto a reprobate sense, to run on in their sins without hope of amendment to eternal perdition, when as he stoppeth the mouths of his faithful servants, and will not suffer them to reprove and reprehend them for their sins; so here when he was determined to punish the Israelites with Captivity, he restraineth his Prophets, from rebuking and reprehending them, though they abounded in all sin. And Ezech. Ezech. 3. 26. 3. 26. because the people were desperately given over to work wickedness, he stoppeth the Prophet's mouth and forbiddeth him to rebuke them. When the Scribes and pharisees showed their malicious spite against Christ and his truth, our Saviour would not instruct them but in Parables, and restraineth his Disciples from reproving them for their malicious forwardness. Mat. 15. 14. Let them alone, they Mat. 15. 14. be the blind leaders of the blind, etc. The reason hereof is, first because he would not have his servants lose their labour in admonishing and reproving those who are so resolute in their wickedness, that there is no hope of amendment. And secondly; because he is purposed to let them perish in their sins, and therefore restraineth them of the means, whereby they might escape his judgements, or else so giveth them over to the hardness of their hearts, that they do not profit by them, as we may see in the example of Pharaoh and Elies' sons. 1 Sam. 2. 25. And Amaziah. 1 Sam. 2. 25. 2 Chron. 25. 16. 2 Chro. 25. 16. The use hereof serveth first to persuade all that are themselves Christian rebukes necessary religious, that they be ready to reprove and admonish all their brethren of their sins, if they see any hope of reformation; for hereby they shall perform a work most charitable in stopping them in their course of sin, whereby they incur God's wrath, and run headlong to their own perdition, and this duty is enjoined. Leu. 19 17. Leu. 19 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke him and not suffer him to sin. jam. 5. 19 20. jam. 5. 19 20. Which who so performs shall be blessed. Pro. 14. 25. Unto Pro. 24. 25. him that rebuketh the sinner, shall be pleasure, and upon them shall come the blessing of goodness. Secondly, it teacheth all with patience to hear the word We must patiently hear the word of reprehension. of admonion and reprehension, when they offend; and not only patiently, but also thankfully; seeing it is a means to restrain from us God's wrath & heavy judgements. It is a potion, which howsoever it is bitter, yet it helpeth to purge away the gross humours of sin, and preserveth from eternal death: It is a corrosive indeed, but yet profitable, because it draweth out the core of our corruptions: It may be displeasant at first, when we are awaked out of the sweet sleep of carnal security, but we shall have little cause to be offended with him that hath roused us up seeing this sleep endeth in death. Thirdly, it showeth the extreme folly of those who rage The folly of such, who rage against those who reprove them. against God's Ministers, when they reprove and reprehend them for their sins, thinking themselves never worse, then when they are under the censure of the word, and never better at ease, then when they may sleep securely in their sins without reproof. Such are sick of the spiritual Lethargy, they delight in this easy sleep that bringeth death, and cannot endure to be roused up, though it be the only means to preserve life and recover health. And howsoever they seem so wise in their own conceits that they need no admonition, yet let them know that wisdom itself calleth them fools Pro. 12. 1. Though they hold their own course to be best, Pro. 12 1. yet they are wanderers out of the way of life. Prou. 10. 17. Pro. 10. 17. Though they think themselves secure and safe, yet they are branded to destruction. Pro. 29. 1. As appeareth in Pro. 29. 1. the example of Hophni and Phinehas. 1 Sam. 2. 25. Who 1. Sam. 2. 25. are said not to have hearkened to their father's admonition because God would slay them. The second thing to be observed is, that it is a matter of That it is extremely dangerous to stop our ears against admonition. extreme danger to stop our ears against the admonitions and reprehensions of God's ministers, seeing for the manifold contempt of his word the Lord will take it from us, & suffer us to run on in our sins without stop into eternal perdition. When Gods servants had often reproved the wicked Israelits for their sins, and they would not be reclaimed, at last he forbids them to rebuke them any more. After Ezechiell had often inveighed against the sins of his times, Ezech. 33. 32. and was no otherwise respected but as a musician to make them sport, at last God causeth his tongue to cleave to the roof of his mouth. Ezech. 3. 26. When the Prophets had and 3. 26. many times set before the people, the spiritual food of their souls, and they loathed and scorned it, at last the Lord sendeth a famine. Amos. 8. 11. When the jews will not Amos. 8. 11. hear Stephen reproving them, nor Paul calling them to repentance, the Gospel shallbe taken from them and given to the Gentiles. Act 22. 21. When men are often reproved for Acts. 22. 21. their ignorance, injustice and filthiness, and will not be reform, at last they shall hear that fearful sentence, he that is ignorant let him be ignorant still, he that is unjust let him be 1. Cor. 14. 38. unjust still, he that is filthy let him be filthy still. Apoc. 22. 11. Apoc. 22. 11. The use hereof is, that we do with all reverence and patience hear the admonitions & reprehensions of God's Ministers, that we suffer ourselves to be ruled by the sceptre of the Word, and in the ministery thereof lay our hearts open to be battered, bruised and wounded with this hammer and sword of the spirit, that so we may be converted from our sins, and return unto the Lord when as he calleth us. Psal. 95. 7. 8. To day if ye will hear his voice, harden not Psal. 95. 7. 8. your hearts. Let us open the door to our beloved when he knocketh, lest he depart from us. Can. 5. 2. 6. Let us seek Can. 5. 2. 6. the Lord whilst he may be found, and call upon him whilst he Esay. 55. 6. is near. Otherwise if we have often been instructed and admonished, and will not be reform, but hate admonition; and those also that do admonish us, it will come at last to pass, that the Lord will cause his Ministers tongues to cleave to the roof of their mouths, prohibit them to reprove the sins of the people, and so give them over unto a reprobate sense, that they may without any impediment run on in their sins to their eternal perdition. The third thing to be observed is, that howsoever we are To whom the duty of admonition is to be performed. enjoined in the Scriptures to admonish one another, yet this duty is not to be performed unto all, neither is this spiritual seed rashly to be cast in every place, but only in such grounds, where in some probability of reason, we may expect fruit. For if we know that they have often been admonished of their sins, and are nothing bettered, but rather despise and scorn rebukes, we are to let them alone, and leave them to God's judgements? for by reproving such we purchase shame and hatred. Prou 9 7. 8. If we see that notwithstanding Pro. 9 7. 8. they have had the means of their conversion, they continue wallowing in the filthy sink of sin, we are not to cast these precious pearls before such swine, lest they tread them under their beastly feet: If we see that they are desperate Ruffians, which will snarl against our reproofs, and in the pride and malice of their hearts, be ready to fly in the face of those, who admonish them of their sins, we are not to give those holy things to such Bandogs, as our Saviour hath taught us. Mat. 7. 6. For as Christ would not Math. 7. 6. have his word profanely scorned, so he would not have his servants endangered, nor his spiritual Physicians to hazard their lives, in seeking to cure such frantic Bedlams, whose diseases are desperate; but rather leave them to be brought to the knowledge of themselves, by the three-stringed whip of God's judgements. But yet we are not thus to take it as though only those Who are to be reproved. were to be admonished and reproved, who show some inclinable disposition to amendment, and they to be let alone, who live in their outrageous sins, and give at first sight no hope of reformation: for admonition and reproof is a special means, sanctified by God for their conversion, the hammer to batter their stony hearts, and the best tamer of these Lions, Bears, Leopards and Cockatrices, as appeareth Esa. 11. 4. 6. 7. But only those are exempted who having Esay. 11. 4. 6. had these means often applied, do contemn and despise them, and those who in respect of their frantic maliciousness cannot be reproved without great danger to the party who performeth this duty. Lastly, we may observe, that the Lord doth condemn That it is desperate wickedness to contend with those who justly reprove us. it as a sign of desperate wickedness in the people, when as being rebuked for their sins, by God's Priests, Prophets, and Ministers, in stead of laying these admonitions to heart, that they may be reform, they expostulate with them, cast in their teeth reproaches, and challenge them of the like faults or greater, than those which they lay to their charge. And thus dealt Dathan and his associates, with Moses and Aaron. Num. 16. Ahab with Elias. 1 King. 18. 17. The Num. 16. 1 King. 18. 17. jere. 18. 18. 19 Amos. 7. 10. Mat. 12. 24. Israelites with jeremy. jer. 18. 18. 19 Amaziah with Amos. Amos 7. 10. And the Scribes and Pharasies' with our Saviour Christ. Mat. 12. 24. The which sin is so grievous in God's sight, that in the Law he did command that it should be punished with death. Deut. 17. 11. 12. And in this Deu. 17. 11. 12 place, with a more fearful judgement, by taking away from the people, the means of their conversion and salvation, and suffering them securely to go on in their sins to their perdition. The reason is, because it is an utter subversion of God's ordinance, when the people being rebuked, do retort reproofs upon their teachers: as if the hand or foot should take upon them to guide the eye; the child rebuke the father; the patiented direct the Physician; the Scholar check his Schoolmaster; or the sheep expostulate with the shepherd: beside howsoever in respect of their persons, they are of mean condition, and full of infirmities and imperfections: yet in their office and ministery, they are gods ambassadors, whose words cannot be despised, without contempt offered against the Lord himself, as our Saviour hath taught us. Luk. 10. 16. Luk. 10. 16. The use hereof serveth to move all men with patience to suffer themselves to be directed by these spiritual guides; to be admonished by these spiritual fathers, without expostulations; to be cured of these spiritual Physicians without murmuring or repining, etc. least by crossing Gods holy ordinance, they move the Lord to take away from them these means of their conversion and give them up to a reprobate sense. Secondly, it serveth for the just reproof of the people Those rebuked who reprove their teachers. of this land, and especially of this City, who are grown unto that height of pride and insolency, that they will take upon them to teach their teachers, and bring all that is spoken to the rule and censure of their shallow conceit: as also those who when they hear their sins reproved out of god's word, in stead of amending their wicked ways, are ready to expostulate with their teachers, to reprove them for their rebukes, and to cast in their teeth, their faults & imperfections. As if the ungracious Scholar because he is corrected should lash his Schoolmaster with the same rod; or as if the frantic patient should pull off his plaster and cast it into the Physicians face. ANd so much concerning the second bill of indictment: the Verse 5 sentence of condemnation is affixed Verse 5. Therefore shalt thou fall in the day, and the Prophet shall fall with thee in the night, & I will destroy thy mother. In which words we are Exposition. to consider, first the punishment denounced; secondly the cause thereof; thirdly the persons against whom it is threatened; four the time when it is inflicted. The punishment is expressed in these words, thou shalt fall: the which is a metaphor borrowed from such, as being either blind or walking in the dark, are ready to fall into the ditches and pits. Whereby is signified that because they loved darkness better than light, and erring in their own wicked ways would not endure to be directed and guided by the light of God's word, but hated their guides and despised their admonitions, therefore they should fall into the pit of God's fearful judgements, and perish therein both people and Prophets. Now these judgements into which the Prophet saith the people shall fall, are as I take it properly to be understood of those temporary punishments, into which soon after they did fall; namely, the sword, captivity and desolation; howsoever it may well be that under these as types may be understood their fall into gods spiritual judgements, death and eternal condemnation; when as the light of the Gospel appearing, and the sun of righteousness clearly shining, they would not receive the promised Messias; but as though they had been still in the dark or stark blind, they stumbled at him as at a stone of offence, and so fell into the pit of eternal perdition, according to the Prophecies. Esay. 8. Esay 8. 14. Luke 2. 34. Rom. 9 32. 1 Cor. 1. 23. 14. Luk. 2. 34. Which we see accomplished. Rom. 9 32. 1. Cor. 1. 23. Secondly, the cause why they fell into the pit of God's judgements is implied in this word Therefore, as it is fitly here translated: whereby is signified, that because they refused the light of God's word and would not hearken to his faithful Prophets, nor suffer themselves to be guided by them, but contemned their admonitions, yea and insolently rebuked their reprovers, choosing rather to hearken unto false Prophets who seduced them and flattered them in their sins; therefore running on in the ways of darkness like blind people after blind guided, they should both fall into the pit of God's judgements, the deep pit of temporary punishments, and the bottomless pit of eternal destruction. Thirdly, the persons against whom these punishments are threatened, are first more distinctly specified, and after comprised in one general sum. They are specified whereas he saith that both people and Prophets should thus fall. The people are expressed in this word Thou: where he maketh an Apostrophe and conversion of his speech to the people, and having spoken of them in the former Verse, in the third person, he now useth the second for the greater emphasis, that he might point them out who were marked by God unto punishment, and the singular number as though he would cull them out man by man. And this was just with God that this people who wilfully shut their eyes against the light of God's truth, and despised his faithful servants admonishing them, should be given up of God to a reprobate sense, to follow the delusions of false Prophets, and to walk in their own wicked ways, until they fell into the pit of destruction. It is further said, that their Prophets should fall with them; by which we are not to understand their true Prophets, who admonished them of their sins and so becoming guiltless of their transgressions saved their own souls, and were not partakers with them in their punishments; but their false and flattering Prophets, who soothed them in their sins, and sowed cushions under their elbows that they might more securely go on in their wickedness. And here also he useth the singular number indefinitely, for the greater emphasis, as though he should say howsoever divers may think that they shallbe exempted in the common punishment by their wit, learning, policy, authority, or favour with the people, yet not one of them shall escape. And this was just with God that the false Prophets who had seduced the people should being accessary to their sins be partakers in their punishments. Secondly he saith, that he will destroy their mother, whereby we are to understand the whole Commonwealth Synagogue, and Church of the jews; which the Lord threateneth so to overturn and ruinated, that there should not remain so much as an outward face of a kingdom, nor the glorious title of the Church, wherein they so much boasted: as though he should say, my purpose is to destroy all and some; particular persons, and the whole state both of church and commonwealth, so as I will not leave so much as your goodly shows, and glorious titles, under which you shelter yourselves from the storm of God's judgements, and so securely live in your sins without repentance. Where the Lord useth the name of Mother, to comprehend the whole Synagogue of the Israelites, both to show the grievousness of the judgement, in that the Lord killed the dam together with her young, and also that he might more sensibly affect their stony and secure hearts with compassionate grief; seeing by their sins they had not only destroyed themselves, but also their mother, who in respect of this near alliance ought above all things in the world to be most dear unto them. Now this fearful judgement the Lord accordingly inflicted upon them, when as first he destroyed innumerable numbers of the Israelits, both by their civil dissensions, and foreign invasions; and afterwards when as the remnant which remained were carried Captive into Assiria, and the Assyrians planted their Colonies in the Land of Israel, whereby all hope of restitution was utterly cut off. The last thing expressed is, the time of these calamities, in these words, in the day, and in the night. The words are originally, to day and to night, whereby he signifieth first, that their punishments should be very sudden and speedy: and secondly, that they should be continual, one following in the neck of another, as the day doth immediately follow the night. As though he should say, I will speedily destroy the people in their sins, and although I do not presently attach with my judgements the false Prophets, because the people must bear the first brunt of the war; yet having done with the one, I will immediately begin with the other, until I have made an end of all, because all have joined together in this rebellion. And this is the meaning of the words. The Doctrines The doctrines. which arise out of them are these: First, we may observe that They who will not be admonished shall be destroyed. those who cannot endure to be admonished of their faults, nor reproved for their sins by Gods true Prophets: but rather desire to be soothed and flattered in their wicked ways, by false and lying seducers, shall fall into the pit of God's fearful judgements. So it is said. Prou. 29. 1. A man Prou. 29. 1. that hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured. Examples hereof we have in 1 King. 22. 26. 2 Chron. 25. 15. 16. 23. 27. Esay. 30. 10. 13 2 Thes. 2. 11. Ahab. 1 King. 22. 26. 27. 34. In Amaziah. 2 Chron. 25. 15. 16. 23. 27. In the people of Israel. Esay. 30. 10. 13. And in the limbs of Antichrist. 2 Thes. 2. 11. The reason hereof is manifest, for admonition and reprehension are the means to bring the sinner to repentance, & repentance is the principal means to prevent God's judgements: those therefore who refuse the means of amendment, continue obstinately in their sins, and so remain continually liable to deserved punishments. God's Ministers are the spiritual Physicians, who cure those who are diseased with sin, by ministering unto them the wholesome preservatives of admonition, and the bitter potions of reprehension & rebuke: If therefore these medicines be applied, there is hope of recovery; but if the patiented contemn the Physicians counsel, and refuseth to take these wholesome medicines, but rather hearkeneth to some unskilful Empiric, who promiseth cure without any trouble to the patiented; such a one is near death and destruction, because he cannot be cured, as the wise man showeth. Prou. 29. 1. Prou. 29. 1. The use hereof serveth, first, to move all men willingly to hearken unto admonitions, and patiently to bear reproofs, seeing it is a notable means sanctified by God for our amendment, that so we may escape Gods heavy judgements. An example hereof we have in David. Psal. 141. 4. 5. Who would not eat the delicates of the wicked but desireth Psal. 141. 4. 5. that the righteous should smite and reprove him, because their rebukes were as a precious Balsamum, to cure his spiritual wounds of sin. Secondly, it serveth to persuade all Christians with cheerfulness to perform this duty of admonition and reprehension, seeing it preserveth their brother from death and destruction; for if we are bound when we see the beast of our enemy endangered to relieve him, by keeping him from running into the ditch, or by helping him out being fallen; how much more are we bound in conscience to help the person not of our enemy, but of our neighbour, yea of our brother, and to preserve him by our Godly admonition from falling in the pit of utter destruction? This duty God requireth. Leu. 19 17. Thou shalt not hate thy brother in thine Leu. 19 17. heart, but thou shalt plainly rebuke thy neighbour and not suffer him to sin. And is commended as a singular work of charity. jam. 5. 19 20. Which who so performeth, howsoever jam. 5. 19 20. for a time he may be suspected as an enemy, or taken for a rigorous & troublesome friend, yet in the end he shall be preferred before the most pleasing flatterers, as appeareth. Prou. 28. 23. He that rebuketh a man shall find more Pro. 28. 23. favour at the length than he that flattereth with his Tongue. Lastly, it serveth to show the miserable condition of this The impatiency of men in these days to hear reproof. land and state, which abounding in sin, is notwithstanding impatient of reproof, and is so desperately settled in wickedness, that it is now more danger for a godly man to reprove sin, then for offenders to commit it. Neither are private men alone discouraged from performing of this duty, with the taunts and violence of the wicked ones, but even God's faithful Ministers are so hampered if they freely and plainly reprehend the iniquities of the times, that except the word of God be as fire in their bowels which cannot be smothered, they take little pleasure in censuring sin, or in being the Lords heralds to denounce his heavy judgements. Yea, so unmeasurably are God's ambassadors restrained from delivering the word of reproof, that even Stageplayers may more freely and safely scoff at the vices of great offenders, than God's Ministers may sincerely reprehend them out of God's word. Seeing therefore we are grown desperate in sin, and impatient of reproof, what remaineth but that with the Israelites we fall into the pit of God's fearful judgements? The second thing to be observed is, that not only the The Prophets who seduce the people shall perish with them. people who live in wickedness, but also the Prophets who seduce them, or bolster them up in their sins, shall fall into the pit of God's judgements in the day of his visitation. So the Prophet jeremy threateneth Pashur the son of Imner the Priest, that because he had preached lies, he and jer. 20. 6. and 23. 31. all that belonged to him should die in captivity. jer. 20. 6. So the Lord threateneth, that in his wrath he will come against the Prophets, which have sweet tongues seducing the people with pleasing Lies. Chap. 23. 31. So when the false Prophets bore the people in hand that they should not serve the king of Babel▪ for this their sin in seducing the people, and the sin of the people in giving credit rather to them then to the true Prophets, the Lord denounceth destruction both against the Prophets and people, Chap. 27. jer. 27. 15. and 14. 14. 15. 16. 15. See Chap. 14. 14. 15. 16. The Prophet Ezechiell likewise threateneth the false Prophets, that because they proclaimed peace, where the Lord denounced war, & played the daubers, in covering the faults and sins of the people with untempered mortar, that they and their work should both perish. Ezech. 10. 14. And in general the Lord delivered Ezech. 13. 10. 14. this denunciation by the same Prophet, that if the watchman seeing the sword coming, did not give the people warning, nor admonish them of their wicked ways, the wicked should die in their sins, but their blood should be required of the watchman's hands. The reason hereof is manifest, Ezech. 33. 8. for if those whom he hath appointed to be his ambassadors unto the people living in their rebellion, that they may tell them of their sins, and denounce his judgements, do conspire with the people against God, soothe them in their sins, and become the heralds to proclaim God's mercies, not caring to displease God so they may please the people; the Lord in his justice can do no less but punish the rebellions of the people, and the treacherous treason of such ambassadors. The use of this doctrine serveth first to stir up God's Ministers Sincerity required in the Ministers in Preaching. Col. 1. 10. with all care and conscience, to deliver that embassage which they have received from God purely and sincerely; not as men pleasers but as the servants of jesus Christ. Lest in seeking popular applause by not reproving of sin, they cause both themselves and the people to fall into the pit of God's judgements in the day of his visitation. 1. Kin. 22. 14. 1. Kin. 22. 14. Secondly, it teacheth the people, with all patience and reverence to receive the word of admonition and rebuke, as Patience and reverence required in the people in hearing. being the means sanctified by God, to bring them to a sight of their sins and unfeigned repentance; that so both they and their ministers may escape Gods justly deserved wrath and vengeance. If one walking in a pleasant way should be admonished by a friend, that if he went forward he were in danger to fall into an hidden pit, or into an ambushment of enemies, though his walk were delightful, who would not turn back, and show himself thankful to him from whom he had received such a friendly admonition? but this is our case, we walk in the pleasant ways of sin, which lead us into the pit of destruction? and cause us to fall if we go forward in them, into the ambushment of our spiritual enemies, sathan, hell, and condemnation: who therefore being admonished to desist in this dangerous, though pleasing course, would not willingly turn back, and render thanks unto him, by whose admonition he was preserved from such imminent danger. Lastly this serveth for the just terror of all time-servers, Terror for time-servers who sooth men in their sins. and men pleasers, who will not or dare not deliver God's embassage, nor admonish or reprove great personages for their sins, for fear of incurring their displeasure, or losing those rewards which they hope to receive by soothing them in all their wicked ways; in this respect worse than Balaam himself, who howsoever he loved the reward of iniquity, yet protested that he would not speak any other thing, then that which God put in his mouth, for to gain thereby all the wealth of Balaac; whereas they for a far less matter, speak the clean contrary; commending where God condemneth; blessing where he curseth, and cursing where he blesseth; proclaiming peace, where he denounceth war; and giving a Quietus est, and general acquittance, to those whom the Lord for their great & grievous debts is ready to arrest and attach: such although for a time they get the favour of great personages, and flourish in the world, yet they are in a most miserable condition, seeing the time will come, when as the Lord will cause his judgements to apprehend them, as being traitors to his Majesty, in delivering a quite contrary embassage to that which they received from him; Traitors unto their Prince and Country, in that they have not admonished them of imminent dangers, but soothing them in the pleasing ways of sin, have encouraged them to go forward in them, till they fall into the pit of punishment; and traitors to their own souls, in that as they accompany them in their sins, so also they shall accompany them in their punishments. Thirdly, we are to observe, that God will inflict punishments God severely punisheth those who contemn admonition. speedily, continually, and one in the neck of another, upon that people who despise admonitions, and are impatient to hear rebukes: for when his sovereign salves of instruction will not heal them, nor his sharp corrosives of rebuke keep them from putrefaction and rottenness, what remaineth, but that with the sword of vengeance he should cut them off? And thus the Lord punisheth contemners of his word; by suffering them to fall into errors and heresies; and by giving them up to strong delusions, and to believe 2. Thes. 2. 11. lies; by giving them over to a reprobate sense, to run on in their wicked ways, without check or stop; and lastly, by bringing upon them calamity upon calamity, and punishment upon punishment, till they be utterly destroyed and cut off. An example whereof we have in the Churches of Israel and juda, in jeroboam, in Ahab, and many others. The use is, that if we would escape these manifold and A particular Church may cease to be a true Church. continual calamities, we submit ourselves to be ruled by the sceptre of the word, and be as well contented to hear ourselves admonished of our faults, and reproved for out sins, as to hear of comfort when we do well, and of the gracious promises of the Gospll, when we have turned from our sins by unfeigned repentance. Lastly, we may observe, that howsoever the Catholic and invisible Church of Christ, cannot fail and cease to be his Church, yet a particular and visible Church may; as we see in the example of the Church of Israel in this place. For when Idolatry, Will-worship, and humane traditions thrust out God's pure and sincere worship, when the ministry of the word ceaseth, and in stead thereof lies are published and embraced; when the Sacraments are neglected, or wholly corrupted and depraved, such assemblies whether particular or national, cease to be the Church of Christ, and begin to be the Synagogue of Satan. This heavy judgement Christ also threateneth against the Church of the jews. Mat. 21. 43. The kingdom of God Mat. 21. 43. shall be taken from you, etc. And against the Church of Ephesus. Apoc. 2. 5. I will come against thee shortly, and will remove Apoc. 2. 5. thy Candlestick out of his place, except thou amend, that is, I will translate my Church from thee to some other nation. The fearful execution of all which threatenings, we see at this day, for all those famous Churches mentioned in the Scriptures, are utterly perished, and become both in their souls and bodies the Vassals of Gog and Magog, the Turk, Mahomet, and the seven headed beast the Antichrist of Rome. The use which we are to make hereof is, first, to admonish We must not rest in outward privileges. us that we do not flatter ourselves in those glorious titles and goodly privileges, which yet through God's mercy we enjoy, in that we are the Church of God, and have his word and Sacraments amongst us. For if we securely rest in these titles and privileges, and think it sufficient that we have the kingdom of God amongst us, but bring forth no fruits of it, nor live like his subjects, but the vassals of Satan; this kingdom shall likewise be taken from us, and given to a nation which will bring forth the fruits thereof. If we continue in our sins, lose our first love, and will not repent and amend, our Candlestick shall be removed; if we remain stubbornly rebellious, and will not endure admonition and rebuke, the Lord will destroy our mother, as here he threateneth the Israelites, and make us like the Churches of the jews and Asia. Secondly it serveth for the confutation of the Papists, The Church of Rome no true Church of God. who invest their mother the Church of Rome in the royal ornaments of her ancestors, grace her with their titles & and privileges, and advance her above others in the glorious chair of antiquity. But seeing she hath fallen from her first love, and repenteth not, seeing she hath voluntarily excluded herself out of Christ's kingdom, and will not endure to be governed by the sceptre of his word, but hath servilely submitted herself to Antichrist, and is content to take his mark and bear his yoke: seeing she hath banished out of her Gods pure worship, the ministery of his word, and hath wholly corrupted and depraved his Sacraments, and now worshippeth Idols, Saints, Angels, their breadden God of the Altar; and if they worship the true God at all yet not according to his word, but after their own wills in humane inventions and traditions; and seeing they are so desperately resolved to continue in these their sins that they will here of no admonition, but rebuke their reprovers, yea persecute unto the death all that labour to reclaim them, it is hereby manifest, that long ago they are ceased to be the spouse of Christ, and are now become an infamous harlot, even the whore of Babylon, they are no more the Church of God but the Synagogue of Satan, and slaves of Antichrist. For if the Church of Israel who had God's law, covenant, promises, and all royal prerogatives, ceased to be the Church, when as they did wholly degenerate, and abandoned Gods pure worship, and if those famous Churches, mentioned in the new testament, planted by the Apostles themselves, making the like apostasy were subject to the same punishment, then what can privilege the apostate Church of Rome (which is wholly degenerate from her ancestors, both in purity of doctrine and holiness of manners and conversation) from the like fearful judgement; seeing she hath matched them, yea and exceeded them all in desperate and audacious wickedness? ANd so much concerning the second bill of indictment, and the sentence thereto annexed. Now followeth the third bill and sentence, which from the 6. verse to the 11. verse are intermixed one with the other: wherein he inditeth, accuseth, and condemneth the whole body of the Church and common wealth, both priests and people; and this he doth first jointly, and after more particularly he setteth down both the sins and punishments of the Priests and people. But I will speak of them as they lie in order. Verse. 6. My people are destroyed for want of knowledge. Verse. 6 Because thou hast refused knowledge, I will also refuse thee, that thou shalt be no Priest to me: and seeing thou hast forgotten the Law of thy God, I will also forget thy children. In which Exposition. words he doth more particularly exaggerate that sin of omission, whereof he accuseth them verse 1. namely that there was no knowledge of God in the land; by showing that not only the people, but also the priests, who should instruct them, were utterly destitute of this knowledge: and withal specifieth God's real controversy, and particular punishments which he was purposed to inflict upon them. In handling whereof, we will first consider of their sin, and then of their punishment. Their sin and punishment are jointly expressed in these words: My people are destroyed for want of knowledge. Their sin was want of knowledge or ignorance of God and his true Religion: the which sin did lie heavy both upon the Priests and people: upon the Priests, not only in that they were culpable of the same ignorance, of which he speaketh afterwards, but also as they were causes of the people's ignorance, and consequently accessary to their destruction. For whereas they were bound by God's law and ordinance, to instruct the people in the knowledged of God and his true religion, for which they had great honour and large maintenance allowed them; they seizing upon the reward and wages, utterly neglected the duty, either through their own ignorance, because they could not, or through their idleness or maliciousness, whereby they would not inform them in the knowledge of God's truth, but suffered them to run headlong to their destruction. So likewise this sin of Ignorance did lie heavy upon the people, for howsoever the Priests utterly neglected their duty in teaching and instructing them, yet the people were not hereby excused: First, because they willingly suffered themselves to be hoodwinked by their Priests, and were contented to be nuzzled in ignorance by these blind guides, choosing rather to go on securely in their sins without admonition or reproof, then to be troubled by any means in their evil courses. Secondly, because though the Priests neglected their duty, yet they had God's Prophets sent unto them, to inform them in the knowledge of god's truth, whom they despised and refused to hear as hath been showed. Thirdly, in that they had the word and Law of God written, delivered unto them, out of which through painful reading and meditation they might have attained unto some knowledge. So that their case was unlike the case of the Gentiles, who had only the light of nature, and so remained in ignorance because they wanted the means of saving knowledge: whereas they had the law and oracles of God committed unto them, the which were faithfully expounded unto them by God's Prophets, but they neglected the reading of the Law, and contemned the admonitions and instructions of the Prophets, and so were ignorant because they would be ignorant, and loved the darkness of error better than the light of God's truth. And this is Emphatically implied, whereas the Lord doth say (not the people but) my people: that is, this my people, with whom I have made my Covenant, and unto whom I have given my Law, and sent my Prophets to instruct them in my truth, even they are destroyed for want of knowledge. The punishment inflicted both upon Priests and people is destruction: whereby we are to understand not only that temporary destruction of their body, state, and country by their enemies, but also their spiritual and everlasting destruction both of body and soul, for as it is eternal life to john. 17. 3. know God, his son, and true Religion, so it bringeth eternal death to be ignorant of them. And thus their sin and punishment hath been jointly showed: now more particularly he expresseth both the sin and punishment of the Priests. The sins of the Priests are four; unto every one of which he annexeth a proportionable punishment: the two first are expressed in this Verse. Because thou hast refused knowledge I will also refuse thee, etc. In which words he turneth his speech, and maketh an Apostrophe to the Priests, accusing them of a twofold sin, and denouncing against them a twofold punishment. Their first sin was that they had refused or contemned knowledge, the which as it was a great sin in the people, so most grievous in the Priests; seeing in regard of their public Ignorance a great sin in the Priests. calling and function they were bound by the Law of God, not only to have an extraordinary measure of knowledge themselves, but also to instruct others. So Deut. 33. 8. Deut. 33. 8. 10. And of Levy he said, let thy Thummim, and thy urim be with thy holy one, etc. And Verse. 10. They shalt teach jaacob thy judgements and Israel thy Law, etc. So Mal. 2. 7. For the Mal. 2. 7. Priests lips should preserve knowledge, and they should seek the Law at his mouth, for he is the Messenger of the Lord of Hosts. The knowledge therefore which was required in the Priests, and which in this place they refused, was such a knowledge, as was proper to their calling and function; that is, not only a speculative knowledge in the brain, but a practical knowledge, whereby they communicated that they knew to the people, not alone in the understanding, but in the lips, that is, in speech, publishing and preaching God's truth, that the people may seek it from their mouth: not an idle knowledge, whereby they know to know, and make no use of it; but an operative knowledge whereby they teach & inform God's people in his true religion. The sin therefore which is here condemned in the priests is, that they usurped the office of the Priesthood, and challenged the honour, and seized upon the profits due unto it, but neglected their duty; for thinking it sufficient, to wear the habit, and offer the Sacrifices, and administer the other Ceremonies, they refused the chief duty which God required of them; that is, to teach the people, for they utterly neglected and despised the knowledge of God and his truth themselves, or at least such a knowledge as their calling required; for though they had some knowledge in the brain, yet they had none in the lips; though they had some in speculation, yet through idleness, or carelessness, or covetousness, or ambition, they made no use of it, for the instruction of the people, for they were destroyed for want of knowledge. And this was their sin. The punishment which the Lord doth proportionate unto it is, that because they had refused knowledge, he would refuse them, that they should be no Priests unto him: where we are to observe, that he speaketh unto them as unto one man in the singular number for the greater Emphasis; showing that seeing they had joined together as one man in their sin, so they should be joined as one in the punishment, and not one of them escape. The punishment itself is, that God would refuse them, and not suffer them to be his Priests. They could be content to bear the title, and have the honour, and receive the benefit of God's Priests, and serve God with a mess of ceremonies and sacrifices, because these things required small labour, and brought great profit, so they might neglect the main duty of all, namely, the informing themselves in the knowledge of God and his truth, and the teaching and instructing of the people But the Lord telleth them, that by no means he would suffer these to be severed; and therefore seeing they had refused the main and essential duty of the Priesthood, he would refuse them for being any longer his Priests; if they would not take the pains, he would restrain them of the gains; if they would not bear the burden, he would pull from them the honour and reward. So that no knowledge, no Priests to him. Where we are further to observe a singular Emphasis in the words, for first the Verb here used, which is translated, I will refuse thee, is in an unusual form, having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extrordinarily added before the affix: by which increase of the word, the Lord would intend the signification: namely, that he would not after an usual manner refuse them, but with great contempt and reproach. Secondly, whereas he saith, I will refuse thee, and thou shalt be no Priest to me; he implieth, that howsoever they were allowed as Priests by men, namely, by the Prince, state & people, yet wanting knowledge he would disavow them; howsoever they suffered them to perform outward service in the Church, in the Ceremonies and Sacrifices, yet they should not execute the office of the Priesthood unto him; neither would he respect any thing they did, seeing they were ignorant and neglected the main duty of teaching the people. Though therefore they were the prince's Priests, yet they should be none of his; though they served the people's turn, and were fit Priests for their devotions, yet he would make no account of their service, which was joined with ignorance, and consequently not performed in spirit and truth. The second sin is, that they had forgotten the Law of their God; these words some understand as spoken of the people; but howsoever these by consequence may be judged culpable of this sin (for if the Priests who should have continually put the people in mind of God's Law and Covenant made with them, had themselves forgotten it, then much more the ignorant people) yet as I take it, first and principally this sin is condemned in the Priests, because both the words going before, and the words following are to be understood of them. The sin is forgetfulness of God's Law, which is a fruit of their former sin, namely, their neglect and contempt of it, for etiam senes quae curant meminerunt, those things are retained in mind even of those who have slippery memories, which they regard and care for. Whereas therefore he saith, that they did not so much as remember God's Law, hereby he intimateth that their neglect and contempt of it was most notorious. Now whereas he saith further, not simply that they had forgotten the law of God, but of thy God; this also hath his emphasis and aggravats their sin, in that every people is principally to remember the laws of their own sovereign, but God was their King, and they had bound themselves by covenant that they would hear, remember & obey his law, the which covenant they shamefully broke, for so far were they from obeying God's law that they would not so much as take any notice of it, or vouchsafe it a place in their memory. The punishment threatened is proportionable to the sin, namely that God likewise would forget their children; the which is spoken after the manner of men, that he might the better fit himself to their capacity: for if we speak properly, God cannot be said to forget or remember, seeing all things past, present, and to come, are present before him in one perfect view: but hereby he would signify unto them, that as they had so neglected his law, that they did not so much as remember it, so he would utterly neglect them, and withdraw from them all signs of his love and care, as if he had utterly forgotten them and his covenant made with them. Now whereas he saith that he would forget their children: the meaning is that he would destroy the Priesthood: for ordinarily the children succeeded the parents in the Priest's office; but now he telleth them that he would not only strip them of this honour, but their posterity also, and so make the priesthood to cease: for whereas he threateneth the children, he much more includeth the parents; for if the heat of God's wrath extended to the children, for their father's sins; much more should it be inflamed against the fathers themselves. Lastly, whereas he speaking of the Priest's sin, saith that they had forgotten his Law; and of his own punishment, that he would forget their children: hereby is implied Gods merciful justice and man's impiety, in that God doth not forget them, before they have forgotten him; and therefore if God at any time neglect and forget his people, it is manifest that it is because they have neglected and forgotten him first. And thus have I showed the meaning of the words: the doctrines which arise out of them are divers. The first thing That ignorance is a great sin in the people. to be observed is, that if a people live in ignorance of God and his religion, for want of teaching and instruction, the Lord condemneth it as a great sin, both in the ministers and people In the ministers, in that they neglect their duty, and either through their insufficiency or idleness, suffer them to go on in the ways of darkness to their perdition, whereby they become accessary, yea principal causes of their destruction, of which I shall speak afterwards. And in the people, in that they are content to live in their ignorance, and voluntarily submit themselves to be led by such blind guides, as cannot inform them in the ways of the Lord. For they should have care of their own souls, though others neglect it: they should count this one thing necessary, to be instructed in the knowledge of god's truth, and prefer it before their worldly affairs; they should wanting this precious pearl of god's word, rather sell all they have to purchase it, then content themselves to be without it; they should themselves read, study, and meditate in the scriptures, which are sufficient to make them wise to salvation, especially when the ordinary means fail. But this sin is much more heinous in the people, if they continue in ignorance when as the Lord giveth them liberally the means of knowledge; if they wilfully shut their eyes when the light of God's word clearly shineth unto them; if they continue blind because they will not see; if they refuse to hear the word preached, or neglect and despise it when they hear it, as not worth the knowing or remembering; if they choose rather to be under blind guides, because they would not be troubled with hearing and learning, or with admonitions and reprehensions (whereas they rather desire to live quietly and securely in their sins) then under faithful and painful Ministers, who would disturb their ease and awake their consciences out of the sleep of sin, for such living in ignorance are without excuse, and for want of knowledge shall most certainly be destroyed. The second thing to be observed is, that where the people The people shall be destroyed which want knowledge. are destitute of knowledge for want of instruction, there the people & ministers shallbe destroyed. The people first, because they content themselves with such blind guides and willingly remain in their ignorance: secondly, because wanting knowledge they deprive themselves of all means whereby they may be saved, for those whom God hath elected to salvation as to the end, he hath also ordained that they should use the means, whereby they may attain to salvation; that is, that they should be effectually called, justified, and sanctified; but none can attain to any of these means without the knowledge of God and his religion: for whomsoever God effectually calleth, those with his word and holy spirit he illuminateth with the knowledge of his will, their own misery, the work of redemption wrought by Christ, and with other principles and fundamental points of Religion; without then this knowledge there is no effectual calling. So likewise no justification, for whosoever are levied they are also endued with a lively faith, whereby they apply unto themselves the merits and sufferings of Christ; but without knowledge there is no faith, for we cannot believe and be certainly persuaded of that whereof we are ignorant, and consequently no justification. In a word without knowledge there is no sanctification; for knowledge is the foundation of all virtue and obedience, without which we can neither choose the good nor refuse the evil. Now without these means there is no salvation, neither is there any saved, but those who are effectually called, justified and sanctified; and therefore it necessarily followeth, that they who want knowledge, are destroyed. This might be proved more particularly, whether we respect the temporary destruction of the body and state, or the eternal destruction of the soul, but that I have already handled this point before, entreating of the first verse of this Chapter. But if this want of knowledge in the people, proceed from the insufficiency or idleness of their ministers, then doth it bring destruction to them also, as being the causes of their ruin. This the Lord threateneth. Ezech. 3. 18. and 33. 8. Ezech. 3. 18. & 33. 8. When I shall say to the wicked, O wicked man thou shalt die the the death, if thou dost not speak and admonish the wicked man of his way, that wicked man shall die for his iniquity, but his blood will I require at thy hand. To which Paul seemeth to allude Act. 20. 26. Where approving his pains in his ministry, Act. 20. 26. he saith, he was pure from the blood of all men: From which place Gregory thus concludeth: tot occidimus, quot ad mortem ire tepidi & tacentes videmus. We murder (saith he) so many as we see going the way to destruction, and carelessly hold our peace. The use of this doctrine serveth to teach us in what a miserable estate such a people are, who content themselves to live in ignorance, whether they want the means of knowledge, or having them do neglect and contemn them, seeing they live in their sins, without any hope to attain unto salvation, or to escape destruction. Those that want the means cannot be excused, if they do not labour after them, seeing Christ hath taught us, that this one thing is most necessary, john. 6. 27. and more to be desired then our bodily food: in the obtaining whereof whosoever employ themselves, they are preferred before such as give worldly entertainment to Christ himself, as appeareth, Luk. 10. 39 40. 41. 42. That Luk. 10. 39 40 it is of greater value than all worldly wealth, and therefore if we want it, we are rather to sell all we have, to purchase this precious pearl, then to be without it. Whereas these Mat. 13. 45. men esteem this unvaluable jewel, of all other things least necessary, and will not part with the least worldly benefit for the obtaining of it. But much more do those offend, and accordingly shall more fearfully be punished, who having the means of knowledge, the preaching of the Gospel, do neglect and contemn it, who walk in the dark ways of ignorance, because they wilfully shut their eyes when the brightlight of the Gospel shineth unto them, and continue destitute of knowledge, because they stop their ears, not vouchsafing to hear instruction: and yet in the mean time these men have a strong conceit, that they shall attain unto salvation: as though the way to heaven were so direct and strait, that they could easily find it, though they go blindfold, and not so much as desire a guide: quite contrary to the whole course of Scripture, wherein the Lord hath taught us, that his will is, that those who shall be saved, shall also come to the knowledge of his truth. 1 Tim. 2. 4. 1 Tim. 2. 4. That it is the only means to attain unto life eternal, to know God and his son jesus Christ. john. 17. 3. That those joh. 17. 5. whose feet are to travail in the way of peace, must first be enlightened with the knowledge of Salvation. Luke. 1. 77. 78. Luk. 1. 77. 78. 79. And contrariwise that they who sit in darkness, they also sit in the shadow of death, as it is in the same place, that they are strangers from the life of God. Eph. 4. 18. That the Lord Eph. 4. 18. will render vengeance to those that do not know him. 2 Thes. 2 Thes. 1. 8. 1. 8. And that they shall be destroyed, as it is in this place. The second use concerneth the ministers, serving for an The Ministers must teach the people. effectual argument to persuade them, that they perform their duty, in teaching and instructing the people, least wanting instruction, they also want knowledge, and so be made subject to utter destruction. Whereby it will come to pass, that those Ministers, who through their negligence are the causes hereof, shall being guilty of their sins, be also destroyed with them. Now if the weight of a man's own sin be an intolerable burden, what will become of those, who shall bear the weight not only of their own sin, but also of their whole congregation, unto which through their idleness or insufficiency they have been accessary? Thirdly, it serveth for the reproof of the Papists, who The papists labour to keep the people in blindness. by all means possible, labour to keep the people in blindness and ignorance, by taking away from them the light of God's word both read and preached, that so keeping them blindfold, they may abuse them at pleasure, and like carrion Crows having picked out their eyes, may make a pray of them. But let all know, that what fair shows soever they make, and how curiously soever they paint over this rotten post, with the colours of their devotion, whereby they underprop the ruinous building of their high raised hierarchy; yet in very truth by depriving the people of knowledge, they deprive them also of salvation, and make them subject to utter destruction, and so consequently they make themselves guilty both of their sin and ruin; of both which they have been the principal causes. The third thing to be observed is, that as the want of knowledge is a sin in all men, so especially in the Minister, That ignorance is a grievous sin in the Ministers. whether we understand it of that sufficiency of knowledge which he ought to have in himself, whereby he is enabled to teach the people, or the fruitful use of this knowledge for the instruction of the people; for of him is required, not only the faculty but also the function; not only that he hath knowledge in the brain, but also in his lips; not only that he hath light in himself, but also that he giveth light to others; not only that he know the way to God's kingdom, but also that he inform those committed to his charge in this way. Here therefore is first condemned the ignorance and insufficiency of the Minister; whereby he is utterly disabled for the performing of his duty in teaching the people, the which is a heinous sin in God's sight, as may appear by these reasons: first, in that they thrust themselves into this great work of the Ministry being altogether unfurnished of those gifts which should fit them for this function: for above all other things it is required in a Minister that he be fit to teach. 1. Tim. 3. 2. and Tim. 2. 2 but these cannot teach others, being themselves ignorant. 1. Tim. 3. 2. 2. Tim. 2. 2. Mat. 5. 14. God's true ministers are the Light of the world. Math. 5. 14. appointed by God to illuminate those who sit in darkness and in the shadow of death; Luk. 1. 77. 78. but these men wanting the light of knowledge in themselves, cannot give Luk. 1. 77. 78 light unto others, and so they sit both together in the shadow of death: if then they who should be the light are darkness how great is that darkness Mat. 6. 23. The minister in the Church is as the eye in the body, and the knowledge Mat. 6. 23. of the Minister, as the sight in the eye, such Ministers then as want knowledge, they are stark blind, as the Lord himself plainly concludeth. Esay. 56. 10. Their watchmen are blind, Esay. 56. 10. they have no knowledge: and consequently when these are in stead of guides, than the blind do lead the blind and so they fall both into the pit, as our Saviour speaketh. Mat. 15. 14. Mat. 15. 14. The Ministers are the mouth of God unto the people, and the mouth of the people unto God: but these men are dumb and cannot speak, they are the messengers of the Lord of hosts, Mal. 2. 7. Hag. 1. 13. by whose embassage there is peace concluded, and reconciliation made between God Mal. 2. 7. Hag. 1. 13. and man: 2 Cor. 5. 18. 20. but these men are altogether unfit for these offices, seeing they cannot do their message, 2 Cor. 5. 18. 20 nor deliver their embassage. They are the nurses of God's children, who nourish them with the milk of the word, that they may grow up there by: 1 Pet. 2. 2. but these men having dry breasts, do starve the Lords people, and so are no better 1 Pet. 2. 2. than murderers in his sight. They are Gods shepherds to feed his Lambs: john. 21. 15. but these ignorant shepherds non pascunt, sed depascunt gregem, they feed not the john. 21. 15. flock, but feed upon it, they eat the milk, and cloth themselves with the wool, but lead them not into the green pastures of God's truth, but let them perish for want of food; and therefore a fearful woe lieth upon them, as appeareth. Ezech. 34. 2. 3. God's faithful Ministers are his Stewards, who have in their storehouse new and old, and do give to Ezech. 34. 2. 3. every one of the family their portion in due season: Luke. 12. 42. but these men have no store of provision, neither Luk. 12. 42. have they any skill to divide this spiritual food of the word aright, and so famish the family, and disgrace their master. Esay. 22. 22. They are the guides and Captains of the Lord of hosts, to go before the people towards the heavenly Canaan, and teach them so to handle their weapons, that they may repel and overcome their enemies, who assault them in the way, and labour to hinder them from going forward in this spiritual march, but these men do not know the way themselves and therefore cannot direct others. They are not used to the spiritual armour, nor know how to handle the sword of the spirit, and therefore are utterly unfit to train up others, or to make them fit for this spiritual warfare. They are the salt of the earth, and knowledge is the savoury saltness of this salt: but these men wanting knowledge, are unsavoury salt, which is good for nothing, no not for the dunghill, but deserveth to be cast out and trodden under foot. Luk. 14. Luk. 14. 34. 35 34. 35. that is, to be condemned and despised of all men, the which punishment the Lord threateneth. Mal. 2. 9 Mal. 2. 9 Secondly, such ignorant Ministers do grievously sin, in Ignorant Ministers usurp an office unto which they are not called. that they presumptuously take upon them, this great office, unto which they are not called of God; for whomsoever the Lord calleth to any function, those he enableth in some measure to discharge the duty which he requireth of them, for his calling is effectual & ministereth efficacy to those whom he calleth, to effect those duties whereunto he calleth them. As soon as he called Aholiab and Bezalcell, to build his Exo. 35. 30. 31. Tabernacle, he endued them with wisdom and skill fit for the work; and how much more will he furnish with knowledge, and spiritual wisdom, those whom he chooseth to build up his Church? There is no wise man, will choose him for his Carpenter, who is ignorant in building; or for his Husbandman, who hath no skill in husbandry; or for his Shepherd, who hath no discretion to feed his Sheep: and shall we think God less wise or provident then mortal man? No assuredly, those whom he appointeth to be lights he first illumina●●●, that so they may give light unto others: those whom he maketh eyes in the spiritual body of the Church, he endueth with the sight of knowledge, whereby they may be enabled to guide and direct the members of the body: the mouths of his making for his own use and service, are not dumb nor tongue-tied: those messengers and ambassadors which are of his sending, are wise and willing to deliver his message; for he that condemneth this in others, Prou. 26. 6. will not approve it in his own practice: those whom he appointeth nurses to his children, have the milk of knowledge in their breasts, neither would the Lord commit his little infants, to such as would starve them for want of milk: he never made them his shepherds, who have no food for his sheep; nor them his stewards who have no provision in store, nor wisdom to give fit nourishment to his family: he never made blind men to be his guides; nor freshwater soldiers to be his Captains: and the salt of his making is savoury in itself, and fit to season that which is unsavoury. It followeth therefore, that seeing they are not called of God; that they run before they are sent, like those false Prophets jer. 14. 14. 15. and are gross intruders into those offices in jer. 14. 14. 15. which they have no skill; for which intrusion, they shall one day make a fearful account. For if it be intolerable for any to profess himself an ambassador, when as he was never sent by his Prince, nor hath received any message from him: how much more horrible is it for a sinful man, by intrusion to usurp the place and dignity of God's Ambassador, whom the Lord never called to this office and function? Thirdly, this sin of ignorance is heinous in the Minister, Ignorant Ministers destroy both their own & other men's souls. in that it destroyeth not only his own soul, but bringeth destruction to the people, because hereby they are deprived of the preaching of the word, the ordinary means whereby they should be saved. So the wise man teacheth us. Prou. 29. 18. Where there is no vision there the people decay. The reason Prou. 29. 18. is apparent, for whomsoever the Lord in his eternal counsel, hath purposed to preserve from destruction, and to elect unto salvation, he hath ordained in the same eternal counsel that those shall use the subordinate means, whereby they may be saved: as first, that being elected they should be also effectually called; being called they should be justified; that being justified they should be sanctified; and so being sanctified they should also be glorified, as appeareth. Rom. 8. 30 Rom. 8. 30. But all these the Lord ordinarily effecteth by the Ministry of the Word, as may appear in the particulars. For first, the ordinary means of our effectual calling, is the preaching of the Gospel, as appeareth Ephe. 4. 11. 12. He therefore gave Eph. 4. 11. 12 some to be Apostles, and some Evangelists, and some Pastort and Teachers: for the gathering together of the Saints, for the work of the ministery, & for the edification of the body of Christ. So he saith, that by the Gospel we are called to that salvation, unto which we were elected, and to obtain the glory of our Lord jesus Christ. 2 Thes. 2. 13. 14. And this is signified in the 2. Thes. 2. 13. 14. Parable, where all that come to the wedding supper are called thereunto by the king's servants. Math. 22. 2. 3. Mat. 22. 2. 3. So we are justified by faith, whereby we lay hold upon Christ, who is our justification: but this faith is ordinarily begot in us by the ministry of the word preached. Rom. 10. Rom. 10. 14. 15. 17. 14. 15. 17. And hence it is that this word is called the word of Faith. Verse 8. And the dispensers thereof the ministers 8. by whom we believe. 1 Cor. 3. 5. Therefore without the 1. Cor. 3. 5. preaching of the word ordinarily there is no Faith, and without Faith no justification. The third means to salvation is our sanctification, which is a necessary effect of our justification, for they that are in Christ, are new creatures. 2 Cor. 5. 17. But we are sanctified 2. Cor. 5. 17. and regenerate, not of mortal seed but of immortal, by the word of God. 1 Pet. 1. 23. And hence it is that the Ministers of the 1. Peter. 1. 23. Gospel, who are the dispensers of this immortal seed, are called the spiritual fathers of those whom they beget unto God. 1 Cor. 4. 15. Therefore take away the ministery 1. Cor. 4. 15. of the word, and take away regeneration; without which we cannot enter into the kingdom of heaven. joh. 3. 3. john. 3. 3. Lastly as the means of Salvation, so salvation itself is ascribed to the ministery of the word preached; for Paul exhorting Timothy to faithful diligence in his ministery, doth use this as an effectual reason, because hereby He should save not only himself but also those that heard him. 1 Tim. 4. 16. 1. Tim. 4. 16. Seeing therefore the preaching of the word is the ordinary means of salvation, hence it followeth that the neglect of this preaching is the ordinary means which bringeth destruction; and consequently such Ministers as take upon them the charge of souls, and do not feed them with this bread of life, are principal causes whereby those People are destroyed. The use of this doctrine serveth for the admonition of Sufficiency of gifts necessarily required in Ministers. divers sorts of men, and for their reproof if they neglect this admonition. First all intending the ministery, or having taken the charge upon them, are to be admonished that they seriously examine themselves, whether they are furnished with knowledge and other gifts necessarily required to this calling; otherwise they are not to enter into it, if already they have not undertaken it, or not to continue in this calling if they be already entered: for what will it profit them to get thereby worldly mainteynance, or an easy and idle life, if they through their ignorance and insufficiency, neglecting their duty, destroy not only their own souls, but also the precious souls of the people committed to their charge. Secondly, Parents are here admonished, that they do not Parents must not offer the lame & haut to God. offer the lame, haut, and sick unto God, that is, that they do not prefer to the service of the sanctuary, such of their children, as in respect of their insufficiency of gifts are unfit for any other vocation, and therefore much more unfit for this, unto which the best gifts are scarce sufficient; for what are such children beholding to their Parents for providing them maintenance by placing them in this calling, seeing by providing for their bodies for a time, they destroy both body and soul for ever, and make them also the causes of the destruction of others? in which respect they should deal better with them if they made them prentices to the basest trades, wherein they might live in the fear of God with a good conscience. Thirdly, it admonisheth Patrons and Church governors, that the one present not, the other admit not into pastoral No ignorant men ought to be preferred to the function of the Miniestrie. charges, such as through their ignorance must of necessity starve their flock; for if they either through foolish pity, friendship, or corruption, commit the souls of men to be nourished by such nurses, as in their own knowledge they they are assured have dry breasts, and cannot give unto them the sincere milk of the Word, not only these who are the next and immediate causes of their destruction shall perish with them, but also they who being placed as Stewards in God's family, have showed so little care in providing food for his children and servants. Lastly, it serveth to admonish the people, that they do The people must not seat themselves under blind guides. not rest contented to be still lead by such blind guides, nor to be under the charge of such ignorant and unskilful shepherds, as have no knowledge to feed them; for what will it profit them, if by living in such places they may have plenty for their bodies, if in the mean while their souls, are starved? what benefit will they have by any worldly conveniency in their place of abode; the neighbourhood of their friends; the goodness of the air; the pleasantness of the seat; the fitness of living there for to gain in their trade or calling: yea, what if in every respect it be like the seat of Sodom, which was pleasant and fruitful as the Garden of Gen. 13. 10. God; if for want of instruction, it be a Sodom also in ignorance and sin, which with the inhabitants thereof must one day be destroyed? There is no man so foolish that would be alured either by pleasure or profit, to dwell in a place where there is no bread to preserve the life of his body, but much more foolish are they who are incited by these baits to live in such a place where there is no food for the soul. No man would dwell in a town which is assaulted by enemies, and hath no watchman to give warning of their approach, though the place were both pleasant & profitable, for what would it advantage him to have wealth & all delights, if he be in a continual fear that he shall be destroyed? but we in this world have not only our spiritual enemies to assault us, but also whole armies of God's judgements ready to invade us, if we live in sin and ignorance; if therefore we want a watch man to give us warning of the approach of these enemies and judgements, that by putting on the spiritual armour, we may be enabled to repel the one, and by returning unto God our king, whom by our sins we have offended, we may be preserved from the other, what will the profits and pleasures of this life benefit us, seeing we are daily in danger to be destroyed? For as our Saviour saith. Mar. 8. 36. What will it profit a man if he shall win the whole Mar. 8. 36. world, if he shall lose his own soul. Rather therefore let us follow mary's example, that is, howsoever we think worldly things convenient, yet let us judge this one thing necessary. Luke. 10. 42. And the practice of the wise Merchant approved Luk. 10. 42. by our Saviour Christ, that is, let us rather sell all we have to purchase this precious pearl of God's Word, then content ourselves to live without it. Mat. 13. 45. 46. Mat. 13. 45. 46 And thus have I showed, that it is a great sin in the The greatness of their sin who having knowledge do not teach the people. Minister to undertake this calling, when through ignorance he is unable to teach the people: the like may be said of those, who having knowledge and learning do not instruct the people; either through idleness, carelessness, covetousness, ambition or want of a good conscience. For howsoever they have never so great a measure of knowledge, yet if we speak of such knowledge, as is required to the office and function of a Minister, they have only so much as they make use of in Idle Ministers as bad as ignorant Ministers. their ministery; and therefore if they use little or none at all, they have little or none of that knowledge which is required of them. The Lord requireth not only that the Priest's head, but also his lips should preserve knowledge, and that the people from his mouth should seek instruction. Mal. 2. 7. Mal. 2. 7. Not only that they have the profound knowledge of the learned, but that they have the tongue of the learned, to minister Esa. 50. 4. a word in time to him that is weary, as it is Esay. 50. 4. Not only that they have the talent; but also that they use the talent. Not only that they have store of provision, but also that they do distribute it to the relieving of God's people: which duty if they neglect, they are no better then ignorant Ministers; nay they are worse, if we respect their own minds, and full as bad if we respect the people's benefit. They are worse in themselves, for they are more to be condemned, who can instruct them and will not, than they that would and cannot, for they are like unto rich but hard-hearted cornemorants, who having their barns and garners full of corn, let the people famish for want of food, or at least like Monopolists, having engrossed these spiritual commodities, they will not utter them but at excessive rates; either when they are largely feed, or hope thereby to attain unto great credit or preferment. Where as the other let the people perish for want of provision, and furnish not the market because their warehouses are empty. The ignorant Ministers are in themselves dark and cannot give light; the idle learned Ministers have light indeed, but whereas they should set it in the Candlestick of the Church, they hide it in their studies, as under a bushel, and will not lighten others: they are like blind eyes, which cannot guide the people in the paths of God's truth; these eyes which wilfully wink and will not give direction; and who so blind as they who will not see? they are dumb and cannot speak; these sullenly silent and will not speak; they cannot deliver God's embassage because they want wit; these will not deliver it, and will not because they will not: they starve their children which they have taken upon them to nurse, because they have dry breasts; these have milk enough, but herein more cruel than the savage Dragons, they will not take pains to draw them out. Lamen. 4. 3. They are ignorant shepherds, Lamen. 4. 3. and cannot feed Christ's flock; these are idle shepherds, who will not endure the labour; or covetous shepherds, who taking upon them the charge of divers flocks in divers places, whilst they are with the one, of necessity suffer the other to starve, or to be devoured of the wolf; or at the best commit them to the keeping of hirelings, in whom they cannot expect that care and conscience which they want themselves: seeing they are the principal, these but deputies: they bond to painfulness with the strong cable of their charge; these with the weak thread of some small stipend. Or if gain be the inducement to both, to take the care and pains, than it is not likely that the hireling will be moved to take this care and pains for ten or twenty pounds, seeing themselves have a hundred or two hundred pounds, and yet neglect it. Howsoever it is, it is sure, that these engrossers of Benefices greatly offend whatsoever their deputy be; for if insufficient they then betray their flock by committing them to one who cannot feed them; if sufficient, than they offend against him in taking from him unjustly the reward of his labours; for he that feedeth the flock is to have the wool to clothe him, and the milk to feed him, and not he who taketh no pains about them. But as they are worse in themselves, then ignorant Ministers, so as bad to the people; for it is all one to these hungry souls, whether their Ministers suffer them to starve, either because they have no provision of food, or because having store they will not communicate it for their relief; saving that it is a greater torment to the mind to starve in the sight of meat, or to perish with thirst in the sight of water; and a greater grief to perish helpless in the presence of those upon whom we rely for help, when having power they want will to relieve us, then when having will they want power. It is all one to the people whether their guides are blind or always wink; whether there be no light at all, or it be hid from them under a bushel; whether they hear not God's embassage because they cannot, or because they will not deliver it; whether their nurses want milk themselves or will not suffer them to suck it; whether they have ignorant shepherds that cannot feed them, or idle shepherds that will not feed them; whether they perish for want of knowledge, because their Ministers cannot teach them, or because having knowledge he will not teach them. The use of this doctrine serveth, first to persuade all who Arguments to persuade Ministers to painful diligence in their calling have undertaken the great work of the ministery, and have received from God some sufficiency of gifts for the discharge thereof, that they do with all diligence, care, and conscience, labour to perform the duties which belong to this high calling; which that they may the rather do, I will propound some arguments to this purpose: of which some allure and persuade, some force and constrain, to the faithful and painful preaching of the Word. The arguments First God's commandment. which may persuade here unto are, first the commandment of God. Matthew. 28. 19 Go and teach all nations, etc. Mat. 28. 19 teaching them to observe all things whatsoever I have commanded you. Mark. 16. 15. Go ye into all the world and preach Mar. 16. 15. the gospel. Act. 20. 28. Take heed therefore unto yourselves, Act. 20 28. and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God which he hath purchased with his own blood. 2 Tim. 4. 1. I charge thee therefore before God 2. Tim. 4. 1. 2. and before the Lord jesus Christ, which shall judge the quick and the dead at his appearing and in his kingdom. 2. Preach the Word, be instant in season and out of season, improve, rebuke, exhort, with all long suffering and doctrine. 1 Pet. 5. 2. Feed 1. Peter. 5. 2. the flock of Christ which dependeth upon you, caring for it not by constraint but willingly, not for filthy lucre but of a ready mind. The second motive may be taken from the love of God; The second motive taken from the love of God. for if God the father hath so loved us, that he hath not spared to give unto us his son; and God the son, that he hath not spared to give himself for us, that his precious death might be the price of our redemption; and God the holy Ghost, that he continually laboureth to apply unto us the virtue of Christ's death and merits for our justification and salvation, dwelling in us as in his temples, enriching us with the unvaluable treasures of his gifts and graces, and assisting and protecting us against the malice & fury of our spiritual enemies; more especially if we who are poor miserable and sinful men, are called by God to this high function, to be his ambassadors, and to be as the eye in the body of the Church, as captains and leaders over his armies, as stewards over his family, as shepherds over his flock, then most ungrateful are we of all other men. if we do not most dearly love the Lord, who hath thus infinitely loved us. But we cannot better express this our love, then in feeding his flock, and by faithful performance of his ambassage committed unto us, that we may in Christ reconcile men unto him, according to that speech of our Saviour to Peter. john. 21. 15. joh. 21. 15. Simon the son of jona lovest thou me more than these? feed my lambs. And therefore if we would testify our love to Christ, we must be painful in our ministery, and not suffer ourselves to be withdrawn from the faithful execution of this function, by trifling occasions, pleasures, idleness, profit, ambition, or any worldly respect. The third motive the necessity of preaching for the building of the Church. The third motive is, that we consider that the Ministry of the word, is the means ordained by God for the planting, building, enlarging, strengthening and upholding of the Church: so the Apostle Peter saith, that we are borne a new, not of mortal seed, but of immortal, by the word of God who liveth and endureth for ever. 1 Pet. 1. 23. And he addeth 1 Peter. 1. 23. 25. Verse 25. This is the word which is preached among you. And in this respect Paul calleth himself a Planter. 1. Cor. 3. 6. 1. Cor. 3. 6. And the spiritual father of the Corinthians, who by the seed of the Word had begotten them unto God. 1 Cor. 4. 15. It 1. Cor. 4. 15. is the means also of the spiritual growth of the Church, nourishing all the members thereof, till they come to ripe age and full growth: for therein babes have milk to suck. 1. Cor. 1. Cor. 3. 2. 3. 2. 1 Pet. 2. 2 And there also is strong meat, for those that 1. Peter. 2. 2. Heb. 5. 12. and 6. 1. are past their childhood. Heb. 5. 12. 14. and 6. 1. In a word, it is the means to make the man of God perfect and absolute, as appeareth, 2 Tim. 3. 16. The whole Scripture is given 2. Tim. 3. 16. by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. But most excellently are all these comprised together. Ephe. 4. 11. He Ephe. 4. 11. gave some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers. 12. For the gathering together of the Saints, and for the work of the Ministry, and for the edification of the body of Christ. 13. Till we all meet together (in the unity of faith and knowledge of the Son of God) unto a perfect man, and unto the measure of the age of the fullness of Christ. If therefore we desire the birth, growth and perfection of the Church of God, which ought to be more dear to us then our own salvation; then let us use all faithful diligence in the preaching of the Word, which is the means sanctified by God for this purpose; we pray daily that God's kingdom may come, that is, may be increased, strengthened, and accomplished in all perfection, but by the Ministry of the Word all these are effected, and therefore if we desire that we pray for, (which all do that are not Hypocrites) then must we use this means, ordained by God for the effecting this our desire. The fourth motive is taken from the consideration of our The fourth motive taken from the Ministers calling. Mat. 28. 19 place and calling in the Church; for the Minister is called not only to be a Disciple of Christ, but also to make Disciples, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth. Mat. 28. 19 He must not only be a soldier of Christ, but a captain, to conduct others to the heavenly Canaan; he must not only be a servant, but a steward, to give every one in the family his portion in due season; he ought to be not only a sheep of Christ, but a shepherd, to feed the flock and defend them from the Wolf; he must not only be a living stone in God's Temple, as other Christians, 1 Pet. 2. 5. but he must be a 1 Pet. 2. 5. master builder. 1. Cor. 3. 10. Not only a Plant in God's 1 Cor. 3. 10. Garden, Can. 4. 13. but a Gardener to plant & water others. Cant. 4. 13. 1 Cor. 3. 6. 9 1 Cor. 3. 6. 9 Not only a child of God, but also a spiritual Father, begetting others unto Christ by the seed of the 1 Cor. 4. 15. Word. In a word, he must not only be careful of his own salvation, but he must also show the like care in saving others. 1 Tim. 4. 16. And therefore it will not excuse those who 1 Tim. 4. 16. have entered into this calling, that they line peaceably, love their neighbours, deal justly, be liberal to the poor, keep good hospitality, and abstain from offering the least wrong and injury, which are duties belonging to all Christians, if they neglect their public ministery, and for want of teaching, suffer the people committed unto them, to be destroyed. The fift motive is the promise of reward, unto those who The fift motive taken from the promise of reward. by their faithful diligence in preaching the word, gain souls unto Christ, and build up the Church of God: For the wise shall shine as the brightness of the Firmament, and they that turn many to righteousness as the Stars for ever and ever. Dan. 12. 3. The faithful Steward that giveth the servants meat Dan. 12. 3. in due season shall be blessed, and be made Heir of all his masters riches. Mat. 24. 45. 46. Those that with Timothy take Mat. 24. 45. 46. heed to themselves and unto learning, and continue therein shall save both themselves and those that hear them. 1 Tim. 4. 16. 1. Tim. 4. 16. Those the Lords Captains, who with Paul have fought a good sight, finished their course and have kept the faith, may with him assuredly expect the crown of righteousness which is laid up for them. 2 Tim. 4. 7. 8. 2. Tim. 4. 6. 8. But if these reasons will not allure and persuade us, there The sixth motive taken from the woe denounced against the negligent. Ezech. 34. 2. are others which may force and constrain us, to be painful in the ministery: first, because there is a fearful woe denounced against those who neglect this duty, and whilst they feed themselves starve the flock. Ezech. 34. 2. The which woe the Apostle acknowledgeth due to himself, if he did not preach the gospel. 1 Cor. 9 16. And indeed 1. Cor. 9 16. most woeful is the condition of such idle shepherds seeing the Lord doth threaten to come against them as their enemy, to take vengeance on them. Ezech. 34. 10. into whose Ezech. 34. 10. hands it is a fearful thing to fall, Heb. 10. 31▪ because he Heb. 10. 31. & 12. 2●. is a consuming fire, and his enemies as stubble before him. Chap. 12. 29. Secondly, because negligent Ministers are accursed; for The seventh, from the curse denounced against idle Ministers. if a curse belongeth to them who withdraw corn from the people, Prou. 11. 26. what are they to expect who withhold from them this spiritual Manna, the food of their souls, which should nourish them to life eternal? surely both are cursed The difference is, they are cursed by the people, these by God himself; for if the Lord pronounceth them accursed, that do the work of destruction negligently, when he requireth it, as appeareth, jer. 48. 10. then much jer. 48. 10. more accursed is he, who negligently performeth the work of salvation, which by a certain kind of eminency is called the work of God, 1. Cor. 16. 10. for howsoever the 1. Cor. 16. 10. other be his work yet it is his strange work, Esay 28. 21. Esay 28. 18. whereas this is a work of his nature, even of his mercy in which he much delighteth. The eight, because their gifts die for want of use. Mat. 25. 28. Thirdly, because negligent Ministers, not using the gifts which they have received from god, are stripped of them, according to that, Mat. 25. 28. take therefore the talon from him, and give it unto him that hath ten Talents. And this is that judgement denounced against the idle shepherds. Zach. 11. Zach. 11. 17. 17. O Idol shepherd, that leaveth the stocks: the sword shall be upon his arm, and upon his right eye: His arm shall be clean dried up, and his right eye shallbe utterly darkened: that is, they shallbe so weakened in God's gifts, that they shallbe unable to perform the work of the Ministry, and so darkened in their understanding, that they shall not discern the mysteries of salvation, much less be able to teach others. The fearful execution of which judgement we have seen in many Ministers of our times, whose breasts have grown dry, because for idleness they would not draw them out to give the people suck, whereas the painful Ministers are like ever-springing fountains, which though they are still drawn, yet are never dry. Fourthly, because through the negligence of the Minister, The fourth, because he is guilty of the people's destruction Prou. 29. 18. the people want knowledge, and so are destroyed, as it is in this place. To this accordeth that. Prou. 29. 18. Where there is no vision, the people decay. Of which destruction idle Ministers are not only accessaries, but also principal causes; whereof it is, that the Lord plainly saith, that the idle shepherds who did not feed his sheep, did devour them. Ezech. Ezech. 34. 8. 10 34. 8. 10. And therefore affirmeth, that he will require his sheep at their hands, as being guilty of their blood. Now if the murdering and destroying of one body be a fearful sin, and will make an heavy reckoning at the day of judgement, what shall we think of their sin and account, who have murdered the bodies and souls of many hundreds committed to their charge, not with a momentany and temporal, but with a spiritual and everlasting death? Lastly, this may enforce all to avoid slothful idleness in The last, because they are guilty of condemnation. their Ministry, in that they make themselves subject hereby to eternal condemnation. For the unprofitable servant, who having received a talent of his master, and idly hideth it, never using it for his masters glory, nor for the good of his fellow-servants, must be cast into utter darkness, where shall be weeping and gnashing of teeth. Mat. 25. 30. O then what will Mat. 25. 10. it profit such negligent Ministers that they have passed their time in idleness, pomp and pleasure, when as they shall bear the punishment, not only of their own sin, but of theirs also, whom by their negligence they have destroyed? what will it avail them, that they have heaped living upon living, seeing hereby they have multiplied both their sin and condemnation? what will that excuse pleasure them, that they have committed over the charge of the souls undertaken by them, to a substitute or attorney; seeing at this great Audit their Attorney shall not be suffered to answer for them, but they shall be constrained to render an account in their own person But most fearful will their state be, who to save charges and avoid pains, have made choice of ignorant and insufficient men, to be their substitutes, more fit to be Neat-heards, or Swineherds, than the shepherds of the Lords sheep: like Vzzah, who committed the Ark to be drawn in a Cart, which he should have carried upon his own shoulder; so they commit the burden of God's Ark, the Church, to such as are little better than Carters, and think it sufficient, if once or twice in a year they put to their hand and sustain it, when (as it were) it tottereth and is ready to fall But such are to expect, if not the like sudden, yet a more fearful judgement then that which happened to Vzzah, who in God's fierce wrath was smitten with 1 Chro. 15. 12. 13. 2 Sam. 6. 7. death. 2 Sam. 6. 7. The fourth thing to be observed is that howsoever these ignorant priests were allowed by the king; and appointed by the governors of the Church of Israel; and entertained by the people; and so wore the habit and enjoyed the livings; and offered the Sacrifices; and used the other Ceremonies in the Church; yet the Lord plainly disavoweth them, disgradeth them of their titles, and deposeth them from the office of Priesthood; and flatly telleth them that he would refuse them, so as they should be no Priests to him, because they had refused knowledge and neglected the main duty in teaching the people. From whence we learn, that though ignorant & idle Ministers, have never so manifold allowance and approbation from men, yet God rejecteth them as not being worth the having: for all who are called of God to this function, are furnished with sufficiency of gifts, where by they are able, and with willingness of mind whereby they are ready to instruct his people: as for those who are not thus fitted, it were a great disparagement both to God's wisdom love and providence, either to choose them, or to own them. There is no wise Prince will choose a dumb ambassador, or one who will not either for fear or idleness do his message; there is no householder would have in his service a steward, who in respect of his folly cannot provide for the family; there is no man will choose such an one for his carpenter, who hath no skill in building nor knoweth how to handle a tool; there is no people so simple that will retain a shepherd, if they know that either he is ignorant how to use their sheep, or idle and careless, and will not take pains either in feeding or defending them: and shall we think the Lord less wise or provident then man, that he should send on his message dumb ambassadors; or commit his family to be governed by foolish or malicious stewards; or choose for the building of his spiritual temple them that have no knowledge, or will not labour; or set over his flock such ignorant or idle shepherds, who either want skill or will to feed his sheep, and to defend them from the Wolf? The use hereof serveth first, to teach us whom we Who are to be approved for faithful Ministers. are to approve as the faithful Ministers of God; namely, not all who are allowed by men, seeing many of these are ignorant and many idle, the one wanting ability the other will to instruct the people, but only those who are furnished with sufficiency of gifts whereby they can, and with willingness and alacrity whereby they will with painful diligence inform the people in the ways of God. Secondly, it showeth and condemneth the grievous sin of many amongst us, who run and are not sent, and presumptuously rush into the place of God's ambassadors, having neither calling nor approbation from him: yea & that after in his word he hath plainly protested, that seeing they have refused knowledge, he hath rejected and deposed them from the Priesthood. It is counted an heinous fault amongst us, for one who is lawfully suspended and degraded, to execute the function of the ministery, but how much more intolerable is their contempt against God's sovereign Majesty, who being for their ignorance deprived by him, and rejected as being none of his Ministers, dare yet audaciously take upon them this office and function? Much better therefore were it for such, with those false Prophets of whom Zacharie speaketh, to give over the place of a Prophet, as being Zach. 13. 4. 5. ashamed of their ignorance and insufficiency, and to lay aside their habit, wherewith they have deceived and abused the people, and plainly to confess I am no Prophet, I am an Husbandman, or an herdsman, or a tradesman, then by retaining the place of God's Ministers, to inflame his wrath and pull down his fearful vengeance against them, Ezech. 34. 10. jer. 27. 15. Ezech. 34. 10. jer. 27. 15. Knowledge & not succession a true note of a lawful ministery. Thirdly, it confuteth the doctrine of the Church of Rome, who approve their Priesthood (not by their knowledge or painfulness in teaching the people, both which were utterly neglected in former ages, till of latter years for policy sake, they have been forced to take more pains, or rather through necessity being otherwise unable to defend their declinining hierarchy, but) by the continual succession of their Bishops, the which also they make a note infallible of the true Church. Notwithstanding in this they go not before the apostate Church of Israel, who had a continual succession of their Priests and Levites, even from Aaron's time, and yet now they ceased to be the true Church of God, and are rejected from the Priesthood. It is not therefore the succession of the ministery, but their knowledge and painful diligence in teaching the people, which approveth them to be the true Ministers of God, and where these are, they are an infallible note of God's true Church; but when the preaching of the Word is neglected, either through Ignorance or Idleness, there is no ministery approved of God, and consequently no true Church. And so much concerning the sin of the Priests. The second is forgetfulness of God and his Law, in these words: And seeing thou hast forgotten the law of thy God. Unto which is annexed a grievous punishment in these words: I will also forget thy children. Their sin was forgetfulness of God's Law, for howsoever The exposition they were the Lords Priests, unto whom God's Oracles were committed, in which by God's Commandment they were to meditate continually, that so not only knowing but also remembering them, they might be the better fitted both to observe them themselves, and also to teach and instruct the people in the knowledge of God's will, in his Law revealed, yet such was their carelessness, negligence and contempt of it, that they neither knew nor remembered it, and much less obeyed it themselves, or informed the people, that they might know and keep it. From whence we may Our inclinableness unto forgetfulness of God. observe how inclinable we are to this vice of forgetfulness, seeing neither respect of our place and duty, nor any means that can be used will imprint God's Law in the stony tables of our memories, unless it be engraven with the finger of god's spirit, howsoever they are like wax ready to receive the print of any worldly impression, & like brass to keep it. The causes of this our forgetfulness are, first, our natural The causes of our forgetfulness. corruption, and the uncleanness of our hearts and minds, being one of the cursed fruits of original sin; whereof it is, that they are forges of wicked thoughts, fountains from which nothing spring but carnal meditations, and like wide sives, which suffer all the flower of goodness to pass through them, and retain nothing but the gross bran of worldliness and wickedness. This appeareth. Gen. 6. 5. and. 8. 21. Gen. 6. 5. & 8. 21. Mat 15. 19 Mat. 15. 19 The second cause is our want of love and delight in heavenly and spiritual things, and our too much love of the world and worldly vanities; for if our treasure were in the Ark of God, our hearts would be there also; if God's Law were to us, as it was unto David, sweeter than the honey & the honey comb; if with him we loved it better than all worldly riches, than would we also never forget it, but meditate therein day and night. The third cause of the forgetfulness of God's Law is, God's mercies make us unmindful of him. our pride of heart, through the unthankful abuse of our prosperity; for such is our corruption, that whereas God's benefits should make us mindful of his Law, that in lieu of thankfulness, we might obey it; contrariwise the abundance of God's mercies makes us to forget not only the Law, but even God himself, so the Lord complaineth. Hos. 13. 6. Hos. 13. 6. As in their pastures so were they filled, they were filled, and their heart was exalted, therefore have they forgotten me. Hence it is that the Lord giveth the Israelites so oft warning, that when they abounded in God's blessings, they should not suffer their hearts, to be lift up, & so to forget him the author of all their good. Deut. 8. 11. 12. A man would think, that as tokens Deut. 8. 11. 12. sent, serve to put us in mind of an absent friend, so the innumerable tokens of God's love, which as it were, from heaven he sendeth unto us, should serve as so many remembrancers, to put us in mind of him who sendeth them unto us, but (though against all reason) it falleth out otherwise, for the tokens of God's love, as riches, pleasures, and honours, make us forget the sender; and therefore wise Hagur seeing this corruption in himself, doth entreat the Lord to restrain his bounty, and not to bestow too much upon him, least being full, he should deny him, & say who is the Lord. Prou. 30. 8. 9 Pro. 30. 8. 9 Seeing therefore our corrupt nature is so inclinable to The greatness of this sin of forgetfulness. this vice of forgetfulness, let us labour not only to see it, but also to subdue and mortify it; which that we may the rather perform with the greater care and conscience, let us consider the grievousness of the sin, and the greatness of the punishment which doth attend it. The grievousness of the sin herein appeareth, in that it is not only in itself heinous, but a cause also of innumerable other sins. In itself it is a heinous sin as appeareth by the Lords often and earnest forbidding of it. So Deut. 4. 23. Take heed unto Deut. 4. 23. and 8. 11. yourselves, lest you forget the covenant of the Lord your God. and 8. 11. Beware that thou forget not the Lord thy God, not keeping his commandments. And when the people notwithstanding these admonitions, did forget the Lord, he grievously complaineth of this neglect. So Deu. 32. 18. thou hast forgotten Deut. 32. 18. Esay. 57 11. jer. 2. 32. the mighty God that begat thee and form thee. Esa. 57 11. & jer. 2. 32. Can a maid forget her ornament, or a bride her attire? yet my people hath forgotten me days with out number. Secondly, to forget God and his word is a kind of Atheism, seeing they have not God nor his law in their principal parts, namely their heart, mind, and soul; for they who so have them, do also remember them. Thirdly, this forgetfulness is joined with singular contempt of God's word, for they who regard it, do also remember it; they that can say with David, that they delight in his statutes, may also add that which he addeth, that they will not forget his word. Psal. 119. 16. Psal. 119. 16. Fourthly, as this forgetfulness, is in itself a sin, so it is the cause of almost all sin. Whereof it is that forgetfulness and the transgression of the law are often joined together, as the cause and effect. Deut. 8. 11. Beware that thou Deut. 8. 11. forget not the Lord thy God not keeping his commandments. jer. 3. 21. They have perverted their way and have forgotten the Lord their God. Prou. 2. 17. Which forsaketh the guide of jer. 3. 21. Pro. 2. 17. Ezech. 22. 12 her youth▪ & forgetteth the covenant of her God. Ezech. 22. 12. jud. 3. 7. The children of Israel did wickedly in the sight of the Lord, and forgot the Lord their God. The reason is, because jud. 3. 7. they who do not so much as remember the law of God can much less observe it, and those who never think, neither on gods promises nor threatenings, are neither encouraged to that which is good, nor discouraged from that which is evil. But as this forgetfulness is to be avoided, in that it is a The punishment of the sin of forgetfulness. grievous sin, so also because God inflicteth upon it grievous punishments. As in this place he threateneth the Priests, that because they had forgotten his Law, he would not only forget them but their children; the which was a fearful judgement, whether we consider it in the general, or in this particular. In the general, for if in God we live, and move, and have our being. Act. 17. 28. If when he but hideth his face Act. 17. 28. we are troubled. Psal. 104. 29. If when he neglecteth us we are strait deprived of all good, and exposed unto all evil, Psal. 104. 29. than what is God's forgetfulness, but our destruction? so likewise in this particular where by Gods forgetting their children, is meant his neglect of them, the withdrawing of the signs of his love, & the disinheriting of them of the honour of Priesthood: as if he would call back his commission, and suffer them no more to bear the name of his ambassadors, turn them out of their stewardship, and make them more base than common servants; make them of shepherds worse than the meanest of the flock; and of Captains, common soldiers, which also with the rest should be cashiered out of his Camp, the Church militant. Besides this heavy judgement, there are divers others threatened against this sin of forgetfulness in the book of God; and these both temporal and eternal. Of the first sort is the punishment of barrenness and dearth. Esay. 17. Esay. 17. 10. 11 10. 11. Desolation and destruction of their cities. Hos. 8. Hos. 8. 10. 10. Bondage and subjection under tyrannical enemies. 1. Sam. 12. 9 The Lord scattereth those that forget him and 1 Sam. 12. 9 his word, as stubble before the wind. jer. 13. 24. 25. He jer. 13. 24. jer. 18. 17. overthroweth them in the day of battle. Chap. 18. 17. But the most grievous punishment of all is, that they shall bear their wickedness, which is a burden intolerable, and presseth all that are under it even down to hell. Ezec. 23. 35. Ezech. 23. 35. So likewise it is punished with eternal punishments; for as it is, Psal. 9 17. The wicked shall turn into hell, and all the nations that forget God. And therefore I conclude this point Psal. 9 17. and 50. 22. with the Psalmist. Psal. 50. 22. O consider this O ye that forget God, lest I tear you in pieces and their be none to deliver you. And these are those punishments both temporal and eternal, which the Lord inflicteth upon those who forget his law; which that we may avoid, we are not only with all reverence to hear and receive the word of God, but also with all care and conscience to treasure it up in our memories, that so we may perform obedience thereunto in our lives and conversations, which if we do we shall be eternally blessed. jam. 1. 25. jam. 1. 25. To this purpose let us briefly consider of some means, Of the means to help our memory & avoid forgetfulness. whereby we may help our memories, and avoid this sin of forgetfulness. The first is, that we prepare ourselves before we hear the word of God, that our hearts may be fit grounds to receive the seed of God's word. And this is done first, by meditating upon our sins, which we desire should be mortified, and on those virtues and graces, wherein we are weak or wanting; and this will work in us an earnest desire to hear the word, which is the Physic that will cure our corruptions, & the food which will nourish & strengthen us in all grace and goodness. Now those who feed upon this heavenly banquet with a hungry appetite, and a good stomach, they will well digest it, and retain this wholesome nourishment; whereas they who hear the word and receive this food with cloyed appetites, they are ready as soon as they have received it, to cast it up again through forgetfulness. Secondly, before we come, we must purge our hearts from all maliciousness and filthiness, and remove out of our minds all our worldly businesses and distractions, which will choke in us the seed of God's word, and keep us from hearing and remembering it. If then we would keep and lock up the treasure of God's word in the chest of our hearts, we must first cast out of it the base rags of worldly vanities, for God and Mammon, spiritual wisdom and worldly profaneness, will never dwell together. Thirdly, we must before we come have recourse unto God by hearty prayer, desiring him that with his holy spirit he will not only open our ears, that we may reverently hear his word, but also writ it in our hearts, so as it may never be blotted out. So in the hearing of the word, we are to perform these duties, if we would retain it in memory: first, we must hear it with delight, for if with David we delight ourselves in God's statutes, than we will not forget his word. Psal. 119. 16. Psal. 116. 16. If we receive it with joy, as being that precious pearl, which alone maketh rich, than our hearts will be fixed on it, for there as the treasure is, there will the heart be also. Secondly, we must hear the word with great reverence and attention, fixing our eyes on the teacher, as they on Christ, Luke. 4. 20. and our hearts upon his words: and so Luke. 4. 20. that which is received with such attentive reverence, will not easily slip out of memory. Thirdly, we must observe the method and order of our teacher, how he divideth his Text into several branches, and how he passeth from point to point: and so the general points being remembered, will help us to recall the particulars under them contained; even as the body of a Tree bringeth us to the main boughs; the boughs, to the branches; and the branches to the little sprigs and leaves. Lastly, after we have heard the word we are to help our memories by prayer, meditation, and conference: for otherwise the food of the word will be as meat undigested, which cannot abide in the stomach, or as the seed uncovered, which is devoured of the fowls as soon as it falleth on the ground. ANd so much concerning the second sin, laid to the charge of the Priests: the third followeth together with the punishment denounced against it. Verse. 7. As they were Verse. 7 increased so they sinned against me; therefore will I change their glory into shame. The which words contain two parts: Exposition. first, the Priest's sin: secondly, their punishment. Their sin was the ungrateful abuse of God's abundant blessings and rich mercies, multiplied upon them; in these words: As they were increased the more they sinned against me. Where he expresseth both the blessings multiplied upon the Priests, and their abuse of them; the blessings in these words, as they were increased. Whereby is signified, not only that the Lord had multiplied the Priests in number, but also (and that as I take it more principally) that he had increased them in riches, power, and dignity above the rest of the people; the which extraordinary benefits, should have wrought in them an extraordinary measure of thankfulness and care to glorify God, seeing he was the sole author of all their preferment; as he also implieth, whereas he saith, not that they had thus increased themselves, but that they were increased, namely by the Lord their God. Their sin was their ungrateful abuse of these benefits, in these words: So they sinned against me, that is, the more I multiplied my blessings upon them, the more they multiplied their sins against me: for thus this word (So) is sometimes taken: as Exod. 1. 12. But as they vexed them so they Exod. 1. 12. multiplied, that is, the more they vexed them, the more they multiplied, as our translation also hath it. So in this Prophecy. Chap. 11. 2. They called them, so they went from them, that Hos. 11. 2. is, the more they called them, the more they went from them. This than was their sin, that whereas God's liberal bounty towards them, should have made them thankful to God, and zealous of his glory: contrariwise, his benefits made them wanton proud, and forgetful of God; and not only negligent of all good duties; but ready to commit any iniquity and impiety against God. The which sin▪ as it is odious in all, so especially in the Priests, as some also think it is implied in the words, against me, which they translate, Sic peccaverunt mihi, they have sinned to me, whereby is intimated that the Priests sins, who draw near unto God, and not only profess his law themselves, but also teach others, do more nearly touch the Lord, dishonour his name, and provoke his wrath, than the sins of the ordinary people; even as the crimes of a Steward whom his Lord putteth in trust with the rest of the family, do more discredit his master, and incense his anger, than the faults of the common servants. The punishment denounced against this sin is contained in these words: therefore I will change their glory into shame; where by glory, we are to understand all those benefits of riches, power and honour in which the Lord had increased them; all which he comprehendeth under the name glory, because they were their glory, or the things wherein they chiefly gloried. So, whereas he saith, that he would turn their glory into shame, the meaning is, that he would deprive them of all these benefits belonging to the Priesthood, and so expose them to shame & reproach. As though he should have said, because you have ungratefully abused all those benefits and prerogatives which I have endowed you with, above all the rest of my people, and in stead of the fruits of love, thankfulness and obedience, have taken occasion by my benefits the more to dishonour me, and to provoke my displeasure, by multiplying your sins against me; therefore I will strip you utterly of all my blessings, in which your chief glory consisteth, and so expose you to be scorned and despised of all who have seen your passed glory, and now behold your present misery. And this punishment was accordingly inflicted. First, when as the Lord exposed these ignorant Priests to the contempt of the people; but principally when as they were led into captivity, at what time not only the glory of the Priesthood, but the Priesthood itself ceased: and so they who were Captains and leaders, became as common soldiers, yea, as miserable captives under their enemies, who had no respect of their place and calling. And so much for the meaning of the words: the The privileges of the ministery. doctrines are these. First, we may observe that the Lord advanceth his Priesthood & ministery, and endoweth them with many singular prerogatives and privileges, above the rest of the people, as he noteth in this place: the which may further appear if we consider their function and calling; for they are chosen of God to stand in his stead, to represent his own person, and to perform his own work which himself performed unto his Church in the days of the patriarchs, until Moses time. For then the Lord taught them with his own mouth, until the Israelites being terrified with his fearful voice, earnestly desired that they might be informed in Gods will by the ministery of men. Deut. 18. 18. So Deut. 18. 18. our Saviour performed this office and function, whilst he remained on the earth; but when he ascended into heaven he appointed his Ministers to supply his place, & to instruct his Church. Mat. 28. 19 So that now they are in his stead, Mat. 28. 19 and as his ambassadors do deliver the word of reconciliation unto the people. 2 Cor. 5. 20. Whose voice if the people 2. Cor. 5. 20. here and obey, the Lord acknowledgeth that obedience as done to himself; whom if they despise, he accounteth the contempt offered against his own person. Luk. 10. 16. Luk. 10. 16. But their dignity and the greatness of their privileges God Ministers are his mouth to the people. will better appear, if we consider their office and ministery, and the titles wherewith in the Scriptures the holy ghost hath honoured them. For First, in the ministery of the word, they are the mouth of God to the people, and his ambassadors; who perform his own work; as it is, 1. 1. Cor. 16. 10. Cor. 16. 10. even the work of reconciliation, justification, sanctification and salvation. And therefore the Lord vouchsafeth them this dignity to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fellow 1. Cor. 3. 9 labourers with God, unto whose most glorious and infinite Majesty, it is an advancement above the worthiness of the most excellent creature, to be acknowledged his meanest servant. So in prayer, they are the mouth of the people unto God, The mouth of the people to God. and as it were the ambassadors general of the earth, by whom they make their suits known unto God, entreat a supply of their wants, and return thanksgiving unto the Lord for all his benefits. In like manner the Lord hath committed unto them the administration of the Sacraments, which are the seals of his They are the keepers of Gods seals the Sacarments covenant; whereby all his gracious promises, are ratified & confirmed unto us; so that as in respect of the rich treasure of God's word, committed to their disposing, they are the Lords treasurers; so in respect of the Sacraments, they are the keepers of his great seals. Now if these offices be great under mortal Princes, in corruptible things: how are these officers advanced who are under in these places the King of Kings? who dispense not transitory trifles, but heavenly treasures; nor seal assurances of earthly patrimonies, but of an eternal inheritance and a most glorious kingdom. But come we from their office to their titles, and we shall The titles given to the ministery. find that they are much advanced above others: For the rest of God's people are called his servants, these his stewards, Luk. 12 42. who have the custody of his keys committed Luk. 12. 42. unto them, that they may relieve those of the family who are obedient out of their store, and shut the stubborn and rebellious out of the doors. Mat. 16. 19 They are called the Mat. 16. 19 Lords sheep, these the shepherds. Ezech. 34. 2. They the Ezech. 34. 2. Lords corn and harvest, these his husbandmen, Mat. 9 37. Mat. 9 37. They the Lords Plants in his garden, Cant. 4. 13. these his Cant. 4. 13. gardeners who plant & water them, 1 Cor. 3. 6. They living stones in the temple of God, these master builders, 1 Cor. 3. 1. Cor. 3. 6. and 3. 9 9 who finish this work and bring it to perfection, Ephe. 4. 12. 13. They children in God's family, these spiritual fathers, Ephe. 4. 12. 13. who by the seed of the word beget them unto God▪ 1 Cor. 4. 15. 1. Cor. 4. 15. And these were the spiritual prerogatives, with which The temporal privileges of the ministery the Lord hath endowed his Priesthood and ministery; besides which he allotted unto them many temporal privileges; as for example, the double honour of reverence and maintenance: for in respect of the first, none were in greater honour & account among the people, next under the King, than the Lords Priests: and for the other none more plentifully maintained than they, who had not only the tithes, but the first fruits, oblations, and daily sacrifices; all which they had not at the people's devotions, but challenged them in God's right as being his portion, which when he gave unto them the land he reserved for himself. Neither is the Lords liberality shortened towards his Ministers in the time of the Gospel, for he hath commanded the people to give unto them double honour: the honour of reverence, and the honour of maintenance, as appeareth, 1 Tim. 5. 17. 18. For if 1. Tim. 5. 17. 18. the Lords care were such both for the honour and maintenance of the legal Ministry and Priesthood, which was the ministery of the letter which killeth, the Ministry of death and condemnation; how much more that the Miinsterie of the new covenant, which is the ministery of the spirit that giveth life, and the ministery of righteousness, (that is, whereby we of sinners are made righteous) should excel in glory, as the Apostle reasoneth. 2 Cor. 3. 6. 7. 8. 9 2. Cor. 3. 6 7. The use of this doctrine respecteth both Ministers and people: the Ministers, first, for instruction; that seeing the Lord hath advanced them to such Honour and Dignity, they walk worthy this high calling, thinking no pains too much which they shall take for the advancement of God's glory, who hath so exceedingly honoured them. Secondly, for their consolation & encouragement against all Consolation for God's Ministers against contempt. the misery, poverty, reproach & contempt which they suffer in this life. For though outwardly they are poor and destitute of all worldly pomp, yet they are like the King's 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 offscouring of all things, yet the Lord hath chosen them to be his chief Officers, his Ambassadors, his Stewards, his Keepers of the inestimable Treasure of his Word, and of his great seals, the Sacraments of Baptism and the Lords Supper. The use which concerneth the people is, that they honour The people ought to reverence God's Ministers. them whom God thus honoureth, and that they behave themselves towards their Ministers, as it becometh the rest of the family to behave themselves towards the steward or Treasurer; the people towards the Ambassador; yea the children towards their fathers. For look what honour is done unto them, as being God's Ambassadors, that the Lord accounterh as done unto himself, whose person they sustain; look what disgrace and reproach is offered against them as being his Ministers, the Lord esteemeth it as offered against himself, and therefore will never let it go unpunished, either in this life or in the life to come: for if David could not endure those insolent abuses which were by Hanun offered 2. Sam. 10. against his Ambassadors, whom in love and kindness he sent unto him, but revenged them with the death and destruction of a great part of the people of Ammon: how much less can the Lord endure that reproach, injuries & outrages, should be offered against his Ambassadors, and not revenge these indignities, which are not so much offered against men, as in them against himself? Fearful examples hereof we have in the Scriptures, as in the conspiracy of Corah and his associates, whom the earth swallowed quick. Numb. 16. In Numb. 6. 16. jeroboam, whose hand was withered up for the contempt and violence which he offered against the Lord's Prophet. 1 Kin. 1. King. 13. 13. In the two Captains & their fifties, who were destroyed with fire from heaven, because they came not to the Lords Prophet, with that submissive reverence which beseemed them. 2 King. 1. 9 10. 11. 12. In the fifty 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 Israel, who because they mocked the messengers of God, and despised their words, and misused the Prophets, therefore they were subjected to God's heavy 2. Chro. 36. 16. 17. wrath, and in the end utterly destroyed. 2 Chro. 36. 16. 17. The second thing to be observed is the gorse ingratitude Our ungrateful abuse of God's benefits. of our corrupt natures: whereby it cometh to pass that the more God multiplieth his mercies, the more ready we are to rebel against him, and to provoke his wrath by our sins; for whereas God's manifold benefits multiplied upon us should make us to humble ourselves before him, in that he hath made us so deeply indebted to his infinite goodness; we contrariwise abusing them, make them serve as so many steps whereby we may ascend into the seat of pride; whereas they should serve as so many common places to put us in mind of God's gracious goodness towards us; we abusing them are made hereby more forgetful of God, as though now being thoroughly furnished, we had no further need of his help; whereas they should serve as so many motives to stir us up to holy obedience, that thereby we may glorify God, the author of all our good; we hereby grow more undutiful, like cockered children towards their Parents, or pampered horses towards their masters, and are more ready to fall into the sins of pride, voluptuousness, love of the world, profaneness, and utter neglect of religion and all religious duties; whereas the abundance of God's blessings which we enjoy, should make us to pity, and take compassion on those who want them, they abused through our corruption, do make us to disdain & contemn them; furious and cruel in revenge, and insolent in offering wrongs and injuries. And hence it is that the Lord doth so carefully warn the Israelites, that when they did enjoy all the blessings of Canaan, they should not forget and rebel against him. Deut. 6. 10. 11. 12. Into which sin 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 ungrateful abuse of God's blessing, we have in Saul, jeroboam, Naball, Nabuchadnezzar, Hos. 10. 1. and 13. 6. the people of Israel: but never was age more fruitful of these examples, never land more plentiful in these ungrateful precedents, than this of ours; wherein the more the blessings of God abound, the more pride, forgetfulness of God, contempt of Religion, and the utter neglect of all holy duties abound likewise; so that hard it is to find a man bettered by God's benefits; or more zealous of God's glory, the more blessings they receive from him; but contrariwise the more they abound in honours, riches, peace, health, and all kind of prosperity, the more they show their profaneness, irreligion, wordliness and utter neglect of all holy duties. The use of this doctrine is, first, that seeing through our corruption we are so apt to abuse God's blessings, we be made hereby more watchful over our own hearts, when we are in prosperity, that we be not overtaken with this unthankfulness, and that we be no more earnest in begging these temporary benefits, then in praying also for an holy use of them, that they may serve as helps and furtherances unto us in all holy and Christian duties: for if the more we abound in them, the more we abound in sin against God, then do they cease to be blessings and benefits, and become snares to entangle us, and thorns to choke in us all virtue and godliness. Secondly, that we arm ourselves with patience, when as we are not so much increased in these temporal benefits, seeing the Lord herein respecteth the good of his children, and withholdeth worldly blessings from them, because he knoweth they would abuse them unto sin. Thirdly, that we be not vexed out of measure with impatiency, when as those of whom we have best deserved, do show themselves ungrateful to us, considering that we continually show ourselves much more unthankful against God, unto whom we are infinitely more indebted. The third thing to be observed is, that the Lord condemneth Vngratefulnes condemned as a great sin. this ungrateful abuse of his blessings and benefits, as a great sin, not only in this, but also in many other places, So Esay. 1. 2. 3. he condemneth it as a vice worse than brutish, Esay. 1. 2. 3. & 5. 5. Esay. 5. 5. he complaineth that when he had done what he could for his vineyard, yet still it brought forth wild grapes: so Ezech. 16. 16. 17. that the people abused his blessings Ezech. 16. 16. as means to further them in Idolatry. So Hos. 10. 1. Hos. 10. 1. and 13. 6. and 13. 6. But as this sin is in all men grievous, so it is in God's Ministers most heinous, both because the blessings which they enjoy being extraordinary, do require extraordinary thankfulness, and also in that they are daily informed out of God's word, both whence they have these benefits, and that the Lord for all, only requireth a thankful heart, we having nothing else to return unto him. Now this unthankful abuse of God's benefits unto sin, Ingratitude divers ways committed. is committed divers ways. First, when as we do not acknowledge God the author of the benefits which we enjoy, but ascribe them unto some other things; as unto Idols, an example whereof we have in the Israelites, jerem. 44. 17. jer. 44. 17. Hos. 2. 5. 8. Hos. 2. 5. 8. or unto a man's own wit, power, industry, and labour, an example whereof we have in the King of Ashur, Esay. 10. 13. and in Nabuchadnezzar, Dan 4. 27. Esay. 10. 13. Dan. 4. 27. Hab. 1. 16. and this is to sacrifice to our own nets, as is is. Hab. 1. 16. Secondly, when as knowing God to be the author of the blessings which we enjoy, we do not praise him with thankful hearts, nor employ his gifts to the advancement of his glory, which are the chief ends for which he hath bestowed them. Psal. 105. 45. Psal. 105. 45. Lastly, when as we abuse Gods blessings as means and motives to withdraw us from performing the duties which God requireth of us, and to incite us to the committing of the contrary vices. As when by God's blessings we are made more slack and negligent in the duties of his worship and service, as those are who to maintain state, come not to the assemblies of God's Saints, to hear the Word, and call upon his name, when as enjoying prosperity we be moved thereby to withdraw our hearts from God, and to set them upon the world; when as honours make us neglect him who hath advanced us; when as riches like thorns choke in us the seed of the word, so as God's spiritual graces cannot spring in us; when as enjoying pleasures, we wallow in these worldly delights, and spend that precious time wholly in them, which should be bestowed in God's service; when as by worldly prosperity we are made more proud, insolent, disdainful, impatient, revengeful, cruel, unmerciful, voluptuous, spending we care not what upon back, belly, and upon the filthy lusts of the flesh. And this is the chief and most ungrateful abuse of God's benefits, when as we do not only not glorify him, but dishonour and injure him in his own gifts, as if the poor Subject being enriched by his Prince, should employ his riches in furnishing himself for the service of the Prince's enemy: or as if the wife having from her husband abundance of all things, should abuse his gifts for the hiring and rewarding of filthy adulterers, as Ezech. 16. 16 17. 33. The ingratitude of this land. it is. Ezech. 16. 16. 17. 33. The use of this doctrine serveth to convince the greatest part of our land, of this sin of unthankfulness, seeing the more the Lord multiplieth his benefits of peace, prosperity, and abundance of all good things, the more we multiply our sins, abusing his grace unto wantonness, and his manifold blessings, as arguments to continue us in our impenitency, security and hardness of heart. For are not those most cold in all duties of religion, who most abound with these benefits? do they not choke the seed of the Word in the most, and make it unfruitful? and in stead of loving and praising God the more for his blessings, do not men hereby grow lovers of the world, and forgetful of God? do not those who abound most in wealth, honours, and pleasures, employ all to the dishonour of God and the service of sin and sathan, spending Gods gifts in pride, excessive bravery, surfeiting, drunkenness and filthy lusts of the flesh, so that the Lord may in our time justly take up this complaint of England, that the more he hath increased it in his benefits the more it hath sinned against him. The last thing to be observed is, the punishment of this ungrateful abuse of God's blessings, and that is wheresoever The punishment of ingratitude. God's gifts are thus abused by any, there he will strip them of them; and not only so, but will also bring upon them the contrary evils: as in this place, because they abused their honour and advancement, he doth not only threaten to take it from them, but to turn it into shame and reproach. So he threateneth his vineyard, that because in stead of the sweet grapes of righteousness, it brought forth nothing but the sour grapes of sin, after he had bestowed all his cost and labour about it, he would not only abandon and let it alone, but pull down the hedge, and lay it waste to be devoured of the beasts of the field. So when as the children Esay. 5. of Israel, were not moved by God's benefits to love and obedience, but sinned and provoked him with their rebellions; he doth not only withdraw his blessings, but his wrath being inflamed against them he bringeth upon them his fearful judgements: Whereupon one maketh this conclusion, Quantò maiora beneficia sunt hominibus constituta, tantò graviora peccantibus judicia: the greater benefits that Chryso. super Math. we receive from God, the greater shall be our punishments, if we abuse them unto sin. Mat. 11. 21. Mat. 11. 21. The use hereof is, that seeing the Lord with a liberal hand That we must return thankfulness to God for his benefits hath sown the seed of his benefits amongst us, we return unto him the harvest of love, obedience, and thankfulness; otherwise if we unthankfully abuse God's blessings unto sin, the Lord will not only strip us of them, but also bring upon us the contrary evils: he will turn our peace into war, our liberty into tharldome, our health into sickness, our plenty into penury & want, our glory into shame, and that which we most fear shall come upon us: or else which is worst of all, if he continue these his gifts, yet he will make them of blessings curses, of benefits punishments, by giving us over to our own ways, and suffering us to go on as in all other our sins, so namely in this horrible abuse of his benefits, in the security and hardness of our own hearts, until he attach us by death, and call us to a reckoning before his seat of judgement, how we have spent, and what use we have made of his talents, when as not being able to answer one word, we shall be bound hand and foot, and cast into utter darkness, where shall be weeping and gnashing Mat. 25. 30. of teeth. ANd so much concerning the third sin, whereof the Priests are convicted and condemned, and the punishment denounced against it. The last sin which particularly is laid to their charge is, their greedy luxuriousness, whereby they were wholly addicted to pleasures, and pampered themselves with ease and belly-cheer; in the mean time neglecting the main duties of the Priesthood, whereby they should have glorified God, and preserved from destruction both themselves and those also which were committed to their charge. And because they could not maintain this profuse luxury without great come in and extraordinary gains, therefore they used all wicked and unlawful means to enrich themselves, both by neglecting the duties of their callings which God required, and committing grievous sins which in his word he had forbidden. And this is contained Verse. 8. They eat up the sins of my Verse. 8 people: and they lift up their minds unto their iniquity. In which words is set down a master sin, and his attendant. The master sin is luxuriousness, in these words: they eat up the sins of my people. The attendant is unlawful avarice, in these words following, and they lift up their minds unto their iniquity. In the handling whereof we are first to Exposition. show the meaning of the words, and then the doctrines which arise out of them. And first we are to inquire what is meant by eating the sins of the people; for the understanding whereof we are to know that in many places of the Scripture, sin is put for the sacrifices, which were offered for sin: So Exod 29. 14 Exod. 29. 14. But the flesh of the Calf, and his skin, and his dung, shalt thou burn with sire without the boast, it is sin, that is, a sin Offering. So Leu. 10. 17. Wherefore have ye not eaten the Leu. 10. 17 sin, (that is, the sin offerings) in the holy place. And in this sense Christ is said to be made sin for us. 2 Cor. 5. 21. that 2. Cor. 5. 21. is, an oblation, for our sins, for the satisfying of his father's justice, and the appeasing of his wrath. In which signification we are here to take it, so that by eating the sins of the people, is meant, the eating of their sacrifices which were offered for their sins. But it may be demanded, how this is imputed unto them as a sin, to eat these sacrifices, seeing it was the portion of the Priests which was allotted unto them by gods own commandment, as appeareth Leu. 6. 25. 26. 29. Unto which Leu. 6. 25. 26. 29. I answer, that they sinned in that these sacrifices did not belong unto them; seeing they were appropriated unto God's true Priests and Levites, which instructed the people, and worshipped God in the Temple at jerusalem, according to his commandment: But these were jeroboams Priests, chosen out of the basest of people of other Tribes, who being ignorant themselves, utterly neglected the duty of teaching the people; neither did they offer the sacrifices in the place appointed for God's worship, but in the high places of Dan and bethel. Secondly, in that in these sacrifices they aimed not at the glory of God▪ nor the good of the people: not at God's glory, for they did not so much offer these sacrifices, that God thereby might be worshipped and served, as that they might hereby serve their own turns, and make large provision for their own bellies; neither did they respect the people's good, for so they would bring store of Sacrifices, & oblations, whereby they might have abundance of provision, to maintain them in idleness and voluptuousness, they were content to wink at their corruptions, to flatter them in their sins, to be altogether silent in admonitions and reproofs, and to persuade them, that though they lived in their sins, yet God would be well pleased and fully satisfied, if they brought their sacrifices to make their atonement. Whereby the people were moved to go on in their sins without repentance, and to rest in the deed done, as though that were sufficient for their salvation. By which their doctrine and practice they utterly perverted the right end and use of the Sacrifices, which were instituted of God to bring the people to repentance and faith. For first when the beast was to be slain, they were enjoined to lay their hands on the head thereof, that hereby they might acknowledge and profess, that themselves had by their sins justly deserved that death which the poor beast suffered, yea, everlasting death of body and soul; to the end that hereby their hearts might be pricked, and their consciences wounded with the consideration of their sins, and the apprehension of God's justice and severe wrath against them; and so be brought to mourn and bewail their sins past, and to a settled purpose and resolution not to fall into them again for the time to come. For which end also God appointed these sacrifices as a certain mulct and penalty for sin, that by this cost and charge they might be restrained from committing these sins, which must be thus dearly expiated. Again, whereas it was impossible that the blood of Bulls and Goats should purge away sin, hereby they were brought as by certain types unto jesus Christ, who was the Lamb slain from the beginning of the world, by whose blood alone they were to have redemption and remission of sin. But this doctrine they either knew not, or knowing it, they concealed it, as making much against their profit, and taught the people to rest in the outward Sacrifices as in the deed done, whereby they were not restrained but rather encouraged to live in sin, seeing such easy remedies were provided for them. And hence it is that the Lord useth this metaphor of eating the sins of the people, to signify their eating of the sacrifices offered for sin; because whilst they received their offerings they winked at their sins, never giving them any admonition or reproof, but rather encouraging them in their wickedness, by putting them in hope of pardon for the oblations sake; they hereby turned their sacrifices into sin, and might fitly be said to feed upon the sins of the people, which they swallowed in silence for their own profit. And thus have I showed their luxurious pampering of themselves in ease and bellie-cheare, signified in the first words. Their greedy avarice, whereby they maintained themselves in these luxurious courses, may partly appear by that which hath been said, but is more plainly expressed in the words following: And they lift up their minds unto their iniquity, that is, they not only curiously observe what sins are committed by the people, but also earnestly desire that they may offend, that out of their falls they may raise their own gain and advantage. So that in this place to lift up their minds unto their iniquity, is to expect, and as it were to gape after their sins as after a pray, which they earnestly covet to seize upon. And thus this phrase is used in other places, as Deut. 24. 15. Where it is said, that Deut. 24. 15. they should not delay to pay the workman's hire, because he is poor, and lifteth up his mind unto it (for so the words are) that is, earnestly expecteth, and wholly dependeth upon it, because by it his life is sustained. So jer. 22. 27. But unto jer. 22. 27. the land where unto they lift up their minds that they may return, they shall not return. The sin therefore of the Priests which is here condemned is, that they desired the people should commit many sins, that so they might receive the benefit of many sacrifices, and being thus enriched, might spend their time in idleness and luxuriousness; the which was an abominable wickedness against God; for their allowance was granted unto them, that they should restrain the people from sin by their instructions, admonitions and reproofs; and therefore they were to receive their carnal things, that they might communicate unto them spiritual things, and howsoever they gained by the sacrifices offered for sin, yet they should not have delighted in their sins, nay they should have mourned for them, and even have groaned under their burden, to which end the sin offering was allowed them, as appeareth, Leu. 10. 17. for so he saith, that Leu. 10. 17. the sin Offering was given the Priests, that they should bear the iniquity of the Congregation, and make an atonement for them before the Lord. But these wicked Priests were so far from restraining the people from sin, that they encouraged them unto wickedness, by extenuating their offences, and offering unto them a speedy and easier remedy; namely, that if having sinned, they would come and offer their sacrifices for sin, God would rest satisfied, and receive them into former favour; and so far were they from grieving for their transgressions, that they desired earnestly that they might transgress, and expected their falls, as wholly depending upon them for their gain and advantage. To conclude all in a short sum, the sins whereof the Priests are here accused are, that they gave themselves to idleness and belly-cheer, and turned the Sacrifices into a prey, wherewith they pampered themselves; and to the end that they might receive these oblations in more abundance, they winked at the people's sins, never admonishing nor rebuking them for them, but rather desired they should sin that they might offer the more Sacrifices: possessing them with this conceit, that God required no more, but that having sinned, they should by their oblations make satisfaction. Whereby they encouraged them unto wickedness, seeing having satisfied their lusts by committing sin, there was no more to be done for expiation, but to bring new sacrifices, & so they might again renew their sins, as oft as they pleased, so they would also renew their sacrifices and oblations. And this is the meaning of the words: the doctrines to The doctrines. be observed out of them are these. First, we may note, that That it is a great sin to receive the profits of our calling, and neglect the duties. the Lord condemneth it as a great sin, when a man seizeth upon the profits which belong unto his calling, & spendeth them in luxuriousness and belly-cheer, in the mean time utterly neglecting the duties of his calling, for this was the sin of the Priests in this place. The reason hereof is. First, because where the reward and profit of the calling is given upon condition of the performance of the duties of the calling, there if the duties be neglected, and the profits received, it is esteemed no better than theft in God's sight, because they are usurped without any right, seeing they are not granted absolutely, but upon condition of the duty which is neglected: as if the soldier receiving pay from his prince, do spend it upon his lusts, and is never ready to fight against his enemies; and the servant wages from his master and never perform any service unto him. Secondly, because the end of our callings and the profits of them, is not that we should pamper ourselves in ease, and satisfy our lusts, but that we should by the performance of our duties glorify God, and further the good of the Church and common wealth, which who so neglects, they are like unprofitable Drones, who gather no honey, but live at ease and feed themselves with others labours. Examples of this sin we have in Esau, who spent all his time in hunting, which should have been employed in the duties of his calling. In the Sodomites, who spent their wealth in pride and pleasures, eating and drinking, idleness and luxuriousnesse, and wholly neglected the relief of the poor. Ezech. 16. 49. In the Idol shepherds, who sleeced their Ezech. 19 49. and 34. 2. sheep, and fed upon the milk, but did not feed the flock, Ezech. 34. 2. And in the evil servant, who seized upon the reward due to the steward, and spent it in eating and drinking, but neglected the duties which he owed, both to his master and the family. Mat. 24. 49. 50. Mat. 24. 49. The use of this doctrine serveth to condemn the practice of the Popish Monks, who being abundantly provided for out of the Church's stock, do cloister up themselves in their Monasteries, and spend their time in idleness and luxuriousness, performing no duty neither to Church nor common wealth; so also it serveth for the just reproof of many amongst ourselves; as of Magistrates, who being liberally maintained at the charge of the common wealth, do neglect the duties of government and executing justice, and spend their time in pleasures and idleness. So also of Ministers, who seize upon the preferments of the Church but do not labour in the work of the ministery: And lastly, of unprofitable gentlemen, who enjoying the fat of the land, do spend it in pride, excess, and voluptuous living, but perform no good duty either to Church or common wealth. All which have a fearful account to make at the day of judgement, seeing they take the Lords liberal wages, performing no service for it, but wastefully misspend it about the satisfying of their own sinful lusts; let not therefore such men flatter themselves with a conceit, that what they enjoy is their own, and that they may do with their own what they list, for it is not their own absolutely, but only on this condition that they perform the duties of their callings of which it is the reward, and it is then only lawful for us to eat our bread, when as we have earned it with the sweat of our brows, Gen. 3. 19 Neither ought we to spend Gen. 3. 19 these gifts of God, for the satisfying of our own sinful lusts, seeing they are his Talents which he hath given us to employ, for the advancing of his own glory, and the good of our fellow servants. The second thing to be observed is, that howsoever these Men respect their own cause more then Gods. Priests did easily remit Gods right, so far forth as it did not concern their own worldly profit, and were so meal mouthed that they durst not speak against the people's sins, whereby his holy name was dishonoured, yet they would lose none of their own right in their sacrifices and oblations: whence we may discern a notable corruption that is in us, which is our singular partiality in respecting our own cause more than the cause of God: for when the matter concerneth him, we are very remiss, cold, and easy to be entreated, but when it concerneth ourselves, very earnest hot and inexorable: For example, the Magistrate makes laws for the maintenance of his own right, state, and dignity, and being made doth most straightly execute them, but either he maketh no laws at all to repress those sins which immediately impeach God's glory, or if their be any made yet he is very remiss in the execution: many Ministers are very slack and timorous in rebuking of sin, for fear of displeasing their parishioners, but if any part of their own right or duties, be withheld from them, they show themselves bold and resolute for the recovery of it, though it be with the displeasure of the greatest; many masters suffer their servants to use swearing and blasphemy, pretending they are so unruly that they can bear no sway with them, neither with their persuasions nor rebukes, but if they offer unto them any wrong or damage, than they show themselves men of absolute authority in inflicting upon the offender sharp punishment; so they can easily dispense with their servants for the breaking of the Sabbath, and pass over the matter from themselves, by pretending that they would willingly bring them to the Church, and have them to observe a holy rest, but they are so stubborn and wilful, that they cannot restrain them from their vain and unlawful sports; and yet these men who can bear no rule with their servants on the Lord day, have authority and also use it all the six days of the week, to keep them from these unlawful pastimes, and to make them to follow their worldly business; and where is the cause of this great difference, surely not in the servant, who might as easily be brought, to sit in the Church on the Lord's day, as to work painfully in his trade all the week, but the fault lieth upon the master, who is so earnestly resolute for the dispatch of his own business, that he will admit of no denial or excuse; whereas contrariwise either he carelessly permitteth his servants when the Lords day cometh to do what they lift, or dealeth so coldly and remissly on God's behalf, as if though he do speak, he did not greatly care whether his speech be regarded or no: so when men see God's name dishonoured by any sin, they are so bashful and timorous, that they are hardly moved to speak in God's cause, but if their own name be traduced, and their credit impeached in any company, they show themselves furiously violent in removing the imputation. The cause hereof is, our coldness in the love of God, and our too much self love, which maketh men think all too much which they do for God's sake, and all too little which they can do for themselves; for if there were not this exceeding partiality in our affections, we would never show ourselves so partial in our actions. The use hereof is, that seeing our corruption, we labour to reform it; and to this end, we must continually endeavour to abate the inordinate love of ourselves, and to increase in our hearts that heavenly love of God; and so shall we grow more mild and moderate in our own cause, and more fervently zealous in the cause of God, according to the example of Moses, who in matters which concerned himself, was Num. 12. 1. the meekest man upon the earth, and was easily inclined to put up wrongs, and to departed from his right; but when he was to deal for God, he took upon him an holy obstinacy, so as he would not consent unto Pharaoh, that so much as a hoof should remain behind them, Exo. 10. 26. and showed Exod. 10. 26. himself religiously cruel, in slaying some of the Idolaters, and causing others to drink the ashes of the Idol. Exod. Exo. 32. 20. 27 32. 20. 27. The like mildness and patience showed Samuel, when his just government was rejected by the inconstant people; and the like fervent zeal and holy anger, when he was to deal in God's cause against Agag the enemy of the Church, and in reproving Saul (notwithstanding that he loved him) for transgressing God's commandment. 1 Sam 15 1 Sam. 15. 23. 33. 23. 26. 28. 33. The third thing to be observed is, that the Prophet having Luxurious prodigality and greedy covetousness often go together. first accused them of living idly in luxurious excess, under the phrase of eating the sins of the people, doth in the next place condemn them of greedy covetousness and unlawful avarice, whereby they desired to enrich themselves, even by the sins of the people, that so they might maintain their wasteful and profuse expenses, about their pleasures and belly-cheer. And indeed fitly are these joined together in the reproof, seeing they are seldom severed in the offender; for idleness and luxurious excess, is the mother which breedeth and bringeth forth unlawful covetousness, and this wicked avarice is the nurse of this excess and idleness. When as men addict themselves unto idleness, neglecting the duties of their callings, and yet will maintain their port above their pitch, and wastefully spend in pride, pleasure, and belly-cheer, above their means, then must they of necessity fall to plotting and devising, how they may have extraordinary supply by wicked and unlawful means, when as those which are honest and approvable fail them; then they begin to covet other men's goods, and to plot means how they may compass them; then they fall to stealing, purloining, bribing, oppressing, cozening, deceiving and what not, that they may enrich themselves & maintain their excess and pleasure. Thus Magistrates consume their people with tributes and taxations, that hereby they may maintain their excess and wasteful expenses. Thus Ministers heap living upon living, because they cannot be content to live frugally within their compass, but must maintain a port and state above their lawful means, that by their profuse hospitality, they may advance their credit, and so rush into forbidden pastures, being not content to feed in the circuit of their own tether. So Gentlemen, that they may maintain themselves, their wives, and children, in excessive and almost princely bravery, are driven to increase their fines, and inhaunse their rents to excessive rates, and when all this is not sufficient to defray their charges, they are feign to give over hospitality, and to hide themselves in corners to save expenses. And thus also Citizens vying with one another, who shall exceed in pride and excess, and not being able to maintain themselves in this course by their lawful gains and honest labours, are driven to use all manner of fraud and deceit in buying and selling, subtle slights, and indirect ways; and when all this will not serve the turn, they are at the last constrained to break and become bankrupts, either utterly ruined in their estates, or that which is worst of all they keep in their hands the goods of those who have credited them; and so seek to rise again by their fall, & to enrich themselves by bringing others into poverty: or if not so, than they seek to buy or farm some office, wherein they may live by bribing, proling, extortion and exaction, or procure a patent for some Monopoly, that so they may advance and raise their own gains, out of the loss & hindrance of the whole land and common wealth. The use hereof is, to move men to live within their compass, and to embrace temperance and frugality as being Frugality is a good virtue. excellent virtues in themselves, and also singular means to preserve us from many vices, and to restrain us from rushing into grievous temptations: For so long as a man living by his honest labours, doth keep his expenses with in the compass of his gains so long he hath much peace of conscience and contentation of mind, neither is he easily drawn by hazarding his credit and much less his soul, to gain that wealth which he can well want; whereas those who spend their time in idleness pleasure and luxurious excess have always their minds stretched upon the rack of want, tormenting themselves with carking care, how they may salve their credit, and maintain their idle bravery, and luxurious waist; and not being able to compass their desires by honest and lawful means, they lie open to all temptations of the devil, and are ready to entertain any wicked and dishonest course which seemeth to proffer unto them the least gain. Fourthly, we may here observe, that the Lord condemneth That it is an heinous offence to endeavour to enrich ourselves by the sins of others. it as a heinous offence, when as men desire to enrich themselves by the sins of others; I say when as men desire the falls of their neighbours for their own advantage: otherwise it is lawful for Magistrates to take penal fines, when as they do not desire that their subjects should offend for their own gain, but rather by these punishments endeavour to restrain them from committing of the like faults. But to delight in the sins of our brethrens, because thereby we have gain and advantage, is outrageous wickedness in the sight of God; for seeing the plagues of God, death and condemnation is the due wages belonging unto sin, what do these men but greedily desire gain, though it cost the price of men's bodies and souls, and cast the offenders down into hell? Now if it be an outrageous sin to desire gains, though it be purchased with the bodily life of our neighbour, what shall we think of the horribleness of their sin, who seek their own profit by hazarding both their bodies and souls to eternal destruction? Thus doth the Pope of Rome offend, who enricheth himself by selling dispensations for sin, and is content to tolerate filthy stews, that thereby he may increase his yearly revenue: And thus do Magistrates offend, when they rejoice in the people's faults and transgressions, because by inflicting upon them a penal mulct they enrich their own coffers. Thus do Lawyers offend, who delight in the malice, discord, and contentions of the people, because hereby they have fit opportunity to enrich themselves with fees. Thus do judges and Officers of such Courts offend, as make a pray of the sins of the people, watching after & hopefully expecting the neglect of duties, as after a booty or prize, and rejoicing in their hearts, when as they hear of adulteries, slanders, and other enormous crimes, because they may out of them, raise their own profit, which wickedness they manifestly commit, who change the course of the Law, and turn open punishments into privy mulcts, and punishments which should be personal and exemplary, into punishments of the purse. Thus also do they sin, who that they may prevail in their suits, give hire unto the sons of belial to confirm their false evidence by wicked perjury. And thus do shopkeepers grievously offend, when as they can be content, that their servants should in selling their wares, use lying, swearing, and deceit, that thereby they may put them off at the higher rate. But in this respect Ministers do most grievously sin, when as either they misled the people, in errors and heresies, that they may have the fit opportunity of enriching themselves; or when as they flatter them in their sins, and sow pillows under their elbows, that they may more securely go on in wickedness, that so by pleasing them in their lewd courses, they may have the greater interest in them, & in their purses. And this was the sin of the Priests in this place, who by their false doctrine heartened the people in their sins, teaching them that when they had sinned, there was no more to be done, for the appeasing of God's anger, but to offer their sacrifices: and thus the Scribes and pharisees countenanced children in their undutifullnesse and rebellion against their parents, if they would bring unto them oblations. Mat. 15. Mat. 15. 4. 5. 4. 5. 6. And this is the sin of those false teachers which the Apostle Peter foretelleth should be in these latter days, which through covetousness should with feigned words make merchandise of men's souls. 2 Pet. 2. 3. The which prophecy 2 Pet. 2. 3. we may see most evidently accomplished in the Clergy of the Church of Rome, who for money sell dispensations for sins, and encourage the people in all manner of wickedness, by offering unto them easy remedies to free them from this burden; namely, by doing or buying out of penance, by going on pilgimages, by offering to Saints, by purchasing of pardons, indulgences, and absolutions, by auricular confession, by giving of money to have masses, trentals, and dirges said for their souls: for what worldly man would not be encouraged to live in his sins, which are more dear unto him than his wealth, yea, than the fruit of his own body, as the Prophet showeth; if he may be acquitted of the guilt Micah. 6. 7. and punishments thereof by confessing them to the Priest, and by giving of money for the procuring of a pardon or dispensation? The use of this doctrine serveth to make us abhor the sin Covetousness the root of all evil. of covetousness, which if we once entertain into our hearts, it will lay them open unto all wickedness; for as the Apostle saith, they who resolve upon this, that they will be rich, they fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction; for the desire of money is the root of all evil, etc. 1 Tim. 6. 9 10. Yea it maketh Tim. 6. 9 10. men not only themselves to run into all manner of sin, not caring what wicked means they use for the increasing of their wealth, but also to take delight in the sins of other men, if they be advantageable unto them, not caring for a little gain to sell and betray the souls of those to utter destruction, for the redeeming whereof Christ did shed his most precious blood. ANd thus much for their sin: in the next place he setteth down their punishment, the which is first generally expressed, and then partticularly specified: It is generally expressed. Verse 9 And there shall be like people, like Verse 9 Priest: for I will visit their ways upon them, and reward them their deeds: or thus, therefore like as the people be, so shall the Priest be also, etc. In which words their punishment is described The exposition. in a twofold proportion of quantity: first, that the people and Priests should without any difference bear the like punishments. Secondly, that this retribution of punishment, should be proportionated to their ways and works. Concerning the first, the Lord threateneth that because there was no difference to be found between the people & the Priests, but that both had utterly neglected their duty: the Priests by living in ignorance, idleness & luxuriousness, neglecting the preaching of the word, whereby they should have instructed the people, and misleading them by their false doctrine, into errors for their own game & advantage: the people in that they willingly desired to live in ignorance, & rather chose to be under the leading of those blind guides, because they would securely go on in their sins, then under God's true Prophets, who would gall their consciences by their reproofs: therefore without difference or respect of persons, he would inflict upon them like punishments, that is, he would deprive both of all signs of his love and favour, cause both to be led into captivity, subject both to many miseries and calamities, and make both alike contemptible and inglorious. The which punishment as it did lie heavy upon all the people in that they should be stripped of all the benefits which they enjoyed, and subjected unto want and misery, be made of freemen, bondslaves, and of the children of God, the servants of their enemies, so most heavily did it lie upon the Priests, in that they fell as it were from the highest stair of honour, riches, and dignity, unto as low a bottom of penury, contempt, and ignominy, as the meanest of the people. Where as there is any respect of persons, in punishing of them, though the offence be one and the same, yet are the punishments divers and different, for those who are noble and in high place, more fair and easy punishments; for those of mean and base estate, those which are more cruel and ignominious: but the Lord telleth the Priests here, that he would have no regard of their place, but without all respect of person or calling, would cause their punishment to be as sharp and shameful as the basest of the people. The like place unto this we have. Esay. 24. 2. And there shall be Esay. 24. 2. like people like Priest, and like Servant like Master, like maid like Mistress, etc. 3. the earth shall be clean emptied and utterly spoiled, etc. The reason why the Lord thus dealeth with them is, because they were not Gods true Priests, but shadows only; which were in the place, but performed no substantial duty of that calling, and bore the title, but utterly neglected the main part of their office, the teaching of the people. Now their function, honours, and titles, did not lessen but rather aggravated their sins, in that they unthankfully abused Gods extraordinary benefits, and made their sins more exemplary and scandalous, in which respects it is truly said. Omne animi vitium tantò conspectius in se Crimen habet, quantò maior qui peccat habetur. Every vice is aggravated by the dignity of the person who doth commit it. And this was the first proportion of punishment, the other is that he would proportionate their punishments according to the heinousness of their offences. For I will visit their ways upon them, and reward them their deeds. In which words is set down both the administration of God's judgements, and the execution; the administration in these words; I will visit their ways upon them. For the understanding whereof we are to know, that the word visit is metaphorical, borrowed from the practice of just Magistrates who going about to punish offenders, do first visit and examine the faults, and then proceed to punishment: so the Lord to approve his righteous judgements, doth show that he will not inflict his punishments rashly, but upon mature deliberation and examination of the delinquents: the which the Lord is able to do in an instant, both in respect of his own infinite knowledge and wisdom, and also in regard that he can always readily produce our witnesses against us, even our own consciences. The things which the Lord threateneth to visit and examine are their ways; the which also is metaphorical, and signifieth a man's course of life & conversation, in the which he walketh as in his constant way; and if at any time he chance to digress out of it, yet he returneth into it again: And thus it is taken Gen. 6, 12. For all flesh had corrupted his Gen. 6. 12. way upon the earth, & Psal. 1. 1. Nor stood in the way of sinners. Psal. 1. 2. So that he will not examine and punish them according to their extraordinary actions, which are as it were slips out of the way, by-paths and digerssions, but according to their usual ways, that is, the constant and continued course of their life and conversation. The execution of God's just judgements, after due trial and examination, is expressed in these words: and reward them their deeds. Where the Lord threateneth that he will deal with them as a just judge, neither rigorously intending the punishment above the fault, nor partially sparing them for favour or friendship, but that he will equally proportionate the punishments according to their demerits. Where we may note that he doth not say, he will reward them according to their thoughts and intentions, nor according to their words and speeches, because the one of these is hidden from men, and the other may be hypocritically coloured and dissembled, but that he may approve his righteous judgements both to the offender and to all others, he saith he will reward them according to their deeds, which are open and manifest. And this is the meaning of the words: the doctrines The doctrines, Gods unpertiall proceeding in the administration of his judgements. which arise out of them are these. First, we may observe Gods upright and unpartial proceeding in the administation and execution of his judgements and punishments, whereby without any respect or acceptation of persons, callings, or degree, he rendereth unto every one according to their deserts, as in this place, howsoever the Priests far excelled the common people, in place, dignity, and authority, yet because they were a like sinful, 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 over▪ whelmed them all with a general deluge. When Pharaoh resisted his commandment, he found no more favour than the basest of his people. When Nabuchadnezzar would needs be his rival in his glory, it was not his Monarchy could keep him from feeding and lodging amongst the brute beasts. All Ahabs royalty power and authority, could not privilege neither him nor jesabel from having their blood licked by the dogs. In a word there was never any so great and mighty who had any favour at God's hand for their power and mightiness, but if they as grievously sinned, they also were as grievously punished, as the poorest and most abject. The curse of the law is denounced indifferently against all who transgress it, Deut. 27. 26. Tophet is prepared of old, not only for poor 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 soul that sinneth must die. 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 curiously wrought, then to those which are made for the basest use; so the Lord is no more bound to men of greatest dignity, then to those of meanest condition, seeing all are his creatures, alike, and what they have, they have received from him. This reason Elihu rendereth, he accepteth not (saith he) the person of Princes, and regardeth not the rich more than the poor, for they be all the work of his hands. job. 34. 19 Again, in respect job. 34. 19 of Gods infinite Majesty all are alike, and in respect of his sovereign authority, all are equally his poor vassals, unto whom he hath given his Law, from the obedience whereof none are exempted more than other, nor yet from the punishment therein denounced if they transgress it. Yea, so far is God from sparing the great, rich, and mighty, that these of all other shall receive the greatest measure of punishment. First, because they have more unthankfully abused his rich mercies as means to further them in their sins, which should have served as so many arguments to move them to obedience, & then because being advanced above others in place, dignity and authority, their sins tend more to the dishonour of God, and hurt of their neighbours, than the sins of those who are in mean estate, because they are exemplary and scandalous, enticing and drawing inferiors to imitate their wicked practices; so that seldom do these high Cedars fall, but they beat down many of the lower shrubs that stand about them. The uses of this doctrine either concern all men in general, God's uprightness should move us to mortify our sins. or more especially respect those who are of higher place and condition: the use which concerns all men is, first, that seeing the Lord who is to be their judge, judgeth uprightly without respect of persons, they be hereby moved to labour in the mortifying of their corruptions, in the & cleansing of their souls from sin, that so they may appear righteous before him, and thereby escape the severity of his justice. And this use Moses maketh, Deut. 10. 16. Circumcise Deu. 10. 16. therefore the foreskin 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 use is, that we shake off security, whereby God's justice should make us to shake off security. men carelessly go forward in their sins, as though God would never call them to reckoning, or though he did, yet were so merciful that no place will be left for his justice; such are to know, that as God is infinite in mercy, so also he is infinite in justice, and therefore will execute his righteous judgements, according to their works good or evil, without respect of any man's person: so that it behoveth every one carefully to watch over their own ways, and to tremble with fear before God's majesty, when as they find that they live in any known sin without repentance. And this use is made by the Apostle. 1 Pet. 1. 17. And if ye call him 1 Pet. 1. 17. father, which without respect of persons judgeth according to every man's work, pass the time of your dwelling here in fear. The third general use is, that we do not offer wrongs God a just revenger of wrongs. and injuries against our neighbours, for though we can carry the matter so cunningly that they can get no advantage against us before the judgement seat of men, yet when God the upright judge shall come in his visitation, he will without respect of person revenge the wrongs of the injured, and pay every one by that measure wherewith they have measured unto others. And this use also the Apostle maketh, dissuading men from behaving themselves injuriously to others, because he that doth wrong shall receive for the wrong which he hath done, there being no respect of persons with GOD. Col. 3. 25. Col. 3. 25. The use which concerneth Superiors: first, respecteth God punisheth the mighty as well as the weak. those who excel others in power and riches, that they be not hereby enbouldened to be insolent in offering injuries, or cruel in oppressing the poor and weak, knowing that there is a superior power unto theirs, who nought respecteth their wealth and might, for he regardeth not bribes, nor feareth the face of the Prince, more than the basest subject, who one day will go his circuit and visitation, and summon all to appear at his Assizes, and will have the causes of the weak and needy, without partiality tried before him: For he accepteth not the persons of Princes, and regardeth not the rich more than the poor, because they be all alike the work of his hands, as it is job. 34. 19 job. 34. 19 Secondly, it respecteth superiors in authority, as Magistrates, Magistrates must execute righteous judgement. and masters of families, that they be hereby moved not to abuse their authority which God hath put into their hands, to his dishonour and the hurt of their neighbour. As first, that the Magistrates in the fear of the Lord execute righteous judgement, without having respect of any man's person, place, or state, not perverting justice for fear, favour, or reward; knowing that there is a supreme Magistrate above them, before whom they must be also judged, who cannot be corrupted or perverted, from judging righteously, because there is no iniquity with him, nor respect of persons, nor receiving of rewards, as jehosaphat speaketh to his judges. 2 Chron. 1 Chron. 19 6. 7. 19 6. 7. So likewise Masters of families, are so to behave themselves towards their family and servants, in love, peaceableness and justice, as knowing that they also have a master in heaven, and a judge of all their actions, who will judge without all partiality, the person of the Master and servant, being unto him both alike; and this use the Apostle maketh of this doctrine. Eph. 6. 9 Ephe. 6. 9 The second thing to be considered is, that howsoever God doth not continually punish our sins, but deferreth his punishments to certain days of visitation. wicked men do daily by their sins provoke God's wrath, yet the Lord doth not continually inflict his punishments, but as a just and merciful judge, deferreth them unto certain times of visitation, and as it were unto certain days of Assizes, as appeareth in this place; for howsoever the Priests were so wholly corrupted in their ways, that they deserved present punishment, yet he doth not presently inflict it, but deferreth it to the day of his visitation: so when the whole world was wholly corrupted with sin, yet he deferred their punishment for the space of an hundred years. Though Sodom and Gomorrah abounded in all wickedness, yet he put off the day of his visitation till the measure of their sins was full: and though the Canaanites were outrageously sinful, yet the Lord deferred to punish them for many years, till their sins were come to full ripeness. The causes of which delays are divers: the first and principal is God's own nature, even his patience and long-suffering, which maketh him long in resolving to punish, and when he hath resolved, slow in execution: and this the Lord himself professeth in that description whereby he maketh himself known. Exod. 34. 6. The Lord, the Lord, strong, Exod. 34. 6. merciful and gracious, slow to anger. So David, Psal. 103. 8. Psal. 103. 8. The Lord is full of compassion and mercy, slow to anger and of great kindness. 9 He will not alway chide, etc. And this made jonah loath to denounce destruction against Nineveh because he knew that he was a gracious God and merciful, slow to anger, repenting him of evil. As it is jon. 4. 2. The second cause is, jon. 4. 2. that men may have time to turn from their sins by repentance, and so escape his punishments. For God taketh no delight in their destruction, but in their conversion and salvation, as he protesteth. Ezech. 33. 11. And this end Ezech. 33. 11. the Lord plainly noteth, Esa. 30. 18. Yet therefore will the Esa. 30. 18. Lord wait that he may have mercy upon you, etc. And the Apostle plainly expresseth it. Rom. 2. 4. where he saith, that Rom. 2. 4. God's patience and long-suffering leadeth us to repentance. The Apostle Peter likewise, whereas he saith, that the Lord is patiented towards us, because he would have no man to perish, but would have all men to come to repentance. 2 Pet. 3. 9 Lastly, that he 2 Pet. 3. 9 may leave the wicked and impenitent without excuse; for when as he hath showed himself loath to punish both by his delays, and by using all means to reclaim them, and yet they stubbornly persist in their wickedness, then are the judgements of God inflicted upon them approved by all men, and even by their own guilty consciences. Notwithstanding howsoever the Lord for these and divers God's delaying judgement maketh men secure. other causes deferreth the execution of his just vengeance, yet men abuse this his long-suffering unto sin, either imagining with the Atheist, that he hath not thunderbolts enough to dart against every sinner for every fault, or that there is no providence, no justice, no God that regardeth the sins of men: or with the secure Worldling, that they may go on in their sins without repentance, because these punishments which are so long delayed, will never be inflicted; according to that, Eccle. 8. 11. because sentence against an evil work is Eccl. 8. 11. not executed speedily, therefore the heart of the children of men is fully set in them to do evil. An example whereof we have in the evil servant. Mat. 24. 48. who because his master Mat. 24. 48. deferred his coming, so behaved himself as though he would never come: and in those mockers who because the day of judgement is deferred, therefore walk after their own 2 Pet. 4. 3. lusts; like herein unto foolish thieves, who imagine that because the judge doth not every day sit upon the judgement seat, therefore they may securely steal, because the Assizes will never come. But such are to know, that as God's mercy and patience will not suffer him to make haste in the punishing of sin, so his justice will not suffer him for ever to let it go unpunished; and howsoever he doth not use martial law in executing justice as soon as the offence is committed, yet let them assure themselves, that unless by repentance they plead their pardon, he will surely visit them, either at his quarter Sessions in this life, or at his general Assizes in the life to come. Though Saul were long reprieved, after he was condemned, yet at last came the fearful day of his execution. Though Naboth's blood was long unrevenged, yet at last God visited this sin, both upon Ahab, jesabel and all their posterity. Though for a time jeroboam flourished in his Idolatry, yet at length it brought a fearful destruction upon his whole family. And though the Lord for a long while suffered the people of the jews with great patience and long-suffering, yet at last he paid them home, so that now they are a spectacle of his heavy wrath unto all nations, and a reproach and hissing to the whole world. The use of this doctrine is, first, for our instruction, that we imitate the Lord in his patience and long long-suffering, not letting the rains lose to fury and revenge, upon every occasion, but rather striving to overcome evil with goodness. Secondly, for our admonition, that we do not abuse God's patience to impenitency and hardness of heart, lest whilst we thus heap up the measure of our sins, we do also treasure up for ourselves wrath against the day of wrath, and of the declaration of the just judgement of God, who will reward every man according to his works, as it is, Rom. 2. 5. 6. Rom. 2. 5. 6. The third thing to be observed is, that he saith he will visit their ways upon them; thereby giving them to understand, God judgeth us according to our usual conversation, and not our extraordinary actions. that he would not in examining and judging of them stand upon their errors, by-paths, and extraordinary actions, but upon their usual behaviour, and upon their ordinary course in their life and conversation. From whence we learn that the Lord in the day of his visitation will not regard nor examine our sins to punish them, nor our good actions to reward them, if they be extraordinary and extravagant, but will deal with us according to our customable carriage of ourselves, and usual demeanour: so that if our way and course of life wherein we walk, be the way of holiness and righteousness he justifieth and approveth of us, notwithstanding our many slips and falls in this way, and errors, by-paths, and digressions out of this way: for not only they are to be accounted blessed of God, who sin not, seeing thus the blessing should belong to none of the sons of Adam Christ excepted, but they also are blessed Who have not stood in the way of sinners, nor sat in the seat of the scorners, as it is, Psal. 1. 1. that is, who have not made Psal. 1. 1. a custom and usual practice of sin and wickedness; and the reason is, because the Lord doth not judge us as he findeth us in some by-way, where into we have been thrust with some violent or sudden passion, but according to that way wherein we walk with a constant purpose and settled resolution. So it is said that they are blessed, who are upright in their way, and walk in the Law of the Lord, Psal. 119 1. Psal. 119. 1. that is, they are blessed notwithstanding all their infirmities and imperfections, who in the uprightness of their hearts desire to keep a constant course in godliness; and howsoever they often go astray through error and corruption, yet make choice of God's Law as the way wherein they desire to walk. For if the Lord should mark what is done amiss, who were able to abide it? Psal. 130. 3. If he should Enter into judgement with us, and examine our particular Psal. 130. 3. faults, none that liveth should be justified in his sight. Ps. 143. 2. Psal. 143. 2. But the Lord knoweth our weakness, and accepteth of our desire and endeavours, he doth not deal with us after our sins, nor rewards us after our iniquities: but as a father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth whereof we be made, he remembreh that we are but dust, as it is Psal. 103. 10. 13. 14. Psal. 103. 10. 13. As therefore a loving father beareth with the infirmities of his child, when he seethe that he taketh good courses, & endeavoureth with an earnest desire to please him: so the God pardoneth our infirmities when we have good endeavours. Lord much more accepteth of the imperfect obedience of his children, when as he seethe that with upright hearts, they desire to serve and please him, covering their imperfections with Christ's perfect righteousness, and washing away their corruptions in his most precious blood, so as in the day of judgement they shall not arise against them to their condemnation. Although David did make a fearful digression out of the way of righteousness when as he committed murder and adultery, and numbered the people, yet God did not judge him according to these particular slips, because in the whole course of his life he kept the ways of the Lord, and hated all byways of falsehood and iniquity, as himself professeth, Psal. 18. 21. and 119. 104. He did not condemn Peter for digressing into the way of iniquity Psal. 18. 2. and 119. 104. when as he denied his master, because he did not voluntarily make choice of this way, but was suddenly thrust into it by violent fear; nor Paul because he sometimes did the evil Mat. 26. which he would not, being taken captive with the violence of sin, seeing he was in his general course delighted in the Rom. 7. law of God, and did earnestly strive against his corruptions. So in like manner, he judgeth the wicked according to their ways, and not according to their particular actions, God respecteth not ague fits in religion. neither doth he respect their ague fits of Religion, and justice, when as generally in the course of their life, they cast his laws behind their back, and willingly walk in the ways of wickedness, but judgeth them according to their ways, and the constant course of their conversation. So it is said that the wicked should eat the fruit of their own ways. Prou. 1. 31. And the Lord threateneth to visit jacob Pro. 1. 31. according to his ways, Hos. 12. 2. Though Pharaoh sometimes Hos. 12. 2. confessed his sin and justified God; though Saul uttered many good speeches, and performed many actions which might well have beseemed a better man; though jehu in a fit showed great zeal in suppressing idolatry, and in erecting Gods true worship; though Ahab once humbled himself before God, and by outward signs testified his repentance; and though Herod hard john the Baptist willingly, and in many things yielded obedience to his admonitions, yet none of all these were approved by God, because whatsoever their particular actions were, yet they were wicked in their ways, that is, in their life and conversation. The use of this doctrine is, that we labour for upright We must labour for upright hearts. hearts, and constantly resolve to forsake all sin, and to embrace all righteousness in our lives and conversations; and than if besides our purpose and desire we digress out of the right way by falling into some sin through infirmity and the violence of our corruptions, the Lord will spare us as a father spareth his child, who desireth to please him, as he professeth, Mal. 3. 17. Neither shall our imperfections and Mal. 3. 17. slips, withdraw God's love or hinder our salvation, because he doth not visit nor punish men, according to their errors and slips, but according to their ways, and ordinary course of life. Secondly, it serveth for the terror of hypocrites, who securely God regardeth not the extravagant good deeds of hypocrites. go on in the course of sin, thinking that God will be well pleased if at sometimes they make a show of religion by going to the Church, or giving an alms to a poor man, or by performing some other works of justice, mercy, or liberality. But such are to know, that unless they keep a constant course in godliness, and make the path of righteousness and holiness their ordinary way, all their particular good works, which are but as it were so many step aside out of their constant course of sinning, will little profit them in the day of God's visitation, because they shall be judged, not according to their extravagant good deeds, but according to their ways and ordinary conversation. The last thing to be observed is, that he saith he will reward God judgeth us according to our outward actions. them according to their deeds Whence we learn that in the execution of God's punishments and judgements, he doth not proceed according to men's thoughts and intentions, nor yet according to their speeches and words, but according to their works and actions; so that it will not avail us, when God cometh to visit and judge us, to say that we have had many godly resolutions, religious intentions, and a good meaning; nor yet that we have said, Lord, Lord, and made a goodly profession of religion and godliness, if we have been profane and unjust in life and conversation, and have not done the will of our father which is in heaven. Mat. Mat. 7. 21. 7. 21. Seeing the Lord will reward us, not according to our thoughts and words, but according to our deeds and works. Not that the Lord will in judgement neglect the thoughts and words of the godly to reward them, and of the wicked to punish them; for the Lord seethe all things. job. 42. 2. He job. 42. 2. searcheth the heart and reins. jer. 17. 10. And he judgeth jer. 17. 10. even the very secrets of men. Rom. 2. 16. And it is also said Rom. 2. 16. that men shall give an account of every idle word at the day of judgement. Mat. 12. 36. But this is understood, that the Mat. 12. 36. Lord will principally in giving sentence, in dispensing of his punishments and rewards, respect our works and actions. So it is said. Rom. 2. 6. That God will regard every man according Rom. 2. 6. to their works. So Mat. 16. 27. it is said, that the Son of man Mat. 16. 27. shall come in the glory of his father, with his Angels, and shall give to every man according to his deeds. And the Apostle telleth us, that we must all appear before the judgement seat of Christ, that every man may receive the things which he hath done in his body, whether good or evil. 2. Cor. 5. 10. So likewise 2. Cor. 5. 10. our Saviour Christ setting down the form of the last judgement, showeth that the sentence shallbe pronounced according to their works. Mat. 25. 35. 42. From whence we are not Mat. 25. 35. 42 to gather with the Papists, that as wicked men are condemned for the demerit of their evil works, so the godly are saved for the merit of their good works; seeing there is not the like reason in that they are absolutely evil, but these not absolutely good and perfect, and therefore cannot justify nor save us before God's judgement seat, they being imperfect; but only a lively faith, which doth apply unto us Christ's perfect righteousness. But for as much as this faith is a spiritual grace, and not outwardly seen, therefore the Lord to take away the brags of hypocrites, who would boast of that faith which indeed they have not, and to approve unto all his righteous judgements in dispensing of his rewards and punishments, doth not judge according to the root of faith which is hidden, but according to the fruits of good works which are open and manifest. The use of this doctrine is, that we do not with ignorant We must not content ourselves with our good meanings people content ourselves with our good meanings, nor with hypocrites rest in glorious speeches and in a goodly profession of Religion, but that we labour to approve both our good intentions and outward profession to be indeed sincere and upright, by our holy practice and actual obedience. For not every one who saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of the father which is in heaven. Mat. 7. 21. Not the hearers of the Law, but the doers Mat. 7. 21. thereof shall be justified. Rom. 2. 14. Not they that are bare Rom. 2. 14. Luke. 11. 28. hearers of the Word, but they which hear it and keep it are blessed; as for those who are professors of piety, and workers of iniquity, they shall be separated from Christ and from his glory. Mat. 7. 23. Mat. 7. 23. Secondly, it serveth to show the miserable estate of the The miserable estate of the wicked. wicked in the day of God's visitation, who shall have a proportion of punishment according to their sins, for if every sin deserve everlasting death, seeing Gods infinite justice being offended, cannot be satisfied but by an infinite punishment, what a fearful measure of condemnation is prepared for those, who shall bear the punishment of their sins which are innumerable, & of which they have made an usual and common practice! ANd so much concerning their punishment generally expressed. In the next place it is particularly specified, Verse 10. For they shall eat and not have enough, they shall Verse 10 commit Adultery and shall not increase, because they have left off to take heed to the Lord. In which words he doth proportionate The exposition. a punishment to their sin, and withal adjoineth another cause of all the evil which he brought upon them. The punishment proportionable to their sin is, that whereas they bent their whole endeavour to pamper the belly, and to pass their days in all voluptuous excess, the Lord threateneth that they should spend all their labour in vain, for either they should not attain to that plenty which they so earnestly desired, or though they had abundance, yet he would withdraw his blessing and make all unprofitable, so as they should find no contentment in any thing which they enjoyed: and whereas they exceedingly desired to have store of children, unto whom they might leave that abundant wealth which they had covetously scraped by the wicked abuse of their office and Priesthood, that so they might perpetuate their names and continue an everlasting memory of themselves in their posterity; and because they could not have so many children as they desired in lawful marriage, therefore gave themselves to unlawful lusts, and multiplied their adulteries, that so at least they might increase a bastardly brood, who might succeed them; the Lord threateneth that he would cross them in this their wicked purpose also; for howsoever they multipled their whoredoms for increase, yet their posterity should not hereby be multiplied, but their name should perish notwithstanding all their wicked devices to continue it, and their wealth which they desired should be enjoyed by their children, should all come into the hands of strangers. The meaning then of these words is this, that because these Priests cared not what wicked means they used so they might accomplish their desires, therefore the Lord threateneth to cross and curse them in all their impious designs, so as they should by no means attain unto their evil purposes. More particularly, because they were addicted unto all manner of wicked avarice, that being enriched they might spend their time in voluptuous pleasures, he therefore threateneth, that though they had store of food, yet it should not satisfy them; though they exceeded in all manner of voluptuous pleasures, yet they should bring unto them no manner of contentment, but the more they fed upon them, the more they should hunger after them; and howsoever they seemed filled, yea and cloyed with them, yet they should not satisfy them, but rather increase their appetite. And because for the increasing of their posterity, they rather trusted to their adulteries, then to God's blessing on their lawful marriage, therefore he threateneth that they should spend their strength in vain, and notwithstanding all their wicked endeavours to the contrary, should die childless. The cause and as it is were the root of all these evils, is discovered in these words: Because they have left off to take heed to the Lord: or, to observe and wait upon the Lord. Which words may admit of a general or more special interpretation: generally they may be understood thus, that therefore these evils came upon them, because they had given over to observe the Lord, his will, and his commandments, that they might perform obedience unto them; for servants are said to observe their masters when as they diligently wait upon them, and are ready at their beck, marking and observing both out of their words and countenances, what is their will and pleasure, that they may obey it. And thus this phrase is used Zach. 11. 11. The poor of the sheep which do Zach. 11. 11. observe me, or wait upon me, that is, who endeavour to serve and please me. So that in this sense the sin which is here laid to their charge was, that they had given over to serve the Lord, and had forsaken his pure worship prescribed in his word, and not marking what Gods will was, had given over themselves to will-worship, and the inventions of their own brain. The more special interpretation, which I take to be most fit and agreeable to the text is this; that because they had used all wicked & ungodly means, to maintain themselves in voluptuous pleasures, to attain unto riches, and to propagate their posterity, and had left off to observe the Lord, that is, to wait upon him, in the use of lawful means, for the attaining unto their desires, not regarding what was his will, so they might have their own will, nor relying upon his providence, but upon their own unlawful shifts; therefore he would cross them in their wicked courses, and would so curse their ungodly means unto them, because they would not rely themselves upon his blessing, in the use of those which were good, that they should perish in their frustrated hopes, and altogether fail in their desires. And this is the meaning of the words; the doctrines which The doctrines arise out of them are divers. First, we may generally observe, God crosseth the purposes & plots of wicked worldlings. that howsoever the wicked & ungodly do make sure account by their subtle plots and mischievous practices to accomplish their desires, and to compass what they will, yet the Lord so crosseth them in their evil courses, that they fail in their hopes, and are altogether disappointed in their designs; for either the Lord doth merely frustrate all their labour, in not suffering them to attain unto such worldly benefits, which they pursue, or if they obtain them, yet doth not suffer them to enjoy them, because he withholdeth his blessing, and all comfort and contentment in the use of them. For the first: how many are there who have set their hearts wholly upon the world, and with far more fervent desire have sought for temporal benefits, than the salvation of their own souls, not caring what wicked means they used, so they might accomplish their designs, and yet have been so crossed by God, that they could never achieve their wills? How many ambitious men have spent their whole lives in climbing the hill of honour, sometimes labouring to advance themselves by Machivilian policies; sometimes endeavouring to climb up by treading upon other men's shoulders, not caring who fall so they may rise, and yet could never make any ascent at all, or if they did, have tumbled down again before they have come to the mid way, into the lowest bottom of shame and disgrace? Whilst Adam sought to be in honour equal to God himself, he got a shameful downfall and if God's mercy had not stayed him by the way, he had fallen as deep into hell as the Devil. The old world laboured to get fame by raising a Tower up to heaven; but the end was Babel, that is, confusion. Absalon desired to seat himself upon the royal throne, but the advancement which he got, was to be hanged on a Tree. Nabuchadnezzar would be honoured as a God, but he was abased under the condition of the meanest man, and became a companion of the beasts. So how many covetous men have spent their time in greedy scraping of riches, who in scraping have scattered them, and whilst (like Esop's Dog) they greedily grasped after that which they had not, lost that they had? How many is there who in seeking wealth, have found poverty, proving that true in their own experience (which the wise Prou. 23. 5. man speaketh) that riches taketh her to her wings as an Eagle, and fleeth away the faster, the more eagerly she is pursued? so how many have fixed their minds wholly upon voluptuous pleasures, who by surfeiting, drunkenness, and unlawful lusts, have drawn upon themselves grievous sicknesses and diseases, and have ended their days in grief and misery? The use hereof serveth to show, the wretched estate of The wretched estate of wicked worldlings wicked worldlings, who miserably toil themselves in pursuing these transitory trifles, and yet in the end do miss of their purpose and lose all their labour; yea and that which is worst of all, after they have made sale of their souls, by using all wicked means for the purchasing of these worldly vanities, they are mocked in their hopes, and whilst they put out their hand to receive their miserable bargain, and open the bag to see what they have gained, they find in stead of honour shame, for riches poverty, and for pleasure's grief and misery. Herein not unlike to unhappy unthrifts, who having sold their goodly patrimonies for a meals meat, after they have passed from them all their title and interest, be sent away empty without any relief. And this is the state of such wretched men, who using all wicked means for the compassing of their desires, do after Wicked men have no comfort in worldly benefits. much hunting catch nothing: neither is the case of those much better who by unlawful courses have gotten the possession of that which so eagerly they pursued; for though they have it, yet they enjoy it not, though they abound in all worldly things, yet they have no benefit by them, the Lord not giving them hearts to use them to their comforts and contentation. For how many are there who whilst they are pursuing these transitory trifles do highly esteem of them, imagining that they should attain unto a high degree of happiness, if they might attain them, but after that they have once possession of them, can find in their use no comfort or contentation, either because they find them far short of their expectation, or because they have in them as much trouble and vexation, as pleasure and benefit, or finally in that they have wounded their consciences by using wicked means in coming by them. Others there are, whom the Lord giveth over to be tormented The desires of worldlings are in satiable. with the hungry fury of unsatiableness, whereby it cometh to pass that all which they get of these worldly vanities, serveth but as fuel to increase the flames of their lusts, as drink to their dropsy desires which nourish the disease but do not quench their thirst, as sauces which rather sharpen the appetite then allay their hunger, and as wind in the stomach which filling satisfieth not but rather tormenteth: the ambitious man can never be satisfied with honour, but is more tormented when he seethe but one above him, then delighted when he seethe thousands under him, & is more vexed with one supposed disgrace, then contented with innumerable honours which are done unto him, as appeareth in the example of Haman who was even sick with Ester. 5. 12. 13. grief and despite when only Mordecay neglected him, though all the rest of the emperors court did him obeisance. So the covetous man is never satisfied with riches; according to that Eccle. 5. 9 He that loveth silver shall never be Eccles. 5. 9 satisfied with silver, and he that loveth riches shall be without the fruit thereof. Where he setteth down a twofould quality of a covetous man; the first is that he is insatiable; whereby is cometh to pass that the more he hath the more he desireth, et cum habet quod voluit, non habet quod vult, when he hath what he desired he resteth not satisfied, but still desireth more; and though he hath too much yet he hath never enough, though unto others he seemeth to abound, yet in his own judgement he is still in want. In which respect Pro. 27. 20. & 30 15. Covetousness is compared to a bottomless gulf, or the grave, which are never filled, and to horseleeches, which are still sucking but are never satisfied. The other is his misery, in that he depriveth himself of the fruition of that which he possesseth; for so wholly intentive is he in hunting after a new pray, that he pineth with hunger, forgetting to feed upon that which he hath already caught▪ and so eager in pursuing that wealth which he hath not, that he quite forgetteth to use that he hath, and therefore it is truly said, that avarus eget tam quae habet, quam quae non habet, he hath no more use of that which he hath▪ then of that which he hath not; in regard of which his miserable condition, the wise man preferreth untimely birth before such a life. Eccle. 6. 3. Eccl. 6. 3. So likewise the voluptuous man feedeth continually upon pleasures but is never satisfied with them, for when he hath enjoyed one, he hungereth after another, and when he hath enjoyed thousands, he is as far from contentment as at the beginning; so that pleasures to the voluptuous are like unto sweet drinks; they are delightful in the going down but never quench the thirst. Pro. 23. 35. Pro. 23. 35. The use of this doctrine is, that we do affect these worldly Worldly things must be affected moderately, things with great moderation, and that we use only those means which are lawful for the accomplishing of our desires, for if we suffer our hearts to be as it were nailed to the things of this life, then will they become so many baits to draw us into temptations, and into the snares of the devil. And when to obtain them we have taken a certain course to disinherit ourselves of heaven, and to enter into sure possession of hell, this heavy but just judgement shall be added unto all the rest, that we shall be given over to be tormented with the Canina appetentia, the greedy worm, so as we shall still be feeding upon these earthly vanities but shall never be satisfied, and they shall be unto us as painted meats, which may for a time please the eye, but will rather increase our appetite, then alloy our hunger. The use is, that we set our hearts upon the Lord, and in the first place seek heavenly things; for if we love the Lord, We must set our hearts upon the Lord only. we shall enjoy him, and he alone will thoroughly satisfy us with all joy and contentment. If we fear the Lord, he will not only tickle and allure the desire, but also fulfil and satisfy it. Psal. 145. 19 If we delight in the Lord, he will give us Psal. 145. 19 the desire of our heart. Psal. 37. 5. And in a word, if we seek Psal. 37. 4. the Lord above all worldly things, then shall we want nothing which is good. Psal. 34. 10. Neither shall we need to fear, Psal. 34. 10. that by too earnest affecting heavenly things, we shall deprive ourselves of all earthly benefits, for we have a promise from God who cannot deceive us, that if we will in the first place seek his kingdom and righteousness, all earthly benefits necessary for us, shall be cast unto us as vantages to the bargain. Mat. 6. 33. Mat. 6. 33. The second thing to be observed is, that though we have Our meat nourisheth us not when God's curse is upon it. never so great abundance of meat, and all manner of provision, yet it will never nourish and satisfy us, when God layeth his curse upon it. So the Lord threateneth that if the people sinned, he would break the staff of bread, and bring a twofold famine into the land; the one kind through the scarcity of bread, which may be called the famine of the poor; the other through insufficiency of it to nourish, whereby it should come to pass that eating they should not be satisfied; with which famine the rich should be pinched as well as the poor. Leu. 26. 26. The which judgement was Leu. 26. 26. inflicted upon the jews, as appeareth. Hag. 1. 6. Ye have sown Hag. 1. 6. much and bring in little, ye eat but ye have not enough, ye drink but ye are not filled, ye cloth you, but ye be not warm, & he that earneth wages, putteth the wages into a broken bag. The reason hereof is, because the Lord is the God of nature, who hath not given to his creatures any absolute virtue and power, to attain unto the ends for which they were created in their own strength, without his further blessing; but hath reserved unto himself a superior and overruling power, whereby he can restrain their virtue and make them weak & impotent for any use. Yea, so can he overrule them, that when he pleaseth he can accomplish by them contrary effects to their own nature: as for example, if he withdraw his blessing, and lay his curse upon them, bread and meat have no more power to nourish us, than the earth or stones; nay contrariwise they serve as the instruments of death to bring us to our end, and have the same operation with deadly poison, causing us to fall into desperate diseases. Riches without God's blessing do not bring comfort and contentment, but torment the possessor with care, and work in him a greedy insatiableness. Physic when God curseth it, killeth in stead of curing; and the very air itself, which in it own nature, refresheth the vital spirits, and preserveth life, when God's curse lieth on it, in stead of refreshing poisoneth us, and by the infection thereof, bringeth the plague and pestilence. The use hereof is, that when the Lord hath given unto We must rest on God in abundance as well as in want. us plenty of meat, drink, apparel, riches, and all manner of provision, that we do not rest upon, and trust in our store, as though being thus furnished we had no further need of God's help, which was the sin of the rich fool, Luk. 12. 19 who said to his soul, Soul thou hast much goods laid up for many years, live at ease, eat, drink and take thy pastime. For if we thus make an Idol of our own provision, by trusting and relying on it more than on God himself, the Lord in his just judgement will break the staff of bread, and so we trusting to a broken staff are sure to be most deceived, when we most rest on it. Let us therefore learn, not only in the the time of want, but also when we abound in all plenty, to beg at God's hands our daily bread, and to be as earnest in craving his continual blessing upon that which he hath already given us, as in imploring the supply of our wants, before we have received it. The second use serveth to comfort Gods poor servants; God maketh small provision sufficient. for seeing it is not in the virtue, and much less the quantity of the food which we receive principally, that we are nourished, but in God's blessing; therefore though their store be small, they may safely rest upon God's providence, who as he can leave little virtue in great store, where he meaneth to curse, so he can add double virtue to single provision, and make their small pittance as sufficient for the preserving of their health and strength, as the great abundance of the rich. For as our Saviour hath taught us, We live not by bread Mat. 4. 4. only, but by every word which proceedeth out of the mouth of God Mat. 4. 4. If Elias have but one meals meat, yet God can add such virtue to it, that in the strength thereof he shall be able to travail forty days; if the poor widow will depend upon god's providence, though she have no more but a handful of meal, and a cruse of Oil, yet it shall by God's blessing be made sufficient to preserve her the whole time of dearth. Though Daniel and his fellows have only Dan. 1. 12. 15. water and pulse to feed upon, because they would not transgress God's commandment to have better cheer, they shall thereby be fairer and in better liking, than they who eat the portion of the king's meat. And who doth not see by daily experience, that our poor country people, who feed for the most part upon hard cheese, milk, and roots, through the blessing of God, have greater strength and better health, and longer life, than the richer sort who pamper themselves with all dainties? The last use is, that seeing we are for our nourishment to We must make our provision by lawful means. depend more upon God's blessing then upon our own provision, hence we learn to eat our bread in the sweat of our brows, and to furnish our store by honest & lawful means, that so we may with comfort expect God's blessing upon our food: otherwise if we make our provision by wicked and unlawful means, though we have abundance in possession, yet we shall have little comfort in the use, seeing we can have no assurance of God's blessing. For example, if any get their goods by fraud & deceit, how can they hope that the Lord will bless them in their theft, seeing he hath plainly told them, that they who eat the bread of deceit their mouth shall be filled with gravel? Prou. 20. 17. How can they expect the Pro. 20. 17. blessing of God upon that food which is gotten by oppression and cruelty, whereby they eat the flesh and drink the blood of the poor, as the Prophet speaketh, Mich. 3. 3. Mich. 3. 3. Seeing their meats swimming in blood call for vengeance, and even the stones in their walls, and the timber of their houses cry unto the Lord against them as it is Habac. 2. 11. Habac. 2. 11. The third thing to be observed is the disposition of wicked men, who care not what unlawful means they use, so they Wicked men use all unlawful means for the compassing their desires. may accomplish their desires. So the wicked priests coveting to have children, who might inherit their wealth, and by continuing their name might keep them in perpetual memory, and not having their desire satisfied by the ordinary means of lawful marriage, in stead of fleeing unto God, who is the sole author of generation, they take unto them harlots, and so imagined that by multiplying their adulteries they should also have multiplied their posterity. Thus when men desire to be rich, in stead of craving God's blessing on their honest labours, in whose hands the earth is & all that therein is, Psal. 24. 1. they fall to using ungodly and Psal. 24. 1. unhonest means, fraud and deceit, oppression, extorsion, and all manner of cruelty; when they affect advancement they do not seek God's honour, that he may honour them, but rather use Machivilian policies to advance themselves, 1. Sam. 2. 31. not caring so they may rise though it be with the ruin of many others. And the reason hereof is, because men trust in themselves more than in God, and depend more upon their own providence then on God's promises; imagining that they are able to find out a readier way, and a far more speedy course, for the achieving of their desires, than any is which God hath prescribed. But oftentimes it cometh to pass, that they make more haste then good speed, the Lord frustrating their purposes, and bringing their counsels to nought. Whilst Achan sought to be presently rich, and Ios. 7. would not stay Gods appointed time, till he might enjoy his portion in the Land of promise, he brought Gods fearful judgement upon himself and all his family. When Gehezie 2 King. 5. laboured to enrich himself by unlawful means, he got gods curse with his gains, even the leprosy upon himself and all his posterity. When Absalon would needs sit on the throne Ezek. 7. 10. before his time, though he purchased the crown with his father's head, he was hanged in a tree. When Haman would raise himself, though it were with the ruin of all God's Ester. 7. 10. people, he was raised indeed, but it was upon the Gallows. The use hereof is, that as we are to desire nothing but We must wait on God's blessing in the use of lawful means. that which is good, so we are for the compassing of it to use only lawful and good means, waiting upon God's leisure, and watching for his blessing upon our honest endeavours; and then we may undoubtedly hope, that if that which we desire be good for us to receive, the Lord will grant it unto us, according to his promises. Psal. 27. 14. Hope in the Lord, be Psal. 27. 14. strong and he shall comfort thine heart. So Psal. 37. 34. Wait on the Lord, and keep his way, and he shall exalt thee that thou shalt Psal. 37. 34. inherit the land. Prou. 20. 22. Wait upon the Lord and he Pro. 20. 22. will save thee. But if we will prevent the Lord by our own subtle means, and take a speedier course for the compassing of our desires, than he hath prescribed us, namely, by our crafty fetches, and unfaithful and unhonest dealing, let us rest assured that either the Lord will cross all our devices, and frustrate all our wicked endeavours, or if we obtain by these means the things which we desire, they are given unto us in God's wrath and not in his love, and accordingly we shall find in the use of them a curse and not a blessing. ANd thus much concerning the sins and punishments, both of the Priests and people. Now whereas it might be well wondered at, that the people who professed themselves the people of God, a chosen nation, and more holy and religious than all others, & that these priests who boasted that they were the Priests of the Lord, and had the Law and testimonies, which they were daily to read, study and publish unto the people, should be besotted with ignorance, and corrupted with so many enormous crimes: in the next words he rendereth the reason, namely, that they were become brutish in their sins, because by wallowing themselves in brutish pleasures, they were wholly infatuated and deprived of their understandings. This reason is expressed Verse 11. Verse 11 Whoredom, and wine and new wine take away their heart. As though he should have said, it is no marvel, that these The exposition. Priests and people, howsoever they make profession of religion, are sottish in their sins, and more like beasts than men; seeing by addicting themselves wholly to brutish pleasures, they have lost the use of common reason, and have no understanding in any good thing. But let us more particularly set down the meaning of the words: By Whoredom and wine some understand their Idolatry and delight in superstition; but I rather take them in their literal sense. First, because they better so agree with the verse going before, whereupon they seem to depend, in the which they were condemned of voluptuousness. Secondly, because howsoever Idolatry is usually signified by whoredom, yet delight in Superstition, is not so fitly signified by wine. Thirdly, because I hold it always best and safest to rest in the plain and natural meaning, and not to run to Allegories, when such a sense agreeth with the Analogy of faith, and with the circumstances of the place. By Whoredom and Wine therefore, we are to understand generally all voluptuous pleasures, and more especially the sin of uncleanness and drunkenness, which above all other brutish pleasures rob men of their hearts, and unto which they were principally addicted, as before hath been showed. Neither are we so to take it, as though Wine in itself were a stealer of hearts, seeing if it be moderately used, it cheereth and refresheth the heart of man, and maketh him more sit for God's service, to which end it was created; but by Wine we are here to understand the excessive abuse of Wine unto drunkenness, which taketh away the heart, and quite extinguisheth the light of reason. Esay. 28. 7. Esay. 28. 7. It is further added unto Wine, New wine or sweet wine, Pro. 23. 30. that by this repetition or rather addition he might amplify, and more fully set forth their voluptuous excess in drinking, in that they mingled the new with the old, or when they were glutted with the one, used the other that so they might set an edge on their dulled appetites, and where their cloyed intemperance, that thus they might gull it down in greater abundance. So that by this addition he chargeth them, that not only they were addicted to drunkenness, being overtaken through the infirmity of their nature, but that they did voluntarily wallow in this sin with delight, and because they would use it with greater pleasure, they tried new and wanton conclusions, and did as it were set up a school of riot, and intemperance. Where by the way, he also tasketh their great ingratitude, in that the better the Lord fed them, the more they kicked against him; the more liberally he multiplied his benefits, the more they abused them to wantonness, voluptuousness, and all beastly Epicurism. It is further said that Whoredom, Wine, and new Wine did take away their heart. Where by heart we are to understand all the chief faculties of the soul, as the understanding and reason, the will and affections; so that through their voluptuousness their minds were infatuated with blind ignorance, their wills withdrawn from all goodness, and their affections become so brutish that they delighted in nothing but in beastly sensuality. And in this sense the heart is usually taken in the scriptures: for whereas man consisteth of two principal parts, the body and the soul, the body is usually called the flesh; the soul the heart. So Psal. 84. 2. My Psal. 84. 2. heart and my flesh rejoice in the living God. 1 Pet. 3. 4. Let the 1. Pet. 3. 4. hid man of the heart be uncorrupt. Psal. 16. 9 Wherefore my heart Psal. 16. 9 is glad, my tongue rejoiceth, my flesh also doth rest in hope. Gen. 6. 5. and 8. 12. Gen. 6. 5. and 8. 21. And this is the meaning of the words: the doctrines are The doctrine. these. First, we may observe, that prosperity and abundance The abuse of prosperity through our corruption. are the causes why men wallow themselves in voluptuous pleasures; not in their own nature, for being so considered they are Gods good blessings and benefits, but as through our corruption, they are abused unto sin. And this showeth the poisonous contagion of our natures, which so infecteth God's creatures, that of wholesome drinks they become deadly potions, of good evil, and of blessings curses. The more God enlargeth our prosperity, and multiplieth his benefits, the better we should remember and love him, the more thankful we should be unto him, the more zealous of his glory, the more dutiful, obedient, & diligent in his service, seeing like a bountiful master he doth so richly reward our labours. And the more we abound in gods blessings, the more sobriety and temperance we should show in the use of them; for we need not to be ravenously greedy at a full table, and the greatness of the cheer should rather abate then whet our appetites. But such is the hateful corruption of our natures, that we make a quite contrary use of God's benefits; for when men are enriched with them, they forget God, they set their hearts on the world, they never return praise to the author of all their good, they wax key cold in their devotions, undutiful, negligent, idle and wholly addict themselves to voluptuous pleasures, wastefully misspending God's blessings in excess, riot, wantonness, and belly-cheer, whereby they are made altogether unfit to perform any service unto God, and most fit to serve sathan, sin, the world, and the lusts of their own flesh. An example whereof we have in this place; for when the Priests and people flourished in prosperity, and abounded in wealth, they gave themselves to all voluptuousness, to Whoredom and drunkenness, whereby they were wholly infatuated, and became ignorant and forgetful of God's Law, negligent in their callings, and unfit for any good duties. Many other examples might be brought to illustrate this point. The Sodomites inhabiting a Gen. 13. 8. place which was so enriched with God's benefits that it was like another Paradise in pleasant store, abused these gifts of God to pride, gluttony, drunkenness and all manner of unlawful Ezech. 16. 49. lusts. The Israelites for a little while abounding in a place of want, in stead of praising God for his benefits, sat Exod. 32. down to eat and drink and rose up to play. The rich glutton, Luke. 16. having store of wealth, spent it all in purple, fine linen, and delicate fair, but had not of all his provision one meals meat to give unto Lazarus. And the other rich man surnamed the fool, when he had filled his barns, and furnished himself with store, in stead of resolving to praise God for Luk. 12. 19 his benefits, and to employ them so as he might be glorified in the use of his own gifts, resolveth to live at ease, to eat, drink and take his pastime. The use of this doctrine is: first, to admonish those who flourish in prosperity, and abound in God's blessings that they be careful in employing them to God's glory, and so to use them, that they may serve as helps to further them, in all holy and religious duties; for such is our natural corruption, that if we do not prevent it with watchful diligence, we shall abuse God's bounty, and employ our abundance for the pampering of the flesh in all voluptuousness. The second use serveth for the reproof of many in these days, who being enriched with all abundant store, think upon no better use of God's blessings, but to consume them in pride, excess, gormandize, and drunkenness, never remembering that where the Lord giveth greatest wages, there he requireth most diligent service, nor that he bestoweth upon them abundance, that they may supply others wants, and out of their superfluity relieve the poors necessity. If it be to maintain Hawks and Hounds, and Harlots, excessive bravery, gluttony, drinking and good fellowship, they care not to spend many hundreds, but they can scarce afford a penny to the relief of Christ's poor members, when as they are ready to pine with hunger. The second thing to be observed is, that as voluptuous Voluptuous pleasures transform men into beasts, especially whoredom & drunkenness. pleasures do take away the understanding and transform men into beasts, so especially whoredom and drunkenness: for first, for Whoredom, it maketh wise men fools, and so infatuateth and besotteth the understanding, that there is no place left, not only for spiritual wisdom, but not so much as for reason and common sense. For they who are addicted to this vice, care not so they may satisfy their carnal lusts, though they run headlong and blindfold into all mischiefs; they expose their name to infamy and reproach; they wast their substance in maintaining Harlots, and bring themselves to extreme poverty; they are so blinded that they cannot see the odious behaviour, the shameless impudence, and ugly filthiness of their Harlots, but are ready to judge their vices virtues, and to esteem them of greater excellence than any other; they cast off all care of wife and children, as though they were mere strangers; they lay aside all shame, and think nothing so filthy which they may not speak, nothing so uncivil which they may not do in any presence; they consume their strength, infect their bodies with loathsome diseases, shorten their lives, and damn their own souls. And all these mischiefs they run into to satisfy their filthy lusts, and to enjoy a short and brutish pleasure. Hence it is that the Heathen called Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stealer of hearts, and made Cupid blind, because they who are possessed with lust, lose the light of their understanding, and the use of reason. And hereof it is that the sin of uncleanness by a certain kind of eminence is in the Scriptures called folly, and the Adulterers fools. So Sichem when he deflowered Dina, is said to have committed folly in Israel. Gen. 34. 7. So Thamar dissuading Ammon from Gen. 34. 7. 2 Sam. 13. 12. uncleanness, willeth him not to commit that folly. So the wise man teacheth us, that he who committeth Adultery with a woman, is destitute of understanding, and destroyeth Prou. 6. 32. and 7. 7. his own soul. Prou. 6. 32. and Chap. 7. ver. 7. he marshals him in the rank of fools, I saw (saith he) among the fools a young man destitute of understanding. And lest the similitude of folly should be too good to express his madness, he compareth him Verse. 22. To an ox led to the slaughter, Pro. 7. 22. to show that he was not only a fool, but also brutish in his folly. The like may also be said of the sin of drunkenness, as I purpose else where to show at large. The use hereof is, that every one abstain from fornication, and possess his vessel in holiness and honour, as the Apostle exhorteth. 1 Thes. 4. 3. And that like pilgrims we abstain 1. Thes. 4. 3. from these fleshly lusts, because they fight against our souls, as it is, 1 Pet. 2. 11. For if we wallow in this sink of 1. Pet. 2. 11. filthy pleasures they will take away the heart, infatuate our understanding, and deprive us of the use of reason; and so we shall be left, not only destitute of piety religion and honesty, but also of common civility and humanity, and become like unto brute beast, the formal difference of reason being taken away. The last thing to be observed is, that they who addict There is no mean or moderation in unlawful pleasures themselves to pleasures, are so wholly overruled by their lusts that they can observe no mean or moderation, but grow from delight to curious wantonness, and when they have satisfied their natural lusts and even dulled and cloyed their sensual appetites, they fall to device how by art they may renew & sharpen them. In which respect these voluptuous men are far worse than many other sinners, whose state nevertheless is most damnable; namely such as persevere in their sins without repentance, and will not leave sin till sin leave them; but these after their sins have forsaken them, there being wanting natural strength and means for Pro. 23. 30 the acting of them, will not forsake their sins, but use all alluring means to entertain them still, and earnestly endeavour to renew their strength that they may renew their wickedness. Thus these drunkards when they were glutted with wine, they added new wine, the one having strength to inflame them, the other delightful sweetness to allure them, that so by this variety they might set an edge on their dulled appetite, and make them as it were longwinded and unwearied in this drunken exercise. So the glutton when he hath cloyed his stomach, with surfeiting and gormandize, and satisfied, yea oppressed nature with loathing satiety, he laboureth by art to repair nature, and to thrust it forward by invention, when as it is quite tired; not only by variety of dishes, the more dainty and delicate following the grosser and more common fair, but by innumerable sorts of sauces, the usual harbingers of gluttony and excess. So that now cookery is become an ingenious profession, and requireth as much time to make an exquisite proficient, as some one of the liberal Sciences. The like also may be said of fornicators and Adulterers, who when they have tired nature, and consumed their strength, labour to reenable their disabled concupiscence by exquisite wantonness, and when they are satisfied as being beasts, they remain insatiable as being men, their reasonable or rather unreasonable lust far exceeding their sensual concupiscence. Hence it is, that when their lust hath outrun their strength, they labour to refresh it by obscene speeches, wanton Pictures, unhonest dalliance, inflaming drincks, pampering meats, Italian roots, and when all this will not suffice, they hire the noble art of Physic itself, to become a bawd to their uncleanness, as though they could not run fast enough unto hell, unless they hastened their speed by laying all these Post-horses in the way. The use hereof is, that we give voluptuousness her answer We must resist voluptuousness at the first. when she maketh her first motion, and turn it away with a frowning countenance when it first knocketh at the door of our hearts. For howsoever at the entrance it looketh bashfully (for sin knowing it own ugliness cannot but be ashamed of itself) yet when it hath once got entertainment it will grow bold and impudent, not admitting any repulse. First, it will allure nature, then delight it, then satisfy it, then glut it with loathsome satiety, and when it is quite spent and tired, it will find means to refresh it by curiosity and wantonness for a new conflict, but so as it is sure to receive the greater foil. AND so much concerning the third bill of indictment; wherein the people of Israel, especially the Priests are accused and convicted of divers heinous crimes. Now lest the people should think their faults extenuated, and themselves acquitted either from the guilt or punishment of their sins, because they were misled by their blind and wicked guides, he teturneth again unto them, and frameth against them a new bill of indictment, wherein he accuseth them, that they wilfully joined with their false teachers in their Idolatry, & were well contented to be guided by them, rather than by God's true Prophets; and therefore it was just with God, that both the blind leaders and blind followers should fall together into the pit of destruction, seeing they both wilfully did shut their eyes, and loved the darkness of ignorance far better than the shining light of God's truth. This indictment containeth two things: First, an accusation of sin: Secondly, a denunciation of punishment. Their sin whereof he accuseth them, was their Idolatry, the which is of two kinds: first, their consulting with their Idols: secondly, their worshipping of them by oblations and sacrifices. Their consulting with their Idols is set down in these words, Verse 12. My people ask counsel of their stocks, and Verse 12 their staff teacheth them: for the spirit of fornications hath caused them to err, and they have gone a whoring from under their God. In which words is contained two things: first, their sin: The exposition. secondly, the cause thereof. Their sin in these words: My people ask counsel of their stocks, and their staff teacheth them. Where first is set down the persons who committed this wickedness, and then the quality of their sin is also expressed. The persons are said to be not Heathens and Pagans, but the people of God. My people ask counsel, etc. by which high title it is not his purpose to grace them with any privilege of honour, or to prefer them before the nations and infidels, but rather he raiseth them up that he may give them the greater fall, and showeth their honourable condition whereunto they were advanced by God's free and undeserved grace, that hereby he may aggravate the heinousness of their sin. As though he should have said, if these outrageous sins be not to be excused in the gentiles and infidels, who have only the dim light of Nature to be their guide, and whom I have vouchsafed but common favours; then how intolerable is this wickedness being committed by this people of Israel, unto whom above all the nations of the earth, I have vouchsafed this royal privilege and prerogative, to be called my chosen and peculiar people? unto whom I have given my laws, statutes, and ordinances for their direction, and my Sacraments as assured seals of my love and favour; upon whom I have multiplied innumerable benefits to encourage them in my service: who have abounded with Oracles of infallible truth, as the event hath proved, and have continually had my Prophets to satisfy them in their doubts, and to guide them in all truth: even this ungrateful people, after all these benefits received, have causelessly forsaken me and no necessity urging them have consulted with their Idols. Neither is this heinous fault committed by some few persons, but as though they had made a common conspiracy, the whole body of the people have associated and combined themselves together as one man, in this apostasy and Idolatry. The like place unto this we have jer. 2. 10. 11. etc. Where the Lord sendeth his people to the gentiles, to see if they jer. 2. 10. 11. could find the like wickedness committed by them against their Idols, which they had committed against him the true and everliving God. The sin committed by this people is, that they did ask council at their stocks, and their staff did teach them, In which words their sins are both expressed, and also their folly in committing of them exceedingly aggravated. But let us come to the meaning of the words. Some expositors not to be neglected, do understand them allegorically, as though by wood and staff were meant, their ignorant and false Prophets, upon whom they did rest & rely for their direction in the right way, as the blind asketh counsel, and relieth for his direction in his way upon his staff. But Allegories are needless where the literal sense is more probable, and agreeable with the Text; and besides it seemeth to me a far fetched and unusual Allegory, to signify false Prophets by wood and staves, and therefore I rather think that as in general he accuseth them of their Idolatry, in that they did go unto Idols, call upon and worship them; so more especially that they did consult with them and ask their counsel and direction about future events. The particular sin therefore whereof he accuseth them was their Idolatrous and superstitious divinations, whereof as there were many kinds, according to the divers instruments which they used, as divining by Oracles, by Lots, by fire and water, by flying of Birds, and looking into the entrails of Beasts, by their tripodes, dead bodies, and the like; so were there amongst them these two special kinds here mentioned, namely, when in their divinations they used wooden Author libri. 613. mandatorum. Images, the which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also when as for the same purpose they used certain crooked wands or sticks, which were fitted for their use, with certain Ceremonies, Pictures, and Characters written on them. The which kind of Divination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which Livy in his Roman History and M. Cicero in his books of Divination maketh mention. So that their sin here condemned was, that they forsook the Lord, and his true Prophets, and refusing their direction, did consult with their Idols and Images, for the knowledge of future events; using many heathenish superstitions, and devilish Ceremonies for this purpose. An example of this sin we Ezech. 21. 21. have in the king of Babel, Ezech. 21. 21. And the King of Babel stood in the parting of the way, at the head of two ways, consulting by Divination, and made his knives bright (namely, which he used in killing and cutting up his sacrifices) he consulted with Idols and looked into the Liver. All which kinds of abominations were in the israelites much more abominable, seeing they had the law of God, wherein they were expressly condemned, as appeareth Leu. 20. 27. Deut. 8. 10. 11. 12. Leu 20. 27. Deut 18. 10. 11 Now this their sin is further aggravated by divers arguments; first, by their shameless impudence, in that notwithstanding they consulted with these Idols, and used all these devilish ceremonies, yet they still boasted that they did not worship nor consult with the Images themselves, but God in the Image. And therefore it is not said that they did ask counsel of their Images, but in their Images, for so the Text hath it; that is, used them as their instruments, wherein they boasted that they consulted with the true God. Secondly, he doth not simply say that they consulted with an Image or staff, but they ask counsel in their wood, and their staff teacheth them, signifying hereby that they had learned no such thing out of God's word, where all such practices are condemned as most odious abominations, but that they were their own will-worships, humane inventions, and devilish superstitions. Lastly, he aggravateth their sin, by their sottish folly, in that they had not only refused the counsel and direction of the most wise and allseeing God, but also had made choice of base and blind Idols made of wood and stone to be their guides and counsellors; which were in other things (though not in this) far more senseless than themselves, and suffered themselves to be advised and directed by their staves, which were not only destitute of understanding, but also of sense and motion. but as it pleased themselves to carry, move, turn and rule them, herein like unto blind men, who refer themselves over to be guided by their staff in their way which themselves carry. Yea, in truth herein far more blind and extremely sottish, in that the blind man's staff, howsoever it doth sometimes deceive, yet most commonly it helpeth him to avoid dangers, whereas these men suffering themselves to be guided by these staves of devilish superstition, are thereby misled into the deep pit of eternal destruction. This sottish folly of idolaters is most excellently deciphered by the Prophet Esay, Chap. 44. 14. 15. 16. where he saith, Esa. 40. 20. 21. and 44. 14. 15. that the blind Idolater taketh a tree out of the forest, and burneth the half thereof even in the fire, and upon the half thereof he eateth flesh, he roasteth the roast, and is satisfied, also he warmeth himself and saith, Aha, I am warm, I have been at the fire, Verse 17. And the residue thereof he maketh a God, even his Idol, he boweth unto it, and worshippeth and prayeth unto it, and saith, deliver me for thou art my God, etc. And this was the sin of the people of Israel: the cause whereby they became so deeply besotted in this wickedness, is rendered in the next words: For the spirit of Fornications hath caused them to err, and they have gone a whoring from under their God. Where the Prophet showeth that it was no marvel they so foully erred out of the way of truth, seeing they were wholly misled by a spirit of Fornications, which made them to go a whoring from under their God. Now by this spirit of Fornications we are to understand not only the unclean spirit Satan, who leadeth men into all manner of spiritual and corporal filthiness, but more especially that vehement proannesse and fervent inclination unto this spiritual whoredom and Idolatry, which was deeply rooted in the hearts of the people: for vehement affections and earnest inclinations, are with the Hebrews called the spirit of such things as are so earnestly affected: as the spirit of jealousy: Num. 5. 14. The spirit of Lying: 1 King. Num. 5. 14. 1. King. 22. 13. Esay. 19 14. and 29. 10. Zach. 13. 2. 1 john. 4. 6. 22. 13. The spirit of Giddiness: Esay. 19 14. The spirit of Drowsiness: Esay. 29. 10. The spirit of Uncleanness: Zach 13. 2. The spirit of error. 1 joh. 4. 6. In all which places is signified the exceeding proannes of man's corrupt nature unto these evils, as though the very soul itself were wholly set upon them, or as if the soul were not so much the subject of the vices, and they the adjuncts, as the vices the subject of the Soul. And further this proannesse is called a spirit Metonimically, to point out unto us the chief author and fountain from whence it is dirived, even Satan the spirit of all wickedness. Moreover it is called the spirit of fornications, rather than the spirit of idolatry, not only because he would persist in the former allegory of marriage, but also that hereby he might point out as it were in lively colours the disposition of idolaters. As though he would say, it fareth with these filthy idolaters, as with unclean adulterers; who are so blinded and inflamed with their lust, and so besotted and hardened by their vice, that without either shame or wit, like brute beasts they run headlong into their sin, and into all those mischiefs which do accompany it, as though they were utterly deprived of all judgement and understanding. And for this cause also he useth the plural number fornications, rather than the singular, to note both their furious earnestness and their accustomed practice in committing this sin. Whereby he plainly showeth that howsoever their Priests utterly neglected their duty, yet were not the people hereby excused of their sins; both because they gave themselves to voluptuous pleasures and thereby were deprived of their understandings, and became prone unto all wickedness, and also because they were not only outwardly misled by their false teachers, but also had inwardly in themselves a spirit of fornications, that is, a vehement proneness unto idolatry, wherewith they were wholly besotted. Finally he addeth, And they have gone a Whoring from under their God, that is, they have quite shaken off the marriage yoke, and withdrawing themselves from under the government and subjection of God their lawful husband, have wholly given themselves over to spiritual uncleanness, and to commit whoredom with their impure Idols. The which words may be understood as a cause of the former, that they therefore forsook the Lord, and gave themselves over to be ruled by their Idols, because they were possessed with a spirit of fornications which caused them to fall into these gross and absurd errors, or as an effect, that therefore they were misled by the spirit of fornications, because having forsaken the Lord and his truth, he had given them over to a reprobate sense, & suffered them to be deluded by a spirit of error, & with strong delusions, because they would not embrace nor love the truth. For these are mutual and reciprocal causes, to embrace false worship & idolatry, & to forsake God; for when the idolater beginneth to worship his idols, he renounceth the worship of God, and when he will not love nor delight himself in God's true worship and service, than the Lord giveth up him to a reprobate sense, and to be deluded with strong delusions, as the Apostle showeth, 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 divers. First, we may observe that it is no true honour to grace us, nor any sound The title of God's people doth not grace or profit us unlesie we live like the people of God. benefit to profit and comfort us, that we bear the title of God's people, and abound in his temporal gifts and blessings, if our life be not conformable to our titles and privileges; and if we do not thankfully employ God's benefits bestowed upon us, to the advancement of his glory, the good of his Church, and the furthering of our own salvation: yea contrariwise if we use them as encouragements to hearten us in our sins, and ungratefully abuse them to God's dishonour and the disgrace of our profession, making them serve as veils under which we may more cunningly hide our leprous sores of sin and close acted wickedness; then are they so far from gracing us that they wholly tend to our discredit, and so far from being truly profitable, that they serve as so many arguments to aggravate our sins, and to approve the justice of God's righteous judgements when as he taketh the most rigorous course in inflicting punishments. It was an high privilege of honour to the people of Israel to be entitled the people of God, but when they contemned his true worship, forsook the Lord, and consulted with Idols, all this tended to their utter disgrace, and to make their idolatry much more abominable than the idolatry of the Gentiles. So it was a great dignity 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 courtiers to the great King of heaven and earth; but when as they most ungratfully sinned against such as gracious creator, their excellency did not benefit them, but aggravated their sin and plunged them into the deepest bottom of just condemnation. It was a great mercy 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 temporal blessings, but when they abused God's goodness and by his benefits became more rebellious, they were not hereby privileged from punishment, but inflamed Gods Gen. 19 more fearful wrath against themselves, which caused fire and brimstone to rain down from heaven and consume them. It was a great privilege to the Israelites, to be the vineyard of the Lord, which he had hedged in from the rest of the world for his own use and delight, but when they answered not to God's mercy in their obedience, but in stead of the sweet grapes of righteousness, brought forth the sour Esay. 5. grapes of sin, the Lord did not only forsake it, but also pull down the hedge, and laid it open to the common spoil. It was a singular prerogative unto them, that they had amongst them the profession of Religion, and the Temple of God, the place of God's worship; but when they abused it as a vizard of hypocrisy, to countenance their sin, and as a shield to fence off all Gods threatenings of punishment, God sendeth them to Shilo to see a pattern of his fearful jer. 7. 4. 12. vengeance, which should also overtake them unless they repent. Finally, it was a great dignity, and royal privilege to the people of the jews, that they enjoyed all earthly benefits in the land of Canaan, that they were Gods peculiar people, with whom he had made his covenant; his chosen nation; his royal Priesthood; the treasurers of his word; the keepers of his seals; and that they had the first offer of eternal salvation by Christ, and of the joyful tidings of the Gospel: but when they abused this rich mercy by continuing in their rebellion, by stopping their ears to Christ's heavenly Sermons; by crucifying the Lord of Life; and by continuing in final impenitency, after they were long called there unto by the preaching of the Apostles; all God's patience, long-suffering, & innumerable benefits, served but as so many arguments to aggravate their sins, to bring upon them more fearful punishments, and to make their condemnation more horrible and grievous, as may plainly appear 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 God's benefits are not blessings God's blessings abused do aggravate our sins. unto us if we do abuse them as motives unto sin, but rather they make our sins out of measure sinful, and our punishments more intolerable. And of this the reason is most apparent; for as it excuseth the neglect of duty, when the party to whom it is to be performed is but a mere stranger, and extenuateth the fault, when as it is committed against an enemy, so it doth much aggravate it, if he be a familiar acquaintance, or near friend, unto whom we are deeply indebted for many benefits: if the wife do misdemean herself towards a crabbed and perverse husband, though it doth not altogether excuse her, yet it extenuateth her fault; but if she thus behave herself towards a husband who is most kind and loving, and omitteth no good duty which can be required of him, the world is ready to cry shame against such misbehavior. If the servant neglecteth his duty to such a master as performeth no duty unto him, but defraudeth him of his wages, and daily oppresseth him with new injuries, although it will not justify his doings, yet it will lessen his faults; but if this neglect be towards such a one as is loving and liberal, it deserveth justly a sharper censure and more severe punishment. So if the Lord were unto us as a stranger or enemy, a bitter husband, or cruel master, we might have somewhat to say for the neglect of our duty; but seeing he is most bountiful and benign, requiting every dram of love with a pound of kindness, and rewarding every pennyworth of service, with a talon of wages, yea, seeing he preventeth us with his free grace, and beginneth, and continueth, and multiplieth 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 own gifts to his dishonour, and take occasion by his benefits the more to provoke his wrath by our sins, what judgements are too heavy, what punishments too grievous for such unthankful wretches? The use hereof serveth to teach us, not to content our selves We must not content ourselves with the privileges of Christians unless we live their lives. with the privileges of Christians, unless we live the lives of Christians; not to rest in God's temporal benefits as being sufficient arguments of his love, or undoubted pledges of our salvation, unless we have also the grace given us to employ them to the advancement of God's glory, and to use them to those good and holy ends for which God hath bestowed them. For it will nothing avail us that we are chosen out of the rest of the world to be Gods peculiar people, unless as it becometh the inheritance of God we be purged from our iniquities and be zealous of good works; it will Tit. 2. 14. not profit us to be entertained into Gods own family, if we do not behave ourselves as it becometh his children and servants; nor to have the covenant and the seals thereof, the glorious Gospel of jesus Christ, and the Sacraments of Baptism and the Lords supper, unless this covenant be as well written in our hearts as in our books, and be as fruitfully practised, as it is faithfully delivered. In a word we shall be never the better for the abundance of temporal benefits as peace, plenty, health, liberty, and the rest, unless as we surpass others in these privileges and pledges of God's love, so also we do excel them in love towards God, zeal, thankfulness, and holy obedience: yea contrariwise if God have sown amongst us the seeds of his mercies with a liberal hand, expecting a fruitful harvest of holiness & righteousness, and we in stead hereof return unto him the ta●es and cockle of sin and wickedness, we shall be but the nearer unto a curse, and his great bounty and innumerable benefits shall serve as so many arguments to aggravate our sins, and multiply our punishments. That the Papists in vain boast of the privileges, of their Church. Secondly, it serveth to beat down the glorious brags of the Papists and synagogue of Rome, who boast themselves as being the peculiar people and Church of God, upon whom the Lord hath multiplied manifold benefits spiritual & temporal, and in whose custody still remain the treasure of God's word, and his seals the Sacraments: but though it should be granted unto them that their Church in former times hath had these privileges, and that yet there remain some steps and prints of them, this doth not any whit commend them or make their state the better, yea rather it serveth to aggravate their fearful Apostasy, their heinous rebellion, and abominable idolatry, in which they live and persevere, notwithstanding the Lord hath formerly dealt so graciously with them, and presently doth not take that just vengeance of their sins, which they long ago deserved. For howsoever the Lord hath caused the light of the Gospel to shine unto them, whereby he hath discovered the sottish grossness of their idolatry and superstitions, yet they will not forsake their idols and turn to the living God, Acts. 14. 15. who hath made heaven and earth, but like unto the Israelites here spoken of, they worship their images of wood & stone, and daily commit more than heathenish idolatry; they consult with their idols in all their difficulties and dangers, going on pilgrimage unto them for their counsel and direction; they make vows unto them, & offer them oblations in every high place, that is, in the innumerable temples which they have erected for this purpose; and they are so wholly seduced by the spirit of fornications, that if any man gain say them in these their wicked courses, they are ready to pursue and persecute him with sword, fire, and faggot. In a word they have wholly corrupted God's worship and service, and are become more sottish in their superstitions and idolatry, then either the Turks or Pagans. So that if they will needs vaunt themselves of their titles, that they are God's people and Church, and in their privileges which they have above others, they do but glory in their shame, seeing they are so many arguments to aggravate their sins and ungrateful wickedness, in that they are worse than the Turks and infidels in her idolatry and superstition, especially in this resspect, that they have had many singular means granted them by God for their conversion and reformation, which the other have wanted, and yet notwithstanding all God's mercies, persist in their apostasy and rebellion. The second thing to be observed is, that the Lord condemneth That it is an heinous sin to worship Images. it as a heinous sin, to worship Images, and to ask counsel of stocks & stones. And in truth what grosser Idolatry can be imagined then to give that honour and worship which is proper the unto Lord, to the works of men's hands, as to fall down before a base Idol, to creep unto it, to invocate it, and to offer unto it vows and oblations? nevertheless how sottishly absurd soever this Idolatry be, yet hath it many patrons amongst those who make profession of Christianity, namely, the whole Church of Rome, who allow by their doctrine and practice, both the making and worshipping of Images, not only of God himself and the three persons in Trinity, but also of Angels and Saints. But we are to abhor this gross Idolatry, as being in the word of God condemned as impious, and derided as sottish and ridiculous. It is expressly condemned in the second commandment, Thou shalt not make unto thyself any graven Image, etc. So Deut. 4. 15. Take therefore good heed unto yourselves, Deut. 4. 15. for ye saw no Image in the day that the Lord spoke unto you in Horeb, out of the midst of the fire. 16. That you corrupt not yourselves, and make you a graven Image, or representation of any figure, whether it be male or female, etc. So Leu. 19 4. Levit. 19 4. & 26. 1. Esay. 40. 18. and 26. 1. Esa. 40. 18. And lest we should think that this was only a legal ordinance, which is abrogated by the Gospel, as one of the Papists doth impudently affirm, it is no Catharinus. less strictly urged 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 john. 5. 21. 1 john. 5. 21. And as the Lord hath strictly forbidden and condemned this sin, so also hath he severely punished it, as we may see in the example of the Israelits, Exod. 32. In the time of the Exodus. 32. judges, and of the Kings, of jeroboam, 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 appear. Psal. 115. 4. 5. etc. And 135. 16. Psal. 115. 4. 5. 17. etc. Esay. 40. 20. 21. etc. 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 men's books. men's books. I answer that if Lay men have no better books, the greater is the Clergies sin, for the Lord hath given the books of holy Scriptures, not only unto them, but to the laity also, that by studying therein they may be led into all truth; but they use them like little children or fools, for taking away from them the rich treasure of God's word, in stead thereof they give unto them babies and pictures to play withal, to keep them as it were from crying and complaining. They take away from them the profitable schoolmaster which would thoroughly instruct them in the will of God, because hereby all their juggling and deceit would be discovered; and give them Images to be their play-fellows. Yea, in truth they deal far worse with God's people, for childish babies, and play-fellows, are unto children harmless delights, whereas these Images are pernicious unto their souls, by seducing them out of the way of truth into the way of error and falsehood, as the Scriptures plainly teach us. jer. 10. 15. They are called vanity and the work of error, jer. 10. 15. not only because they grossly err that make, but they also that serve them. They teach men indeed, but what is their doctrine? even the doctrine of vanity, as it is Verse 8. They use a kind of dumb eloquence to persuade simple men, but what is it they speak? The Prophet Zacharie telleth us, Zach. 10. 2. Surely the Idols have spoken vanity. They Zach. 10. 2. teach Idiots, but what is their lesson? the Prophet Habakkuk Hab. 2. 18. telleth us, Chap. 2. ver. 18. They are teachers of Lies. 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 only images of the true God and saints. I answer that as in the commandment all manner of similitudes are forbidden, so principally Images of the true jehovah, as the Lawgiver doth Deut. 4. 12. Esay. 40. 18. Act. 17. 29. Rom. 1. 23. expound himself in many places. Deut. 4. 12. 15. Esay. 40 18 to 26. Act. 17. 29. Rom. 1. 23. For what greater dishonour can be offered unto God, then to represent him who is an invisible Majesty, by a base visible Creature, and to circumscribe him in a little Image, who is infinite and incomprehensible? Secondly, they object the Cherubins which covered the The Cherubins brazen & serpent no excuse for Popish Images. Mercy seat, and the brazen Serpent. To which I answer, that both the one and the other make against them, for they were both made by God's express Commandment, but they make Images, which in his Law are expressly forbidden and condemned. The Cherubins were made not to be worshipped, but to cover the mercy seat, 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 brazen 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 only in respect of the wounds which the fiery Serpents made in their bodies, but of those spiritual wounds which the old Serpent Satan had made both in body and soul by the sting of sin. And when the people did alter the end and use thereof, and abused it unto Idolatry, Ezekias in zeal to God's glory did break it in pieces. 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 grossest kind of Idolatry, and so extremely repugnant to the word of God; they allege in their excuse that they do not worship the Images themselves, but only so far forth as they have relation with the things whereof they are Images. To which I answer, that this excuse is both false and vain: the falsehood of their doctrine appeareth by their practice, for if they did not worship the images themselves, to what purpose did they by their devices give unto them a seeming life and motion, as the turning of the eyes, the moving of the hands, and the bending of the head and body, and why was one Image had in great esteem, & another image of the same Saint negiected and disregarded? Secondly, their excuse is vain, seeing this is that Idolatry which is so much condemned in the Scriptures: for the Israelites when they worshipped Images, did profess that they did not worship the Idols of wood and stone, but God in them; so when they made a golden Calf in the wilderness, they had therein a respect to God, who brought them out of the land of Egypt, and professed that in it they worshipped the true jehovah, as appeareth. Exod. 32. 4. 5. So Exod. 32. 4. Micah his mother saith, that she had dedicated the silver unto the Lord, to make a graven and molten Image. jud. 17. 3. judg. 17. 3. So jeroboam having made the golden Calves, saith: behold O Israel thy Gods which brought thee out of the land of Egypt: 1 King. 12. 28. that is, the Image and similitude which representeth 1 King. 12. 28. the true God: neither would any have been so sottish as to believe that the Calves which themselves had lately made, had freed their forefathers out of their captivity. And as we have heard the people worshipped not the Image of Baal, but God in the Image: and therefore the Lord saith, they should no more call him Baali. Chap. 2. ver. Hos. 2. 16. 16. Yea even the heathens themselves thus excused their Idolatry, as Austin witnesseth: Non ego illum lapidem colo In Psal. 96. & adoro quem video, sed seruio ei quem non video. Quis est ille? Numen quoddam invisibile quod praesidet illi simulachro: that is, I do not serve and worship that stone which I see, but I serve him whom I do not see. And who is he? a certain invisible and Divine power which hath the charge of that Image. The use of this Doctrine is, first that we laud and magnify We must laud God's name for freeing us from popish idolatry the name of our gracious God, who hath freed us from this more than Egyptian darkness of Idolatry and superstition, and hath placed us in his Goshen and true Church, where by the clear shining light of his Gospel he hath dispelled these foggy mists of sottish ignorance, and hath plainly discovered even to the eyes of little children those doltish follies, with which the wisest of their forefathers were blinded and misllead. Secondly, it serveth to admonish us, that we do not with the unthankful Israelits' desire to return again into this We must not desire to return into this Romish servitude. Egyptian servitude, because we would enjoy those pompous pleasures which the advocates of Rome do offer unto us, but that we rather make choice of the afflicted way of gods truth, which will in the end bring us to the heavenly Canaan. And to this purpose we must avoid not only the grossest kinds of Idolatry and superstition, but also all the pettite sorts thereof, yea we must carefully fly the means of idolatry, as will-worship, society with Idolaters, especially in that near bond of marriage, ignorance of God's true religion, whereby we make ourselves like blind men, which may easily be led any way, and as it were an easy pray to be devoured of those locusts, the Priests, and jesuits, which are come out of the bottomless pit. Lastly, we are hereby admonished to embrace and love We must love God's truth if we would not be seduced with Papists delusions. the truth, which the Lord by the Ministers of his word hath in such plentiful manner and measure delivered unto us, lest for the contempt of his Gospel, he give us over to strong delusions, and to believe lies; which seduction is a certain forerunner of eternal condemnation, as the Apostle showeth 2 Thes. 2. 11. 12. And whilst we make profession of the 2. Thes. 2. 11. 12. Gospel let us labour to bring forth the fruits thereof in holiness and righteousness, lest the Lord do cause his kingdom to be taken from us, & bestow it upon some other nations, who will be more fruitful, for what should they do Mat. 21. 43. with the light who wilfully shut their eyes against it? and to what purpose should they enjoy the Gospel of righteousness, who in their lives bring forth nothing but the fruits of iniquity? The third thing to be observed is, that the Lord condemneth That it is an heinous sin to use divination. it as an heinous sin, to consult with idols, and to use divination for direction in time of danger, or for knowledge of future things, which are contingent. And this may further appear both by God's earnest prohibitions of the use of these unlawful arts, and by the punishments threatened and inflicted upon the offenders. The Lord hath straightly forbidden them, Deut. 18. 10. 11. Let none be found amongst you Deut. 18. 10. 11. that maketh his son or daughter to go through the fire, or that useth Witchcraft, or a regarder of times, or a marker of the flying of Fowls, or a Sorcerer, or a Charmer, or that counseleth with spirits, or a Soothsayer, or that asketh counsel of the dead; for all that do such things are an abomination unto the Lord, etc. The punishment denounced is death, Exodus. 22. 18. Exod. 22. 18. Thou shalt not suffer a Witch to live. So Leu. 20. 27. If a man Leu. 20. 27. or woman, have a spirit of Divination in them, they shall die the death, etc. The which punishment was accordingly inflicted by Saul. 1 Sam. 28. 3. 9 And by josias. 2 King. 23 24. The 1 Sam. 28. 3. 9 2 King. 23. 24 execution of which punishments the Lord taketh upon himself if the Magistrates neglect it, as it is, Mich. 5. 12. I will Mich. 5. 12. cut off thine Enchanters out of thy Land. Besides which temporal death, the Lord denounceth death eternal, consisting both in the separation from the joys of heaven, as appeareth, Apoc. 22. 15. and also in the torments of hell fire, as Apoc. 22. 15. and 21. 8. it is, Chap. 21. 8. The like may be said of them who consult with diviners, That it is a great sin to consult with Witches. Leu. 19 31. and ask counsel of them; for as they join together in their horrible sin, so they shall not be disjoined in their punishments. Their sin is forbidden as heinous. Leu. 19 13. Ye shall not regard them that work with spirits, neither Soothsayers, ye shall not seek to them, to be defiled with them, I am the Lord your God. Their punishment denounced by God, is death, and separation from the Church of God, as appeareth. Leu. 20. 6. The which punishment was inflicted upon Leu. 20. 6. Saul, for consulting with the witch of Endor. 1 Chr. 10. 13. 1 Chro. 10. 13 And upon Ahaziah for ask counsel of Baalzebub the God of Ekron. 2 King. 1. 3. 4, 2 King. 1. 3. 4. The use hereof serveth to reprove many amongst us, who when either themselves or their friends be sick, or when they have lost their goods by thieves or other casualties, or when they curiously desire to know what shall befall them in the time to come, are ready to use these wicked and Diabolical means for the satisfying of their desires; wherein they bewray notable diffidence, impiety, & folly: diffidence, in that if the Lord defer his help a little while, they will not wait his leisure, nor trust in his promises, but rather rely upon the devil, and upon the direction of his wicked instruments. Their impiety is hereby manifested, in that they seek to free themselves from those afflictions which God hath laid upon them by Satan's help, (as it were) whether God will or no, for if it were his will they should be released, he would grant them lawful means. Lastly, they show their folly, not only in that they inquire of them who have a spirit of divination, and of the Soothsayers who murmur and whisper, and leave the Lord most wise and most mighty, and go from the living to the dead; contrary to, the admonition of the Prophet, Esay. 8. 19 but also in that they imagine they Esa. 8. 19 can prevail against God by Satan's assistance, who is but his slave, and so fast tied in chains, that he is not able to stir without his permission. Fourthly, we here learn what is the cause why Idolaters, The cause why the wisest Idolaters live in sottish superstitions. who otherwise are exceeding wise, do live in most sottish superstition, and are blinded with such childish follies as may move in any just cause of admiration; namely, because they are seduced with a spirit of fornications, that is, not only abandoned of God's spirit, who leadeth us into all truth, but also wholly lead with the unclean spirit Satan, the chief author of spiritual whoredom, who begetteth in these children of disobedience a spirit of Idolatry, that is, a vehement and earnest desire to live in this sin; with which they are so wholly transported, that they go forward in their gross and absurd courses, not only against religion, and the revealed will of God, but against reason, nature, and common sense. An example hereof we have in the Israelites, who howsoever they had so manifold experience of God's mercy and power, in multiplying his benefits upon them, and in their miraculous deliverances, & preservation from their enemies, and of his severe justice in punishing their Idolatries, yet were so seduced with this spirit of fornications, that neither God's mercies nor judgements could restrain them from forsaking his true worship, and serving the Idols of the Heathens, in as gross manner as those who never heard of God and his word. The like experience we have in the Papists at this day, who howsoever they are worldly wise, in the things of this life, yet being bewitched and carried headlong with this spirit of fornications, they suffer themselves wittingly and willingly to be abused by their false teachers, as if they were the most ignorant idiots in the world; they believe the carnal presence of Christ in the Sacrament of the altar, contrary not only to religion but also to reason, nature, and their own sense, and adore their breaden God with divine worship; they are content with great sums of money to purchase pardon of their sins of the Pope, who is a sinful man like themselves, yea the man of sin; they whip and torment themselves before their idols like Baalls Priests; they creep to the Cross; and go on pilgrimage to images of wood and stone, and by praying, vowing, and offering unto them, they acknowledge them as their Gods, seeing they give unto them all parts of divine worship, whereas they are creatures more base and impotent than themselves; and whence proceedeth all this but that they are given over of God to strong delusions, and to believe lies, bewitched of the evil spirit sathan, and wholly transported and misled with the spirit of fornications. The use hereof is, that howsoever we are sometime led We must take heed we be not transported with the spirit of sin. captive of sin, and through infirmity be overtaken with the corruption of the flesh, yet that we carefully take heed we be not transported wholly with the spirit of sin, desiring to break God's commandments, & delighting in our transgression. Let us watch over our hearts, that they may do faithful service unto God though the other members be sometime enthralled in the bondage of sin, & though in the spiritual conflict we receive some wounds of sathan, the world, and the flesh, yet let us be sure to keep fast buckled unto us the breastplate of righteousness, sincerity, and integrity, so as we may truly say with the Apostle Paul, that we delight in Rom. 7. 22. the law of God concerning the inner man, howsoever we find another law in our members, rebelling against the law of our minds, leading us captive unto the law of sin. Let us wholly resign ourselves over to be guided by the spirit of God, that so we may be assured that we are his sons and children; for if God's spirit be not our guide to lead us into all truth, Rom. ●. 14. we shall be seduced by the spirit of sin, and carried headlong into all manner of sottish and outrageous wickedness. Fiftly, we here learn that as soon as men addict themselves They that addict themselves to idolatry shake of God's yoke. to will-worship, superstition, and idolatry, they shake off God's yoke, and withdraw themselves from under his government; as the israelites in this place, who when they went a whoring after their idols, are said to have departed from under their God. So Deu. 31. 16. They will go a whoring Deut. 31. 16. after Gods of a strange land, and will forsake me and break my covenant. And so themselves confess that they did forsake the Lord when they served Baalim, judg. 10. 10. though judg. 10. 10. they professed that in Baal they served the true God, as appeareth, Hos. 2. 16. Thus the Lord saith that as soon as the people burned incense unto their Gods, and worshipped the Hos. 2. 16. work of their own hands, they forsook him. jer. 1. 16. jer. 1. 16. The reason is manifest, for they who refuse to be governed by the king's law, and either make their own will a law, or submit themselves to be ruled by the law of a strange Prince, they do not only reject the law but also refuse to have that Prince for their governor; but the word of God, is his law and the sceptre of his kingdom, whereby he ruleth all his subjects, and therefore they who will not be ruled by this law, but by their own will, and humane inventions and traditions, in refusing God's law they refuse and forsake God himself, and will not admit him for their governor. And hence it is that the Lord joined these together, where he saith, that Saul had forsaken him & had not performed his commandments, 1 Sam. 15. 11. and 1 King. 11. 33, Because 1. Sam. 15. 11. 1. King. 11. 33. they have forsaken me, etc. and have not walked in my ways. Again the Lord is our true husband; and the covenant of marriage on our part is, that we will observe marriage fidelity, and keep our faith which we have plighted unto him inviolable, which we perform when as we worship him alone in spirit and truth, according to his revealed will: when as therefore we either go a whoring after Idols, or in stead of God's true worship, offer unto him our own will-worship, and human inventions, we violate our faith, break the bond of marriage between us, and so renounce the Lord from being our husband. The use hereof is, that we most carefully avoid all manner of Idolatry, Superstition, and will-worship, and not flatter ourselves with a conceit that the Lord will be content with our devotion and good meaning, though it descent from his word, that we may prostrate our body unto an image, and reserve our hearts for God, and that his will & our own wills, his Law and human inventions may well stand together, in his worship and service; for God and Idols, the Ark and Dagon, light and darkness, righteousness and unrighteousness, true religion and sottish superstition, will never agree together, but as soon as we receive the one, we do ipso facto, exclude and forsake the other, and therefore we are put to our choice, whether we will forsake the true jehovah, or the Idol Baal, God's true religion, or our own Superstions. Hitherto we have spoken of their first kind of Idolatry, that is to say, their consulting with Idols: The second followeth, which is their worshipping of them, by offering unto them sacrifices and oblations: Unto which is annexed the punishment which is inflicted upon them, for both the one and the other. Verse 13. They sacrifice upon the tops of Verse 13 the mountains, and burn incense upon the hills under the Oak, and the Poplar tree, and the Elm, because the shadow thereof is good; therefore your daughters shall be harlots, and your spouses shall be Whores, etc. The which words contain two parts: The exposition. the first is an accusation of sin: the second is a denunciation of punishment. Their sin was their Idolatrous worship, which also was performed in places prohibited by God's express commandment. They sacrifice upon the tops of the mountains: Where he more plainly showeth what he meant by the spirit of fornications in the former Verse, namely, that they had forsaken the Lord and his true worship, together with the place unto which it was appropriated, and committed spiritual whoredom with their idols, which they erected to themselves upon every hill and mountain. So that here he accuseth and condemneth them of a double sin; the first was their Idolatry, whereby they worshipped God in Idols and Images of wood and stone, contrary to the express Word of God, both in the second commandment and else where: the second was that they worshipped in prohibited places; for the Lord had expressly charged them that they should offer their sacrifices in no place, but in his Tabernacle and Temple, and that they should erect no other Altars, but the Altar for the offerings and for the incense, which himself had caused to be made, and placed first in the Tabernacle, and then in the Temple, as appeareth. Deut. 12. 11. 13. 14. 2 Chro. 7. 12. Exod. 20. 24. Deut. 12. 11. 2 Chro. 7. 12. Exod. 20. 24. Deut. 27. 5. 6. Ios. 22. 10. 16. Deut. 27. 5. 6. 7. Ios. 22. 10. 16. 19 Both that he might hereby restrain them from will-worship, and also that he might typically teach them, that as they had but one Temple to serve in, so they had but one God to serve; as they had but one Altar for their sacrifices, and one for their incense, so there was but one Mediator which sanctified all their oblations, and perfumed all their prayers, whereby they became like sweet odours in God's nostrils. But they neglected the commandments of God, and erected altars, and offered sacrifices upon the hills and mountains; imitating therein the heathenish Gentiles, who erected their Temples in woods and groves upon the tops of hills, according to that: Lucus in urbe fuit media, laetissimus umbra, etc. Vir. Aeneid. lib. 1. Hic Templum junoni ingens Sidonia Dido Condebat. Whereof also their Temples were called Phana, because in respect of their high situation they were eminent and conspicuous; to which they were moved by these considerations, because being more stately & majestical, they thought them more fit for divine worship, and also because they thought these places in regard of their eminency nearer unto heaven, which is the place of God's chief residence, wherein they preferred heathenish will-worship and their own natural reason before the express word of God. And this was that idolatrous superstition, which is so often condemned in the books of the Kings & Chronicles; namely, that they did worship in the groves and high places, yea & kings otherwise godly & religious, are blemished with this note of disgrace, that they suffered such kind of worship, and did not cut down the groves, and utterly demolish these idolatrous places. Thus Solomon sinned in erecting an high place for Chemosh the abomination of Moab, in the mountain, etc. as appeareth 1 King. 11. 7. And thus the Israelites 1. King. 11. 7. Esay. 57 7. jer. 2. 20. Ezech. 6. 13. daily provoked God's anger against them, as we see both in this place & in divers others. Esa. 57 7. jer. 2. 20. Ezec. 6. 13. It is further added by way of more particular description that they burned incense upon the hills, under the Oaks, & the Poplar tree, and the Elm; and the reason moving them thereunto is adjoined, because the shadow thereof was good, the meaning is that they sacrificed and burnt incense in their groves, and made choice for this purpose of such trees, as were most pleasant, and by reason of their broad and thick leaves, most fit to cast a delightful shadow, which would not only shelter them from the scorching heat of the Sun, but also stir up in them a kind of superstitious devotion. The which also was increased by a conceit which they had of the trees themselves; for as they put more holiness in the hills then in the valleys, so also in one tree more than in another, in respect of the divers idols, unto which they were consecrated, according to that: Populus Alcidae, gratissima vitis jaccho, formosae myrtus veneri, sua laurea Phoebo. Virg. eglog. 7. That is, the Poplar tree is most acceptable to Hercules, the Vine to Bacchus, the Myrrh tree to Venus, and the Bay tree to Apollo. Whereby the Prophet showeth, that they were utterly fallen away from the true religion to Paganism and Heathenish superstition and idolatry; for which sins they were much more unexcusable, both because for them principally the Lord had cast out the nations before them, and also had given them express and strait commandment, that they should utterly demolish and deface all these idolatrous monuments, destroy the places wherein the nations served their Gods, upon the high Mountains, and upon the hills, and under every green tree, and overthrow their altars, and break down their pillars, and burn their groves, hue down the graven images of their Gods, and abolish their names out of the place, Deut. 12. 2. 3. and 7. 4. 5. Deut. 12. 2. 3. and 7. 4. 5. So that they could not pretend ignorance for their excuse, being sufficiently instructed both by God's works and also by his word, and therefore it is manifest, that being wholly carried away with a spirit of fornications they committed these sins proudly and presumptuously against God's Majesty, preferring human inventions and their own superstitions before Gods revealed will. Nevertheless some colour of excuse they had to blind their own judgements, gag their consciences, and to stop the mouths of all reprovers, namely, because the shadow of these groves and trees was good, that is, both pleasant and profitable; pleasant both in respect of the delightful shade, and the sweetness of the air, which usually accompanieth such places, and profitable not only for the enlarging their devotions, but because they were thereby also preserved from the scorching heat of the sun, with which the people of those countries were sometimes molested, and so fitted as they thought with more alacritrie to perform their religious services. So that the cause why they transgressed God's commandment was as it seemeth their good meaning, whereby they imagined that by taking their own courses, they should be much better fitted for his service, then by following his direction in his word; which in truth was nothing else but carnal and abominable pride in them, whereby they thought themselves wiser than God himself, and preferred their own will-worship and humane inventions, before Gods revealed will. And thus have we seen what their sin was, as it is here plainly expressed; the which also in the same words is much aggravated: first, in that they did not only seldom fall into this sin, but made it an usual and common practice, & this is signified by the Verb here used in the original, which being in the second Conjugation of actives, doth imply the frequency of the action, as Tremelius observeth; as also where he saith, that they sacrificed on the mountains and hills, in the plural number, and under the Oak, Poplar, and Elm, whereby he intimateth that the Israelites were not contented to commit this Idolatry in one or two places, or upon some few Altars, but they had many hills, many groves, many Altars, & many Chapels and Temples, which they had erected in every part of the Land. Wherein it seemeth they gloried as though they were in better case, and much to be preferred before the jews, seeing they had but one Temple, & one Altar for sacrifices, and another for sweet incense, where as they had great variety and choice of Temples and Altars for their devotions. Secondly, their sin was aggravated by their shameless impudency, for they did not commit their spiritual whoredoms in secret corners, but in the eye of the world in most eminent places. Lastly, in that they were not abashed at their wickedness, but rather justified it by pretending their good meaning, advancing themselves before all who had not aspired to the same degree of sin, and that through affected and wilful ignorance, for their practice was repugnant and opposite to the express word of God, which was not only committed unto them in writing, but also faithfully expounded and zealously enforced by God's true Prophets. And this was the people's sin: their punishment followeth, whereof there is two degrees: the first, that he would punish them in their family with shame and reproach: the second, that he would withhold the means, with which such abuses should be reform, whereby they were discredited and disgraced. The first is contained in these words, therefore your Daughters shall be harlots, and your Spouses shall be Whores. The which words some understand as the fruit and effect of their Idolatry, both because spiritual whoredom is usually finished and perfected with corporal adultery, as appeareth in the example of the children of Israel, seduced by the daughters of Moab: Num. 25. 1. 2. 6. and also because Num. 25. 1. 2. 6 husbands and fathers gave their wives and daughters fit occasion and opportunity to play the harlots, whilst they absented themselves in the hills and groves about their Superstitious devotions, yea, and provoked them also by their bad example, when under colour of Religion they gave themselves to all uncleanness, as it is the usual practice of Idolaters. But I rather expound these words, as the punishment the Lord threateneth to inflict upon them for their Idolatry; namely, that he would punish their spiritual whoredom with carnal whoredom, and because by their frequent Idolatries, they had grievously dishonoured his name, therefore he would disgrace and dishonour them, by causing their houses to become stews, and their daughters and spouses, or daughters in Law (as the word may indifferently signify) to become strumpets and common harlots. The which punishment the Lord inflicted upon the Gentiles, who because they turned the glory of the incorruptible God, into the similitude of the image of a corruptible man, and of birds, etc. therefore God gave them up to their own hearts lusts, unto uncleanness Rom. 1. 23. 24. and to defile their own bodies amongst themselves, etc. as it is, Rom. 1. 23. 24. Where we are to observe that the Lord punisheth one sin with another, not by infusing corruption, or by provoking unto wickedness, but only by with drawing his grace, and by giving men over to their own vile affection. Now this punishment by the Law of requital, is proportionated unto their sin, for as the Idolaters did rob God of his honour to give it unto Idols, so the Lord threateneth to spoil them of their honours, and to expose their names to infamy 1 Sam. 2. 13. and reproach, by suffering their wives and daughters to play the Harlots; and because being his spouse and children they prostituted themselves to idols, and exceedingly grieved him by their Adulteries, therefore he would vex them also, by suffering their wives and children to defile themselves with Adulterers, that so by their own grief, they might learn how much they had grieved the Lord with their spiritual fornications. Whereby the Lord showeth, that in the day of his visitation he needeth not to seek far for means of revenge, seeing he could make them their own executioners, and their nearest and dearest friends the instruments of his wrath, to inflict on them deserved punishents. And this is the meaning of the words. The doctrines The doctrines. which arise out of them are these. First, we may observe that God as well condemneth Idolatrous ceremonies as Idolatrous worship. the Lord condemneth it as a great sin, not only when men serve him with a false and Idolatrous worship, but also when the manner, Ceremonies, and circumstances are repugnant unto his word So the Israelites are here accused and condemned, not only for their will-worship and superstition in the service of God itself, but also because they failed in respect of the place; for whereas God had straightly charged them, that they should publicly worship him, by sacrifices and oblations in his Tabernacle and Temple only, they contrariwise erected Altars and offered sacrifices upon the hills and mountains. So Nadab and Abihu were presently Leu. 10. consumed with fire which came out from God, because they offered strange fire, though they worshipped the true God, and that in other respects, with such service as he required. Thus Saul was rejected, and Vzziah was smitten with 2 Chro. 26. 18. 19 the Leprosy, because they usurped the Priest's office. The reason whereof is this, because the Lord is author of that commandment which concerneth the circumstance, as well as of that which concerneth the substance, and is no less disobeyed in the one then in the other. Neither doth the Lord so much respect the matter, or object of the transgression where about it is made, as the mind of the transgressor, and the neglect, or contempt of his commandment. For example in the sin of our first parents, he did not respect the eating of the Apple, but their disobedience to his precept, their pride, infidelity and rebellion. He did not regard the gathering of sticks on the Sabbath day, but the contemptuous breach of his commandment, which he had published immediately before. In a word, all the ceremonies of the law were in themselves matters of no such necessity, but forasmuch as the Lord had commanded ceremonial duties, as well as moral, and exercised the Church's obedience in them both, therefore it was a great sin to contemn the ceremonies and ceremonial worship, because the commandment of God was transgressed herein, as well as in the neglect of moral duties. And this is that which Samuel told Saul, when he laboured to extenuate his sin, that disobedience was as the sin of witchcraft, and to transgress Gods express commandment wilfully though in a small matter, was as Idolatry in his sight. 1 Sam. 15. 23. 1. Sam. 15. 23 The use hereof serveth to teach us, that we submit ourselves to be ruled by the prescript rule of God's word, as in all our actions, so especially in performing the duties of his worship and service, neither declining unto the right hand nor to the left; for to do more than he requireth is superstition, and to do less, profaneness. As therefore it was a sin in the old Law, to offer sacrifice in any other place but in the temple, because God had restayned his public service to that place alone; so it is a sin of superstition in the time of the Gospel, to put more holiness in one Church then in another, seeing now Christ hath abrogated the ceremonies of the Law, and made all places alike, requiring this alone of us, that in every place we lift up pure hands, and worship God in spirit and truth, as it is, john. 4. 23. 24. john 4. 23. 24. And as they superstitiously sin, which put difference in places dedicated to God's public worship and service, seeing in his word he hath taken such differences away, so they likewise offend, who confound public & private worship, together with the places allotted to either of them, because god in the scriptures hath distinguished them. For example, when God requireth public worship on his sabbaths in the assemblies and congregation, it is a sin for any man to neglect this, though he offer unto God his private service at home by reading and praying. So whereas God in his public service requireth unanimity and uniformity, it is a sin for any in the assembly to distract himself from the rest, and to make a rent in these holy exercises; as to read privately when the Minister with the congregation prayeth publicly, or to pray when he preacheth. For if it be an absurd kind of unmannerliness, to speak to our better whilst he speaketh unto us, because such confusion hindereth both our hearing and understanding, or whilst he conferreth with us about important affairs, to turn from him & talk with another; then is it no less absurdity to speak unto God in prayer, whilst he speaketh unto us in the ministery of the Word, or when he dealeth with us about businesses of no less moment than the salvation of our souls, to turn from him and give ourselves to private reading. Secondly, we are taught hereby not to extenuate our sins, The main evil in sin is the transgression of God's commandment. by alleging that the things wherein we offend are but trifles, and matters of small moment; for the main evil in sin is the transgression of God's commandment, & the evil disposition of the sinner. Now God's commandment is broken in small matters, as well as in great, and a man may show more malice and wickedness in committing a sin but light in it own nature, when as it is committed upon knowledge, against the conscience, presumptuously, & contemptuously against God's majesty, than another who falleth into a grievous sin which is not aggravated by these circumstances. What smaller matter in itself then to eat an apple? yet here in our first parents did grievously sin, because they transgressed Gods express commandment, and showed gross infidelity and pride in this action. What less matter then to gather a few sticks upon the sabbath day? yet Num. 15. 32. because it was an action of contempt against God's majesty, who in his law had newly forbidden it, it was a more heinous sin in God's sight, than David's murder & adultery, because the one proceeded from malice of heart and profane despite of God, the other from the frailty and infirmity of the flesh. The second thing to be observed, is the spreading leprosy The spreading leprosy of idolatry. of idolatry, which if it once have infected us, though it seem but a small speck or spot at the first, it will in short time over spread the whole body. At the first through jeroboams instigation the israelites erected Idols but in two places of the land, namely Dan and bethel, but as we see, it so increased in a small time that idols were erected and worshipped almost in every hill and mountain, and under every green tree, as appeareth in this place. The like example we have in the papists at this day; in former times they only erected images in Churches, to put them in mind of Christ, and of the Saints, but when they had thus far transgressed Gods commandment by their will-worship, they did not stay here, but have also given unto them divine worship, & have multiplied their idols and images in number far above any heathens and pagans; the cause hereof is, the corruption of man's nature, which is exceedingly addicted to this idolatry and superstition, partly through grossness of understanding, affecting a palpable deity and divine worship, which is subject to the senses, and partly through pride, preferring his own inventions and will-worship, before the will of God revealed in his word. The use hereof is, that we do not only flee from idolatry We must fly the first beginnings of idolatry. in the grossest kind, but also that we shun the first beginnings thereof, for if in the least degree we give way unto it, we shall from one degree ascend unto another, till we come to the highest; partly because we are naturally possessed with a spirit of fornications, which carrieth us headlong into this sin, and partly because the Lord will give us up to a reprobate sense, and to be deluded with strong delusions, if we do not embrace and love his truth, but incline to will-worship and Idolatry. The third thing to be observed is, that our good intentions Good intentions having no sound ground no better than will-worship in God's service, which have no ground in his word, are nothing else but will-worship and superstition. The Israelites made choice to worship in the groves and under the green trees, because the shadow thereof was good, that is, because they thought these pleasant places and delightful shade in the sweet and open air, were most fit and convenient for religious worship: but because this their good intention was contrary to God's word, which restrained public service & sacrifices unto the Temple at jerusalem, their good meaning could not privilege them from the just censure of Idolatry and Superstition. So Aaron in a good intention made Exod. 32. 1. 5. a golden calf. Exod. 32. 1. 5. But it was condemned and punished as gross Idolatry. Gedeon in a good intention made judg. 8. 27. an Ephod of the Midianitish pray, but it was an occasion of Idolatry, and the ruin of his house; and Micahs mother in a good intention made a molten Image, judg. 17. 3. and judg. 17. 3. Micah himself consecrated one of his sons to be a priest unto it, Verse. 5. and entertained a Levite for the same purpose, with the like good meaning, and yet nevertheless all this was but gross superstition and Idolatry in God's sight. The use hereof is, that we be not deluded with this conceit, that the Lord will accept of any manner of service, so it proceed from a good meaning & intention, for if it have no warrant out of God's Word, but be repugnant thereunto, whatsoever our meaning and intention be, it is but will-worship, superstition and Idolatry in God's sight. And therefore we must not examine what we intent, but what God requireth; not what we like as most fit and convenient, but what is pleasing unto God. And this examination is to be made not according to our own fantasies and carnal wisdom which as the Apostle saith, is enmity against God, but Rom. 8. 7. according to the canon and rule of God's word, which that we may the rather do, let these reasons persuade us: first, because the Lord hath straightly forbidden and condemned all manner of will-worship, and in his service hath precisely restrained us to his word for our direction. Deu. 5. 32. Take Deut. 5. 32. and 12. 8. 32. heed that you do as the Lord your God hath commanded, turn not aside to the right hand nor to the left, And 12. 8. Ye shall not do after all these things, that we do here this day, that is, every man what seemeth him good in his own eyes. And Vers. 32. Whatsoever I command you, take heed you do it, thou shalt Num. 15. 39 Prou. 39 5. 6. Ezech. 20. 18. Col. 2. 20. The causes why the Lord forbiddeth all will-worship. put nothing thereto nor take aught there from. So Numb. 15. 39 Pro. 30. 5. 6. Ezech. 20. 18. Col. 2. 20. Now the causes why the Lord doth so earnestly forbidden all manner of will-worship, are principally two: first, it doth exceedingly derogate from his wisdom, when as men do not think his laws sufficient for their government & direction, but labour to perfect them by their own inventions, as though they were wiser than God himself. Now if it be an odious thing to an earthly prince that his subjects should take upon them to alter, or add, or detract from his Laws, or in stead of submitting themselves to be governed thereby, should make their own will a law, though they should make never so fair a show of their good meaning & intentions; then how odious and abhorninable a thing is it for us, thus to demean ourselves towards God who is infinite in wisdom, and the supreme king of heaven and earth. Secondly, because where will-worship and human inventions Will-worship banisheth the true service of God. are entertained, there soon after the true worship of God is expelled and banished, for such is the averseness of man's corrupt nature towards the true worship of God, and proannesse unto human inventions and superstitions, that when they are both together, he nourisheth and maketh high esteem of will-worship, as being the birth of his own brain, and utterly neglecteth Gods pure and sincere service, which in his word he hath prescribed, as though it were the child of a stranger. And this is a notable fruit of pride and self love, when as men prefer the wisdom of the flesh before the wisdom of God, and their own inventious before his commandments. The which was the sin of the Scribes and pharisees, who as our Saviour charged them, made the commandments of God of no authority, whilst they established their own traditions. Mat. 15. 16. And whilst they were Mat. 15. 16. and 23. 23. over busy in tithing Mint, Annis, and Commin, they were wholly negligent in the weighty matters of God's Law, as judgement, Mercy and Fidelity, as it is, Mat. 23. 23. Secondly, it behoveth us to embrace Gods pure and sincere Will-worship is vain and unprofitable. worship prescribed in his word, and to avoid will-worship & our own superstitious devotions, because when we have spent our time and even tired ourselves in these things all our labour will be spent in vain. So the Lord himself saith, Mat. 15. 9 In vain they worship me, teaching Mat 15. 9 for doctrines men's precepts. And the Apostle saith that human inventions and traditions, as touch not, taste not, handle not, do perish in the using. Col. 2. 22. For if we would have Col. 2. 22. any wages for our labour, we must do the Lords work which himself hath commanded, otherwise he will demand of us, as he did of the Israelits, Esay 1 12. Who hath Esay. 1. 12. required these things at your hands. And will say unto us, as he did to the Priests and people of Israel, Zach. 7. 5. When ye Zach. 7. 5. fasted and mourned did ye fast unto me? did I approve it? and when ye did eat and drink, did ye not eat and drink for yourselves? should ye not hear the words which the Lord hath cried by the ministry of the former Prophets? etc. The reason hereof is plain, for as the Lord hath appointed us to travail, so also he hath appointed our way, out of which whosoever turneth aside, the faster he goeth the further he is from the end of his journey, and so spendeth his labour not only in vain but to loss. This is the way walk in it. If we would offer our bodies a living sacrifice, holy and acceptable unto God, which is our reasonable serving of God, we must not follow our own inventions nor human traditions, but labour to find out what is the good will of God, acceptable, and perfect, as it is, Rom. 12. 1. 2. And if we would do good Rom. 12. 1. 2. works indeed, we must not follow our own fantasy, but God's commandments: for we are created unto good works in Christ jesus, which God hath ordained that we should walk in them, as it is, Eph. 2. 10. Lastly, this may restrain us from Will-worship and Ephe. 2. 10. superstition, in that whatsoever our good meaning & devotion Will-worship is the service of sathan, not of God. is, yet in truth whilst we offer unto God superstitious & idolatrous service, we do not worship the Lord but sathan, the unclean spirit, & chief author of this spiritual whoredom. So when the Israelites worshipped idols, and offered sacrifices unto then, howsoever they pretended that they worshipped the true jehovah in them, yet the Lord plainly saith, that they did not offer unto God, but unto devils. Deut. 32. 17. So Psal. 106. 37, They offered their sons and daughters unto Devils. And the Lord plainly saith, that Deut. 32. 17. Psal. 106. 37. whilst they worshipped their images in the wilderness, they did not offer unto him, whatsoever they pretended, as it is, Amos. 5. 25. The reason hereof is plain, for whose will Amos. 5. 25. we observe, them we obey; and their servants we are, to whom we yield obedience, as the Apostle showeth, Ro. 6. 16 Rom. 6. 16. But the will of God is, that we should worship 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 will of Satan is, that either we do not worship God at all, or that we worship him with our own will-worship & superstitious devotions; and therefore they who leave the sincere and pure worship of God, and will not obey his revealed will, but serve him with their own inventions & humane traditions, they may be truly said notwithstanding their good intentions to worship the devil, rather than the true God. The fourth thing to be observed is, that the Lord doth God punisheth one sin with another. not only punish sin with punishments properly so called, but also doth punish one sin with another, not by infusing wickedness, or by tempting, that is, alluring or provoking men unto sin, for God thus tempteth no man, as it is, jam. 1. 13. james 1. 13. But by withdrawing his grace, and giving them over to be misled by their own corruption. Thus he punished Pharaoh with hardness of heart, not by making it hard but by denying the oil of his grace, whereby it should have been softened. Thus he tempted David to number the people, 2 Sam. 24. 1. because his wrath was kindled against Israel 2. Sam. 24. 1. for their sins. Thus he punished the Gentiles Idolatry, by giving them up to their own vile affections & to a reprobate sense. Rom. 1. And thus in these latter days, because men Rom. 1. will not love and embrace his truth, he sendeth amongst them strong delusions, that they should believe lies. 2 Thes. 2. 11. And 2. Thes. 2. 11. this is the most grievous punishment which can be inflicted in this life; for other punishments through the blessing of God, are usual means to bring us unto him, by true repentance, but when we are punished by adding sin unto sin, we do more and more fly from him. Other punishments are sharp eye salves, to make us see our misery, that we may be moved to sue for God's mercy, and do make us loath sin, when as we feel the smart, and see the cursed fruit which it bringeth forth; but by this punishment men's understandings are darkened, and their hearts hardened, and their consciences seared, and so multiply their sins, and increase in fearful manner the measure of their condemnation. More particularly we here learn, that the Lord punisheth God punisheth spiritual whoredom with corporal uncleanness. Num. 25. 1. 2. spiritual whoredom with corporal uncleanness, even as contrariwise he punisheth carnal adultery with spiritual fornication. Of the former we have an Example in this place, and in the Israelites, who joined with the Moabites, first in their Idolatry, and then in filthy whoredom. Yea, and in our own times the Lord punisheth the spiritual fornication of the Whore of Babylon, the Church of Rome, by giving them up to vile affections, and to all kinds of abominable filthiness, which maketh them infamous throughout the world. Of the latter we have an example in Solomon, who being unmeasurably addicted to the sin of uncleanness, and therefore given over of God to his own lusts, was seduced by his strange wives to commit also with them spiritual whoredom with their Idols. The use of the general doctrine is, that we carefully take That it is a most dangerous punishment when God punisheth one sin with another. heed lest we securely lie under that heavy punishment, whereby God punisheth one sin with another; otherwise we may easily deceive ourselves and think our state happy when it is most miserable. When the Lord layeth upon us corporal punishments, our very sense and feeling putteth us in mind of our sins, and with a kind of urgent necessity forceth us to sue for God's favour by unfeigned repentance: but for the most part we are insensible of this heavy punishment, through the pleasing sweetness of sin, and the blindness of our understanding in spiritual things. But the more difficulty there is in the matter, the more circumspection let us use in watching over ourselves; and when God's word teacheth us, that God is just in punishing of sin, and our own consciences tell us, that we have grievously offended; if we have no sensible punishments laid upon us for our sins, in which we lie without repentance, let us observe, if the Lord do not punish us by this other way, namely, by giving us over to security and hardness of heart, and to commit sin upon sin without any remorse or touch of conscience. Now the best means to prevent this judgement is, to make a holy use of Gods more gentle chastisements, to be moved thereby unto true repentance, for usually the Lord doth not inflict upon his Church this fearful punishment, till they have often neglected and despised his fatherly corrections, whereby they should have been reclaimed. So long as there is any hope of amendment, the Lord useth his rod of chastisement, but when they will not be reform, but desperately sin against God, the Lord casteth his rod aside, thrusteth them from under his discipline and government, and suffereth them to run on in their own wicked courses. The use of the particular doctrine is, that we embrace Gods pure worship and service, and do not defile ourselves with Idolatry, superstition, and our own will-worship, for if we dishonour the Lord by our spiritual whoredom he will dishonour us by suffering those of our family to disgrace and discredit us by their corporal whoredom. If we vex and grieve our gracious husbands, by prostituting our souls and bodies to commit spiritual uncleanness with Idols, he will vex & grieve us by suffering our wives & daughters to become harlots, and by turning our houses into common stews. Lastly, we may here observe, that the Lord never wanteth The Lord never wanteth means to execute his judgements. means to execute his judgements; for to say nothing of his own absolute power, whereby he is able to destroy the sinner with a word of his mouth, he hath whole armies of his creatures ready to be the instruments of his wrath. So that when men provoke his anger, he cannot only raise their enemies against them to bring them to destruction, but even their familiar acquaintance; yea even the children of their own body, and their wives who lie in their bosom are ready to be the executioners of God's vengeance when he appointeth them. When he meant to bring a judgement upon the house of Ahab, he could make the tutors and governors 2. Kings. 10. of his children, to become their executioners. When he purposed to cut off proud Senacharib, he could use his own sons Adramelech and Sharezer, to take away his 2. King. 19 37. life; and though David had had no other enemy which might have been Gods scourge to correct his sin, his own son Absalon will not be wanting to chastise him, so far forth as God permitteth; yea if the sinner had neither friend nor enemy to execute God's vengeance, he can make them to become their own executioners, as we may see in the example of Saul, Achitophel, judas, Nero, and many others. The use hereof is, that we do not by our sins, provoke God unto anger, seeing we are not stronger than he, as the Apostle speaketh; for besides his own strength whereby he 1. Cor. 10. 22. is able to destroy us every minute, he hath the help of all his creatures, yea he can use our own strength for our utter overthrow, and make our best patrons and protecters to become our murderers. Secondly, it serveth to show the extreme folly of those who labour to please men more than God, and to hazard the The folly of those who labour to please men more than God. loss of his love, by committing of sin against their knowledge and conscience, rather than they will hazard the loss of the love of some carnal friends, seeing if they had done that which is upright in God's sight, they should hereby have some assurance of God's love, who hath the hearts of men in his hand, and can make their enemies to become their friends; whereas on the other side when they provoke God's wrath by their sins, he can easily make those whom by evil means and wicked policies they have made their friends to become their mortal foes, and the instruments of his anger, to take just vengeance on them for their sins. AND thus much concerning the first degree of their punishment: the second followeth, Verse 14. I will Verse. 14 not visit your daughters when they are harlots, nor your spouses when they are whores: for they themselves are separated (or do separate themselves) with harlots, and sacrifice with whores, therefore the people that doth not understand shall fall. In which words are contained their punishment, and the cause thereof: their punishment is particularly expressed in the first words, I will not visit your daughters, etc. and then upon the inferring of the cause, it is in more general sort repeated and ratified in the last words, therefore the people that doth not understand shall fall. The cause of this punishment is expressed in these words, for they separate themselves with harlots, and sacrifice with whores. And these are the parts: the exposition followeth. Some The Exposition junius & Polanus. of great learning and judgement, do read these words by way of interrogation thus, should not I punish your daughters because they play the harlots? etc. as though he should say, I will most certainly punish them, and I appeal to your own consciences whether it be not just that they should be punished for their uncleanness. The which interpretation they embrace because they think that it could Heb. 13. 4. not stand with God's justice to suffer their adulteries to go unpunished. But howsoever this exposition be agreeable with the analogy of faith, and is not contrary to the circumstances of the place, yet I prefer before it our own translation; first, because it better agreeth with all antiquity: secondly, because it more fitly accordeth with that which went before, and that which followeth. For before he said that he would punish the spiritual whoredom of the Husbands and Fathers, with the corporal Adulteries of the Wives and Daughters; and now he further showeth the means whereby he would inflict this punishment; not by infusing this wickedness into them, or by inclining or urging them to commit these sins, but by not only withholding his grace which should stay them, and so leaving them to their own natural corruption, which in itself was most prone to this uncleanness, but also by denying to chastise and correct them for their sins, whereby they might have been restrained or reclaimed from them, the which impunity would be an occasion through their corruption, to make them more securely to go forward in their wickedness. And because it might seem hard that the God of justice should, when sin abounded, make a non-sizes, and tolerate such wickedness: he showeth in the next words the cause hereof, namely, that he suffered their Wives and Daughters to live in whoredom and uncleanness, that hereby he might punish with reproachful infamy and shameful disgrace their Husbands and Fathers, because they committed both carnal and spiritual whoredom against him. Yea, but howsoever it was just with God to punish the sins of the husband and fathers, with the sins of the wives and daughters, yet how can this stand with his justice not to punish their sins also? I answer that we are not to understand these words generally and absolutely, as though he would inflict upon them no kind of punishment, or at no time visit them for their sins. For it is said, that whoremongers and adulterers God will judge, Heb. 13. 14. but more specially, that he would not lay upon them that kind of punishment which is called chastisement and correction, whereby God restraineth his children from sin, or reclaimeth them by repentance when as they are fallen into it; and that he would not punish them as yet, but would suffer them to go on in their sins, until thereby he had punished the sins of their husbands and fathers, and then when the measure of both their wickedness was full, he would overwhelm them all in an universal deluge of his judgements, both in this life and the life to come. And this was their punishment: now the cause is annexed; for they separate with Harlots, and sacrifice with Whores: which words some read also with an interogation, and do expound them thus: should not I punish your daughters because they are harlots? etc. Because they, that is, their fathers do separate, that is, make choice with their harlots at home of their best and fattest things, which they may offer with their Whores publicly under show of religion. But this exposition seemeth forced and far fetched, that the Lord should punish the daughters and wives whoredoms, because the fathers and husbands joined with harlots in their Idolatry, besides that addition of separating the fattest things for Idotrous sacrifices, standeth but upon bare conjecture; to say nothing of the interrogation and changing of the natural signification of the particles, where no necessity urgeth and constraineth. And therefore I rather choose another exposition, which better agreeth with the words of the Text, and with the drift of the Prophet in this place. For whereas before he had said he would not by his punishments restrain their daughters and wives from their adulteries, whereby they were utterly disgraced, and their houses made infamous; in these words he justifieth this his heavy punishment, by showing 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 themselves had no regard of his glory, but had shamefully dishonoured his holy name by making an apostasy from him and his true Religion, and committing both carnal and spiritual whoredom with their lovers. And this is the general meaning and main drift of the Prophet, the which will more evidently appear in the more particular examining of the words. Where first we are to note that in this speech there is a change of the person, for in the beginning he said, your daughters, etc. In which tenor if he had proceeded he should have added, for you separate yourselves, etc. but he turneth his speech from them and useth the third person, for they separate, etc. the which howsoever it is usual in the writings of the Prophets, yet it seemeth this conversion of speech is purposely in this place affected; for by turning from them he showeth his indignation and detestation of their sin, as though they were so defiled with their corporal and spiritual whoredoms, that they were not worthy to be spoken unto from the Lord. It is further added: for they separate with harlots, etc. the original word Paradh, which is here translated Separate, is as some think derived from Peredh, which signifieth a Mule, which is so named because amongst all the beasts they are most adulterous and lustful, howsoever they do not generate. And therefore Drusius thinketh the latin word dividunt most fit to express the meaning of it, which sometimes signifieth the act of uncleanness. So Plautus in Aulular. Me tu quidem herclè (dicam palam) non divides. By this phrase than is signified both their spiritual and corporal whoredom; their spiritual whoredom which is here principally understood by way of Allegory consisted herein, that they separated and divided themselves from the Lord their true husband, by breaking the bond of marriage, forsaking his true religion, and prostituting themselves to commit spiritual whoredom with their idols. Which spiritual fornication well deserved to be punished with corporal adultery, that as they dishonoured God by the one, so the Lord should cause them to be dishonoured by the other. Their carnal adultery by themselves committed may here also be implied, as an effect of the spiritual, in which respect also they made divers kinds of separation with their harlots. For they separated themselves from their lawful wives, to join with harlots, and separated their harlots from their Husbands, to join with them, and both together separated themselves from the company of men, because this vice of whoredom lurketh in corners, and loveth the veil of night and darkness which hideth from the eyes of men her foul deformity and ugly filthiness. And I do the rather expound these words in this general sense, both because they may well bear it, and also because this spiritual and carnal whoredom are seldom severed, it being an usual paradox with idolaters to judge the sins of uncleanness to be venial, as we may see in the example of the Israelites in former times, and in the Papists at this day, whose devotions and superstitions are so polluted with carnal filthiness, that all Christendom doth take knowledge thereof. Now in this respect also it was just with God to punish them with the adulteries of their wives and daughters, for seeing they had defiled and deflowered other men's wives and daughters▪ it was a just and proportionable punishment, that theirs also should grind unto other men, as job speaketh. job. 31. 9 10. Now this their sin is more plainly signified in the next words, where he saith, that they did sacrifice with whores: Where he showeth that as their hearts were divided from God, and joined both with their spiritual and carnal lovers, so they made profession of their apostasy and adultery in their open practice; for as they secretly committed carnal whoredom with their strumpets under colour of religion and devotion, so they openly joined with them in their spiritual adultery and idolatry, by sacrificing unto their idols. And here again I expound the words both of corporal and spiritual filthiness, because as their sacrificing is expressed plainly, and not by Allegory, so we are to understand the other word (their whores) not by Metaphor, but in it own signification. And therefore as by their sacrificing is signified their spiritual whoredom, so by their sacrificing with harlots is implied also their carnal uncleanness. And thus I have showed both their punishment and the cause thereof: now in the last words is contained a further reason, why they should be thus severely punished, and then their punishment is in some general terms repeated and ratified. The reason is, because they were a people that did not understand, that is, a people not only destitute of the knowledge of God and his true Religion, but also so besotted in their superstitions, and so wholly possessed with affected ignorance, and wilful indociblenesse, that neither God's Word, nor his works, his mercies nor his judgements, would make them to see their sins or bring them to repentance. Where he taketh away an objection, which might be made by the hypocrites, namely, that it would not stand with the justice of God to deal so severely with the people; for they had a good meaning in all their devotions, and if they failed in the manner of worshipping God, it was through ignorance, and therefore to be excused. To which objection, the Prophet seemeth to answer, that they were ignorant indeed, and by reason hereof they fell into all manner of sin, but their ignorance did not excuse their faults, neither was itself to be excused, seeing they contemned the means of knowledge and remained ignorant, because they would be ignorant, and affected the darkness of superstition, more than the light of God's truth. The punishment denounced is, that they shall fall; that is, because they are indocible and will not by any means be informed in the right course, therefore the Lord will give them over to their own blindness of mind, that so they may go on in their superstition and idolatries, and remain perplexed in their reprobate errors, until at length they stumble, and fall into the pit of utter ruin and destruction. And this is the meaning of the words: The Doctrines The doctrines. which arise out of them are these. First, we here learn that it is a fearful judgement of God upon either a Common wealth or family, when as he suffereth sin and wickedness It is a fearful judgement when God doth not restrain us from sin by his chastisements. to abound, and doth not restrain men by his punishments, nor reclaim them by his corrections: And contrariwise that it is a sign of God's love and fatherly care over those whom he doth chastise with manifold afflictions for their sins, that so he may reclaim them from their evil ways; whereas if they should flourish in their wickedness, it would be a notable means to hearten them in their sin, and to make them securely to go forward in their evil courses, without ever calling themselves to a reckoning. And this may appear 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 show his wrath, and to make his power known, that is, he suffereth them to go on in their sins without punishment, that when they abuse his patience and long suffering as encouragements in their wickedness, he may have just occasion to manifest his power and wrath in taking due vengeance on them. So when the Israelites did go on in their sins, and would neither be reform by his mercies, nor his judgements, he threateneth that he will correct them no more. Esay. 1. 5. Whereupon it would follow, Esay. 1. 5. that being left unto themselves, they would desperately and securely live in sin, for when as God doth not visit men for their sins, they go forward in them, as though they should never be called to a reckoning, as it appeareth. Ecclesiast. 8. 11. Because sentence against an evil work is Eccles. 8. 11. not executed speedily, therefore the heart of the Children of men is fully set in them to do evil. So the Lord rendereth this reason why the people did not reverence, nor fear him, nor remember him, nor his word, Esay. 57 11. Is it not (saith Esay. 57 11. he) because I hold my peace, and that of long time, therefore thou fearest not me? But on the other side it is a notable sign of God's mercy It is an notable sign of mercy when God correcteth us for sin. and love, when as he crosseth us in our wicked courses, and will not suffer us to prosper in our sins, that being by these afflictions discouraged in our evil ways, we may return back, and prevent his heavy judgements by true repentance. To this purpose the Apostle saith, that when we are judged, we are chastened of the Lord, that we should not be condemned with the world, 1 Corinth. 11. 32. And 1. Cor. 11. 32. therefore he maketh it a sign of God's love, and an argument of our adoption, when as we are chastened of the Apoc. 3. 21. Heb. 12. 6. 10. 11. Lord. Hebrew. 12. 6. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; And on the other side concludeth, that those who live in sin and are not chastised they are bastards, and no sons. For as impunity causeth these to go on in wickedness to their destruction, so affliction howsoever for the present it is not joyous but grievous, yet it is profitable, because it helpeth to mortify our sins, and bringeth forth the quiet fruit of righteousness unto them which are thereby exercised, as it is, Hebrews 12. verse 10. 11. This also appeareth by examples. When the Sodomites The former doctrine confirmed by examples. lived in their sins, he suffered them still to enjoy their pleasures and abundance, and never reclaimed them from their wickedness by his chastisements, but suffered them to continue in their sins till the cry of them ascended into heaven, and called for that last and fearful vengeance, whereby they were utterly destroyed. So he suffered the Canaanites to possess that pleasant land, which flowed with Milk and Honey, in great peace and security, till the measure of their sins being full, he powered out upon them the full Viols of his Wrath. So Dives lived in all pompous pleasures, till Death brought him into hell torments. And thus job doth at large describe the great prosperity of the wicked, even to the time of their funerals. job. 21. 7. to the 13. And David often observeth job. 21. 7. 8. how exceedingly the wicked flourished in their wickedness, even to their utter destruction. Psal. 37. 35 and Psal. 37. 35. & 73. 3. 4. 5. 12. 73. 3. 4. 5. 12. etc. But the case of God's Children and Servants is far otherwise, for when they sin the Lord doth chastise them for their amendment, and will not suffer them to go on in their sins to their destruction. We read but of one sin which Noah committed, that is to say, his sin of drunkenness, and yet the Lord punished it by exposing him to the derision of his own wicked son; so we read but of three crimes which holy David fell into, though he were a King exposed to manifold temptations, his adultery, murder, and pride in numbering the people, and yet the Lord suffered none of the three to go uncorrected, for he punished his adultery committed in secret with another's man's wife, by letting his son defile his concubines in the sight of all the people; his murdering of his servant, with the death of his child, and by not suffering the sword to departed from his house, his numbering of the people, by an exceeding plague and pestilence; so that if David a man according to Gods own heart, do but step a side out of the way of righteousness, the Lord is ready to whip him into it again, by the scourge of afflictions; and that not for want, but in the abundance of his love, because he should have no encouragement to go on in sin, which would bring him to destruction. And this David himself well knew, and therefore saith, that before he was afflicted he went astray, but being afflicted he kept God's word. Psal. 119. 67. And therefore he saith, that it was good for him that he had been afflicted, seeing hereby he had Psal. 119. 67. and 94. 12. learned God's statutes, verse 71. And Psalm 94. 12. He pronounceth them blessed whom God doth chastise and teach in his Law. So the Lord telleth David that if his son Solomon sinned he would chasten him with the rod of men, but his mercy should not departed from him, 2 Sam. 7. 14. giving us to understand that he will not let his children escape 2. Sam. 7. 14. in their sins without correction, and yet nevertheless remaineth merciful unto them. Finally, howsoever the gentiles were suffered to go on in their idolatry, and to flourish in their sins; yet as soon as his own people Israel did leave his pure worship and follow Idols, he did severely punish them as appeareth, Exod. 32. and in the History of the judges and Kings. Exod. 32. Lastly, this appeareth by clear evidence of reason: for The former doctrine proved by reasons. as impunity is a manifest sign that God giveth men over to go on in their sins to their destruction, because he denieth them the means, whereby they might come to the sight of their sin, and unto true sorrow for it; so it is a good sign that God loveth us, as his Children, when he useth us like his Children, that is, correcteth us for our faults, and affordeth unto us the means whereby we may be reclaimed. We are so blinded with carnal security and self love, that we cannot see our transgressions and iniquities, and afflictions are that sharp, but yet sovereign water, which helpeth to the recovery of our sight; when as therefore the Lord denieth to afflict us living in sin, what doth he else but leaveth us to our own natural blindness, to go on in our sins, till we fall into the pit of destruction? They are those precious salves, which serve to draw out the core of our corruptions, and those wholesome, though unpleasant potions, whereby we are purged from our sins; when as therefore the Lord afflicteth us, he intendeth to cure and purge us, but when he withholdeth these means, his purpose is, to let us fester and rot in our sin, and to let us abound in these gross humours, which will bring the sickness and death of the soul unto us; they are those purging fires, which purify us from the dross of our corruptions, and therefore when the Lord casteth us into them, his purpose is to make us pure gold, fit for his treasury of eternal happiness, but when he letteth us alone in the dross of our sins, his meaning is to let us rust and canker, and to cast us away as refuse silver. The use hereof serveth to confute the vain brags of The Papists confuted who glory in the outward pomp of their church the Papists, who boast of the glory, pomp, riches, and the flourishing estate of their Church; using it as an argument of God's love towards them, and of the trueness of their Church and Religion, that they are blessed with great prosperity, and on the other side objecting the cross and manifold persecutions which the professors of the Gospel are subject unto, as a reproach to their Religion. But seeing so many sins are not only committed, but also tolerated, yea, defended and countenanced in that Church, their immunity from afflictions and punishments can be no sign of God's Love, but rather that in his heavy displeasure, he hath given them over as a desperate cure, and because by no means they will be reclaimed from their Superstitions, idolatries, Adulteries, and other enormous crimes, that therefore they are given up to a reprobate sense, and to their own filthy lusts, that so committing sin with greediness, they may treasure up against themselves wrath against the day of wrath, and of the declaration of the just judgement of God. And the like use also may secure Worldlings make of this Doctrine, who bless themselves in their sins, because they are not crossed in their evil courses; seeing nothing aught to be a greater terror unto them then this, that the Lord leaveth them to themselves, and withholdeth from them this wholesome means of their amendment. Lastly, it serveth for the comfort of God's Children, when as they are sharply afflicted for their sins, seeing this is no sign of God's hatred and of their rejection, but rather of his Love and Fatherly care over them, which causeth him to lay upon them these chastisements, that hereby they may be reclaimed from their sins, and not suffered to run on in their evil courses to their destruction. The second doctrine which we here learn is, that if If we dishonour God he will dishonour us. we do neglect our duty to GOD, he will make those who own us duty, to neglect this duty when we most expect it; and if we dishonour him by our sins, he will cause us to be dishonoured and disgraced, not only by our enemies and strangers, but also by our nearest and most familiar friends. So because the people of Israel, who professed themselves the spouse and children of God, did by forsaking the Lord their husband and father, and adhae●ing unto Idols, grievously dishonour his holy name, the Lord layeth upon them a proportionable punishment, that their wives and daughters should neglect to them all love, conjugal duties, and filial obedience, whereby they should not only inwardly be vexed and grieved in their minds, but also outwardly in their names be exposed to infamy and reproach. The like example we have else where in the book of God; when Noah neglected the duty of temperance and sobriety towards God, his wicked son I'm neglected the duty of reverence towards him. When Elie was so indulgent towards his sons, that he would rather displease God, by suffering them to dishonour his name, than he would displease his sons by giving them due correction, whereby they might have been reclaimed from their sins, they neglected all duty to their father, contemned his holy admonitions, and so brought shame and reproach upon the whole family. For the Lord caused in one day not only the glory to departed from Israel, when the Ark was taken, which chief redounded to the dishonour of Elie, who then was the judge of Israel, but also took away his sons, which were to be the glory of his house, and together with them the office of the Priesthood, and so made him inglorious both in the Commonwealth, Church, and in his own private family. The like may be said of David, who because he dishonoured GOD, and caused his holy name to be blasphemed amongst the Gentiles, by his sins of adultery and murder, as also by his indulgency towards his Children, whom he not only corrected not, but not so much as reproved; the Lord punished him not only as he was a King, but also as he was a Father, by suffering both Children and Subjects to neglect their duty: and as both by the sword of the Children of Ammon and his own uncleanness he had dishonoured God; so the Lord used both the sword and filthiness of his own Children to his dishonour and disgrace. For Ammon his Son defiled Thamar his Daughter, and then Absalon murdered Ammon, because his Father had not as he ought duly punished his abominable filthiness. And then again when as justice was not executed against Absalon for his murder, according to God's Law, he lived to the dishonour of his Father, who had not given glory to God by inflicting deserved punishments for sin, defiling his Concubines in the sight of the people, and thrusting him for a time out of his kingdom, with extreme peril of his life. The use of this Doctrine serveth, first, to teach us, that above all things we labour in the performance of all holy Duties, to advance the glory of God's holy Name, whereby it will come to pass, that the Lord will be careful of our honour and reputation, and so guide and direct by his holy Spirit all those who belong unto us, that they shall perform all good Duties which may both credit and comfort us. Whereas on the other side if we dishonour God by neglecting such duties as he requireth, he will withdraw his spirit, and give over our inferiors to their own unnatural stubborness and perverseness, and then they by neglecting all good duties will dishonour and disgrace us. 1 Sam. 2. 30. 1 Sam. 2. 30. Secondly, from hence we learn, whence originally Whence chiefly proceed all disorders in families. proceed all disorders and enormous Crimes in families, namely, because the chief heads neglect their duty towards God, and so dishonour his holy Name. It is an usual complaint which soundeth in every man's ears in these our days, that children are undutiful to parents, stubborn and disobedient, and that Servants were never so negligent in performance of all duties towards their superiors; and men wonders to see such a great difference between these times and those which went before. But if we would go to the fountain of these evils, and find out the core of all these corruptions, we shall find that howsoever inferiors cannot be excused, yet the fault is principally in the Superiors and governors. Either because they neglect their duty towards them, from whom they expect duty, as by being like Elie indulgent, not correcting the vices of their Children, and so honouring them more than God, or by being lose in their government, or lewd and scandalous in their example; or finally because they do not like Abraham instruct their family in the ways of the Lord themselves, nor take care that they may be instructed by others; and so living in ignorance, and neglecting all duties which they own to God, it is no marvel that they are undutiful and disobedient to parents and governors, seeing the love and fear of God is the fountain of all love and duty towards men. Or if so be men can plead not guilty in all these inditements, yet if they be arraigned at the bar of God's judgement, and have their own consciences produced as witnesses against them, they will be forced to confess, that they have been exceeding negligent in performing all good duties towards God himself, and through their coldness, backwardness, want of zeal, and disobedience, they have been wanting to God in the advancement of his glory, and contrariwise have dishonoured his name and scandalised their profession; and therefore it is most just with God that he exposeth them to shame and reproach, by suffering their children and servants to live in such infamous sins and rebellious wickedness, as disgrace and discredit the whole family, without any inward restraint of his spirit, or any outward stop by afflictions and punishments. Thirdly, whereas he saith that this people who did Ignorance doth not free us from the punishment of sin. not understand, that is, who continued ignorant of God and his will should fall, and be overwhelmed with God's judgements, hence we observe that ignorance will not free us from punishment, but rather will make us to be swallowed up of vengeance in the day of wrath. For the better understanding whereof we are to consider what ignorance is lawful and good, and what is sinful and wicked, what ignorance excuseth and extenuateth sin, and mitigateth punishment, and what doth aggravate them. Of divers kinds of ignorance. 1 Commendable ignorance. And first, we are to know that there is a lawful and commendable kind of ignorance, when as we do not presume to understand above that which is meet to understand, but that we do understand according to sobriety, as God hath dealt to every man the measure of Faith, as the Apostle speaketh. Rom. 12. 3. And when as we leave the secret things Rom. 12. 3. not revealed in God's word to the Lord, and earnestly labour to inform ourselves in those things which are revealed as it is Deut. 29. 29. not curiously prying into God's hidden Deut. 29. 29. mysteries, but rather drawing before them the curtain of reverent ignorance. For example it is no sin to be ignorant of Gods secret will and counsel, and of his works before the Creation, of the orders and degrees of the Angels; or not to comprehend by a clear and distinct knowledge the Mystery of the Trinity, the hypostatical Union of Christ two natures; nor the Union between Christ and his Church; seeing some of these are not manifestly revealed, but as it were, in a dark Mirror; and some being infinite and incomprehensible, can no more be comprehended by our shallow understanding, than the whole world can be grasped in a man's hand, or the main Ocean can be contained in a nutshell. The sinful ignorance is of two kinds: The first, necessary: Of sinful and necessary ignorance. the other voluntary and affected. Necessary ignorance is either that darkness of understanding, and blindness of mind derived from our first Parents, which is one of the branches of original sin; or that actual ignorance which continueth in us after we come to years, when as we are deprived of the means of knowledge, both which cannot be excused, much less defended, in that we are ignorant of those things which we ought to know, and that through our own default, as being guilty of the sin of our first Parents: for God in them endued us with a clear light of knowledge, but we in them did fall into sin, and thereby put out the light, and defaced the image of God in our understanding. But howsoever this ignorance is the evil of sin, and Necessary ignorance extenuateth faults. not the evil of punishment alone, as some have imagined, yet it doth excuse other faults and sins, and also lesseneth the punishment. It doth excuse wholly a fault before men, when as it is committed through necessary ignorance, all means of knowledge being wanting; but before God it doth not wholly excuse and acquit us for the reasons above alleged, but only in part, and as the schoolmen speak, it freeth us à tanto non à toto, that is, it lesseneth our sin and punishment but doth not wholly take them away: so our Saviour saith, that the servant that knew not his masters will, and did commit things worthy of stripes, should not altogether escape unpunished, but should be beaten with fewer stripes, Luke 12. 48. And that Ti●e Luke 12. 48. and Sidon who wanted those means of knowledge which Corazin and Bethsaida neglected, should not altogether be acquitted in the day of judgement, but more easily punished. Math. 11. 21. Mat. 11. 21. But yet this also is to be held with this caution and reservation, Ignorance as it is the punishment of sin excuseth not. that we understand it only of primary and simple ignorance, and not of that necessary ignorance which is a just punishment of sin; namely, when as men being enlightened with the knowledge of God and his truth, are for with-houlding of this truth in unrighteousness, and not loving nor embracing it, given up of God to a reprobate sense, to blindness of mind, and to be seduced and besotted with errors and strong delusions. Which was the case of many of the Israelites in this place, of the Gentiles, Rom. 1. 18. 28. and is the state of many Rom. 1. 18. 28. 2. Thes. 2. 10. 11. in these days, as it was foretold, 2 Thes. 2. 10. 11. For this ignorance is so far from excusing other sins, that in itself it is damnably desperate; for howsoever in regard of the absence of means it is for the present necesarie, yet if we respect the first causes thereof it is wilful and obstinate. Now whereas it may be objected, that the Apostle saith The meaning of Acts. 17. 30. unto the Gentiles, that the Lord did not regard the times of their ignorance. Act. 17. 30. we are to know, first, that it is not taken simply but comparatively, that he did not regard so much their sins committed in the time of ignorance, as those which they should commit after the manifestation of his truth: and secondly, that the speech is not legal, showing what God would exact in the rigour of his justice, but evangelical, namely, that he would not impute those sins of ignorance unto them, but bury them in Christ's death and obedience, so that now they would embrace him as their Saviour by a lively faith, and bring forth the fruits hereof in unfeigned repentance, forsaking their former ignorance, and the sinful fruits thereof, and labouring after knowledge and holy obedience. The other kind of ignorance which is affected and voluntary, when as men continue ignorant, because they neglect and contemn the means of knowledge offered unto them, is so far from excusing other sins, that it doth much aggravate them, as being itself in a desperate degree of sin, and also the cause of much other wickedness; for therefore they refuse to know their masters will, because Psal. 36. 3. they are desperately resolved not to obey it, and will not understand, because they will not be hindered in their course of wickedness. Of such the Psalmist speaketh. Psal. 36. 3. He hath left off to understand, and to do good, or lest he should do good. And as this doth aggravate men's sins, so also it doth increase their punishment, and augment the fearful measure of their condemnation. But of Verse 1. & 6. of this Chapter. this I have already spoken, and therefore I will here pass it over. The use hereof is that we do not labour to hide our sins under this broken vail of Ignorance, or extenuate our faults by pretending that if we do offend, it is because we are ignorant, and know no better, for our ignorance after that we have so long enjoyed the light of the Gospel, cannot be necessary, but voluntary and wilful, because we neglect or despise the means of knowledge; and therefore this ignorance will not excuse us, but rather aggravate both our sin and punishment. Lastly, we here learn, that when the Lord hath used God giveth over those who despise the means of their conversion. all means both by his word and works, his benefits, chastisements, and more gentle punishments, to bring a people to Knowledge, Faith, and Repentance; and they nevertheless neglecting and contemning these means, do continue in wilful Ignorance, gross Infidelity, and secure Impenitency; then the Lord will give them over to their own wicked courses, and suffer them to fall headlong both into the evils of sin, and the evils of punishment. For Example, he will give them over to the blindness of their minds, to run on in Errors, Heresies, Superstition, and Idolatry; to the perverseness of their wills, to refuse the good, and choose the evil, to their own vile affections, to commit such abominable wickedness, as nature itself, though much corrupted abhorreth and detesteth, and even to a reprobate sense, that they may heap sin upon sin, and treasure up against themselves wrath against the day of wrath. And when he hath often assayed fatherly corrections, and light afflictions, to amend them, and they will not be reform, he will cause them to be overtaken by his fearful plagues and heavy judgements, and in the end plunge them into the gulf of destruction and eternal condemnation. An Example hereof we have in this place, for when the Israelits would not understand, nor be reform, neither by God's Word nor works, his mercies nor judgements, the Lord caused them to fall and to be overwhelmed with most fearful punishments. When the Gentiles would not serve God according to that light of nature, which he had given unto them, he gave them up to their own vile affections, and to a reprobate mind. Rom. 1. When the Lord giveth unto men Rom. 1. means of knowledge, and they refuse instruction, than he will pronounce that fearful sentence. 1 Cor. 14. 38. If any 1 Cor. 14. 38. man be ignorant, let him be ignorant. If he long affordeth the means of regeneration, and yet men continue in their unrighteousness, and natural corruptions, he will leave them to themselves, and pass upon them that difinitive sentence. Apoc. 22. 11. He that is unjust, let him be unjust Apoc. 22. 11. still; and he that is filthy, let him be filthy still. If he in his patience and long-suffering, do give unto sinners long time of repentance, and also graciously affordeth unto them the means of their conversion, then is there nothing to be expected but utter destruction and desolation, if by all these means they will not be reclaimed. So when the people of juda grievously sinned, the Lord having compassion on his people sendeth his Prophets to call them to repentance: But when as they mocked the Messengers of God, and despised his words, and misused his Prophets, than there being no remedy, the wrath of the Lord was kindled against his people, and he delivered them into Captivity, and made their Land desolate, as appeareth. 2 Chron. 36. 15. 16. 17. And in the time of our Saviour 2 Chro. 36. 15. 16. Christ, when as they stopped their ears against his gracious call, and would not understand the great work of Redemption wrought by him, which was so evidently declared, both by his Word and works, he pronounceth against them the fearful sentence of desolation and destruction. Luk. 13. 34. 35. Luk. 13. 34. 35 The reason hereof is, because the Lord the most wise Physician of our souls, will not lose his labour, by ministering his Physic to such Patients whose diseases are desperate, and therefore when they wilfully refuse to be cured, rend in pieces his prescripts, pull off his plasters, and reject those wholesome Potions which he ministereth to purge them from their corruptions, and to restore them to their spiritual health, he giveth them over to themselves to die and perish in the sickness of their souls. Secondly, as the Lord hateth all other sin, so his soul abhorreth the contempt of his Word, which he hath appointed to be the means of the conversion and salvation of all sinners. And therefore if his sword of the spirit will not make a separation between us and our sins, he will make it a sword of vengeance and destruction, to cut us off in his fierce wrath. For it is never drawn out but it accomplisheth either the work of his mercy, or of his judgement. So the Lord saith, Esay. 45. 23. I have sworn by my Esay. 45. 23. and 55. 11. self, the word is gone out of my mouth in righteousness, it shall not return, etc. And 55. 11. So shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. So the Apostle saith, that God's word is the savour of life to them that are saved, and the savour of death to those that perish. 2 Cor. 2. 15. 26. 2. Cor. 2. 15. 16. The use hereof serveth to teach us, that with all careful diligence we make profitable use of the means which the Lord hath given us, both for the enlightening of our understandings, and the reforming of our lives. For if having the word of God purely and sincerely preached, we continue in wilful ignorance, and will not understand, if being alured by God mercies, and enforced by his judgements, wherewith diversly at divers times he hath exercised us, we notwithstanding continue in our impenitency and security, what remaineth but that the Lord should give us over as a desperate cure, and suffer us to run on in the course of sin, until at length we fall into the pit of destruction in this life, and into the bottomless gulf 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 have showed are contained divers bills of Inditements against the rebellious and apostate Church of Israel: now because they were desperately sunk in their wickedness, and past all hope of recovery; In the second part of the Chapter he laboureth to persuade with the house of juda, that they should not join with them in their sins, nor be seduced by their evil example to make the like Apostasy, least accompanying them in their defection and rebellion, they were also made partakers of their punishments. And this is the Prophet's main drift and scope in the second part of this Chapter. The parts thereof are two: The first is an admonition to the house of juda, to avoid the sins of the israelites. The second containeth certain reasons to enforce it, taken both from the heinousness of their sins, and the greatness of their punishments. The admonition is expressed, verse 15. Though thou Israel play Verse. 15 the harlot, yet let not judah sin: Come not ye into Gilgall, neither go ye up to Beth-auen, nor swear, The Lord liveth. In which admonition he doth first in general dissuade them The exposition. from imitating the Israelites in their sin, and especially from their Idolatry and Apostasy; and then he dehorteth them from certain special means, whereby they might easily be brought to communicate with them in their impiety, namely, joining with them in irreligious society, and intermingling Gods pure worship with their superstition and Idolatry. The general dissuasion is contained in these words: Though thou Israel play the harlot, yet let not juda sin, as if he had said, although thou Israel being wholly possessed with a spirit of fornication, art so desperately addicted to idolatry and spiritual whoredom, that there is no hope remaining that ever thou wilt be reclaimed, yet let not the Lord be as it were rob of both his sons in the same day, O let not juda who is not as yet come to that desperate degree of sin, be seduced by your bad neighbourhood and evil example, and derive the same guilt of iniquity upon himself; for so the word Assam usually signifieth such a fault or guilt as is derived from one to another, the one being the motive and impulsive cause of the other sin. The ground of this dissuasion was the dangerous estate of the people of juda, first in regard of their near neighbourhoode with these idolatrous Israelites, who were ready to seduce them both by their example and allurements; the which is implied in the first words, Though thou Israel, etc. As though he should have said, seeing thou Israel which art so near a neighbour and kinsman to juda, art so defiled with idolatry, that there is great danger lest thou should poison them with thy contagion, yet let juda carefully take heed to avoid thy leprous infection. Secondly this amplifieth their danger, that they were already tainted with their superstition and idolatry, which through their natural corruption and proanes unto this sin was apt to spread further and further, and therefore like a good Physician he laboureth to cure their ague in the first fits, and to stay them from falling any deeper into this sickness of sin. And to this purpose he admonisheth them that they should not imitate the Israelites in their Idolatry, but purge away their dregs of superstition, wherewith they were already corrupted, and restore Gods pure worship in his Temple amongst them, by the office and ministery of his true Priests and Levites. Now howsoever this admonition did principally concern the people of juda, yet the Prophet doth here publish it to the Israelites, speaking of juda in the third person, as being absent: And this he doth because he was a Prophet purposely sent to the house of Israel, to call them to repentance, and therefore he admonisheth the people of juda in their hearing to take heed of their sins, and to retain amongst them Gods pure worship, partly that he might hereby make them ashamed of their sinful state, which was a just cause why their brethren should shun their company, and partly that by a certain kind of emulation he might draw them likewise to repentance. And this is the meaning of the general dissuasion, whereby he dehorteth them from imitating their sins: In the next words he dissuadeth them from the means, by the use whereof they might be entangled in their sins; and these are two: the first was their frequenting of places dedicated to Idolatry: the other joining with them in their superstitions and idolatrous service, in which they intermingled the worship of God with the worship of idols, and the commandments of God with their own inventions. The first means is contained in these words, Come not ye into Gilgal, neither go ye up to Beth-auen. For the understanding whereof we are to know, that this Gilgall was a town situate near jerricho, on the east part thereof beyond jordaine, which was exceeding famous amongst the people of Israel and juda, for there the Ark of God first rested after they were entered into the land of promise; there josua erected an Altar in perpetual remembrance of that famous miracle, whereby jordan was divided, so that the Israelites passed through on dry ground; there the Israelites were first circumcised after they came into the land of promise, and the shame of uncircumcision was taken from them; from whence also it had it name Gilgal or Galgal, which signifieth to take away, as appeareth, josua 5. 9 There also they first kept Ios. 5. 9 15. the feast of the Passeover; there the Manna ceasing the people did first eat the bread and fruits of the land; there the Angel appeared to josua, commanding him to put off his shoes, because the place was holy, josu. 5. 15. And here also Saul the first King of Israel was anointed. By all which memorable accidents in this place it was much ennobled amongst the people. By the other place Beth-auen, we are here to understand Bethel, of which name there were two towns, the one belonged to the tribe of Benjamin, as appeareth, Ios. 18. Ios. 18. 22. 22. the other to the tribe of Ephraim, as is manifest, jud. 1. judg. 1. 22. 22. The which in former times was called Luz, which name it had from the abundance of Almonds which there grew. But when jacob rested there and saw the vision of Angels ascending and descending upon the Ladder, he changed the name, and called it Beth-el, that is, the house of God, as appeareth, Gene. 28. 19 This Beth-el is Gen. 28. 19 here understood, and is called Beth-auen, not that they were both one City, for besides this Beth-el, there was another town near adjoining unto it, which was called Beth-auen, josu. 7. 2. and 18. 12. 13. But the Prophet doth here call Ios. 7. 2. and 18 12. 13. Beth-el Beth-auen by way of reproach; because of the idolatry which was there committed, for as it was first called Luz, and then because of jacobs' vision Beth-el, although there was another City of that name. So contrariwise, when it was abused to idolatry, the name was changed and called Beth-auen, that is, a house of vanity and idolatry, for an idol, and vanity, or nothing, are used the one for the other. So Hos. 6. 8. Gilead is a city of them that work, So Hos. 6. 8. Auen, that is, iniquity, vanity, or idolatry. So 1 corinth. 8. An idol is nothing, or a vain thing. So that the meaning 1 Cor. 8. is, as if he had said, it is unworthy now the name of Beth-el, the house of God, because it is consecrated to idolatry, and therefore let it be called Beth-auen rather, that is, a house of vanity, impiety, and idolatry. Now the reason why juda is forbidden to ascend into these places was, because they were consecrated to idolatrous worship. For when jereboam took upon him the government, as on the one side he saw that it was necessary to have a place for the public service of God, because religion is the surest bond of all good society and government, so on the other side consulting with no better a counsellor then human wisdom, he thought it dangerous to his state, that the people should go up to jerusalem, lest having too much familiarity and intercourse of friendship with the men of juda, his people should be drawn to make a defection from him to the kingdom of the house of David. And therefore he resolved upon this 1 King. 12. 27. course, as the safest, to appoint in his own country some places for the public exercises of Religion. Now because there seemed to be some difficulty to withdraw the people from the Temple which was expressly appointed by God for this purpose, unto other places which were as expressly prohibited, therefore in wicked policy he made choice of such places as were most famous, and unto which the people were most devoted, for some special privileges which they had had in former time, that hereby he might blind their judgement and allure their affection. Now none seemed fit for his purpose then these two: seeing Gilgal was in special account with the people, because of all those memorable things there done, of which I have already spoken, and especially in respect of the appearing of the Angel, who also said that it was holy ground, though in truth this was spoken not in regard of the place itself, but in regard of God's glorious presence at that time. And bethel was esteemed not only in respect of the name, but also in that formerly jacob had there erected an Altar, and Gen. 28. offered Sacrifices, as appeareth. Gen. 28. The which also was a strong motive to persuade the people, who are in themselves inclinable to imitate the example of their forefathers, seeing they had such an holy Patriarch for their Precedent. Although in truth this was no good reason, though it were plausible enough, to move them to this practice, seeing that was but an extraordinary act of jacob, not to be imitated, especially seeing by the express Law of God, his public worship was restrained to jerusalem, and therefore they were not to look what jacob did, but what the Lord commanded in his Law. Nevertheless, these colours served to blear the eyes of the people, and to bring them unto a superstitious conceit of these places above other, and therefore he made choice of these places and erected groves, and Temples, and Altars for the worship of God in Idols. Concerning Beth-ell there is no question, for it is plainly said that jeroboam erected his Idols in Beth-ell and Dan. 1 King. 12. 29. As 1 King. 12. 29. also else where: for Gilgall though there be no such direct Testimony, yet it may clearly be proved, that it was a place famous, or rather infamous for the impious Idolatry there committed, as appeareth. Hos. 9 15. and 12. 11. Hos. 9 15. and 12 11. Amos. 4. 4. Amos. 4. 4. The reason then why the Prophet doth so earnestly forbidden the people of juda to come at Gilgall and Beth-auen was, not only because they were consecrated unto idolatry, and therefore in this respect dangerous, in that by frequenting these Idolatrous places, they might easily be seduced to join with them in their false worship, but also because there was more peril of these places then of others, in regard of that reverend estimation the people had of them, for the reasons abovesaid. And this also was the cause, why he specially maketh mention of these two places, under which he comprehendeth all the rest of like quality, because as they were more famous than either Dan or any other of the high places, so also in respect of their credit with the people, much more dangerous. Now in the form of the prohibition, we are further to observe, that he doth not only prohibit them to sacrifice in these places, but not so much as to ascend or go unto them, not that it was not lawful for them to come into these places for their civil affairs, and worldly businesses, but by this straight prohibition, he implieth that he would as little as might be, have them to frequent the company of Idolaters; but especially, that it was altogether unlawful for them who professed Gods true Religion, to be present at their idolatrous sacrifices and other solemnities, whereby in time they would be seduced to imitate them in their superstitions. And thus we have seen what was the first means of idolatry, the other is that they should not join with them in their religion, which consisted of true and false worship mingled together; In these words, nor swear the Lord liveth. In which words he doth not forbid the lawful use of an oath, which being made in truth, righteousness, and judgement, is a part of God's worship; which is expressly commanded in his word, as appeareth, Deut. 6. 13. and Deut. 6. 13. 10. 20. jer. 4. 2. But only restraineth them from imitating the practice of the Idolatrous Israelites; who joined the worship of God prescribed in his word with their own inventions, and superstitions, and though they served idols yet swore not only by them; but also by the true jehovah, as appeareth plainly, Amos. 8. 14. They swear by the Amos. 8. 14. sin of Samaria, and say thy God O Dan liveth, etc. So Zeph. 1. 5. Zeph. 1. 5. the Lord threateneth his judgements against those in juda, who did worship and swear by the Lord, and swear by Malcham, The sin therefore which is here forbidden is, their joining a true oath with false worship, and the service of God with the service of idols. So that these words have reference to the former, after this manner; if ye go to Gilgall and Beth-auen to communicate with idols in their idolatry, do not presume to swear by the Lord, nor to make profession of his religion; for he cannot abide that there should be any mixture of his true worship with idolatry, nor that the same mouth should swear by his name, and call upon idols. Neither doth he here simply forbidden them to swear at all, but that they should not use this form, the Lord liveth. As though he should say, if ye worship Idols swear by them also, if ye will, but have nothing to do with my name in your oaths, unless you turn from your idolatry. And according to this sense the words may fitly be read (as a learned Hebritian Drusius. hath observed) by a disjunction after this manner, Come not at Gilgall, or swear not the Lord liveth. Now under this one particular part of God's service by an Psal. 63. 11. oath, is comprehended his whole worship, as also it is taken, Psalm. 63. 11. And so generally they are here forbidden to make any manner of mixture and composition between idolatry, and any part of God's true worship. So that the 1 King. 18. Lord requireth of them the same thing which Elias required afore times of the Israelits, 1 King. 18. If Baal be God serve him, but if jehovah be God serve him, that is, you are Psal. 50. 16. Math. 6. 4. Eze. 20. 39 40. at your choice whether ye will serve, but the Lord will no longer endure that you should halt between both. So Psal. 50. 16. Math. 6. 4. Ezech. 20. 39 40. The doctrines. And thus much concerning the meaning of the words. The Lord useth the means of our conversion until our estate is desperate. The doctrines which do hence arise are divers: First we may here observe that as the Lord giveth over those whose estate is desperate and incurable to run on in the headlong course of sin, to their destruction. So contrariwise where there remaineth the least show of hope he never forsaketh his people, but useth all means to bring them to Repentance, that they may be saved. An example hereof we have in this place, for when the people of Israel were past cure, he causeth his Prophet to labour with the men of juda for their reformation, who were not so deeply sunk in rebellion. So when neither the heavenly Sermons, nor wonderful Miracles of jesus Christ, would draw the jews to repentance, he causeth the Apostles to preach the Gospel to the Gentiles, that they at least might be gathered to his Church, and that hereby in an holy emulation the jews also might be converted to the Faith. So although the Land of juda was exceedingly defiled with sin, so as from the crown of the head unto the sole of the foot there was nothing sound in this politic body, yet doth he when they professed open enmity, call them to a parley, offering unto them reasonable conditions of Peace, namely, that if they would turn unto him, by unfeigned repentance, he would make their scarlet sins as white as snow. Esay. 1. 18. Esay. 1. 18. Now the cause hereof is not in any desert of sinners, who having already by their sins provoked Gods fierce wrath, rather merit his heavy punishments; but in the Lord himself, who is of such infinite mercy, that he desireth not the destruction but the conversion of sinners, & would have all men to be saved, and come to true knowledge and unfeigned repentance, as appeareth. Ezech. 33. 11. 1 Tim. 2. 4. Ezech. 33. 11. 1 Tim. 2. 4. And to this purpose he sendeth his Prophets to call them, and multiplieth his benefits to allure them, and also visiteth their sins with gentle chastisements that he may reclaim them, yea, and after they have long had these means of conversion, the Lord in infinite patience is content to wait their leisure, as it is. Esay. 30. 18. and never Esay. 30. 18. bringeth utter destruction, till there be no remedy, as it is said, Chro. 36. 14. 2. Chro. 36. 14 The use hereof serveth, first to confute the practice of the Brownists, who leave and forsake the Church of Christ for some small spots and little wrinkles, their Ministers refusing to preach, and the people to hear in our congregations. But herein they nothing resemble the Lord, whose children they would seem to be, who when the Church of Israel had made a fearful apostasy from God's true religion, and was wholly defiled with superstition, idolatry, and all wickedness, and obstinately continued in these sins, notwithstanding the manifold and continual means which the Lord used to call them to repentance; yet still he sendeth his Prophets unto them, to teach, admonish, and reprove them, that they might be brought to amendment; and when as they desperately persevered in sin, and were now past all hope of recovery, he causeth his Prophet to admonish the jews, to avoid their sins and punishments, when as their state also was exceedingly corrupted. Secondly, it serveth for our comfort and encouragement, The Lord hath mercy in store for those who forsake their evil ways. if that now at the length we will forsake our evil ways, and take hold of the means of our conversion, whilst God offereth them unto us. For howsoever we are sunk deep in our rebellion, and have many ways provoked God's wrath, continuing in our sins, notwithstanding the Lord hath afforded us such plentiful means to bring us to amendment; yet if now we will begin a new course, and consecrate ourselves to the service of God, there is assured hope of pardon. For yet the Lord waiteth that he may have mercy upon us, Esa. 30. 68 yet he patiently granteth unto us the means of our conversion; and we may assure ourselves that if he be so gracious when as we obstinately persevere in sin, he will be much more merciful, if we turn unto him by true repentance. But on the other side, if we contemn so great a mercy of God, we shall have a more fearful judgement laid upon us: for laesa patientia furor, the greater Gods patience is which we despise, the more furious revenge he will take on us in the day of his visitation: Rom. 2. 4. 5. The second thing to be observed is, that God's Ministers Rom. 2. 4. 5. ought not to surcease their pains in their ministery, though The Ministers must not surcease their pains in the ministery. they plainly discern that the estate of the people committed to their charge is altogether desperate, and past hope of recovery. For though there were no appearance of hope at home, yet he is painfully to persist in the work of the ministery, that he may convert those who are abroad, and want the preaching of the word, that so he may help to gather those into the Church which are elected, and increase the number of the faithful, as much as in him lieth. So when the Israelites, to whom our Prophet was sent, were past cure, he laboureth to convert the jews unto God. And so when the jews desperately refused the means of their conversion and salvation, the Apostles ceased not their labours, but turned to the Gentiles, and by their painful preaching endeavoured to convert them unto the faith. For howsoever our hearers profit not, there is a necessity that lieth upon us, and a fearful woe denounced against us if we preach not the Gospel, 1. Cor. 9 16. Whatsoever be the success of our labours, we 1. Cor. 9 16. are charged as we will answer it before God, and before the Lord jesus Christ, which shall judge the quick and the dead at his appearing; that we preach the word, and be instant in season, and out of season, and that we improve, rebuke, exhort, with all long suffering and doctrine: 2. Tim. 4. 1. 2. Whether the people 2. Tim. 4. 1. 2. will hear us or no, we must tell them of their sins, and give them warning of God's approaching judgements; and than though they die in their sins, yet we have discharged our duty, and shall save our own souls: Ezech. 33. 7. 8. 9 Ezech. 33 7, 8, 9 Those reproved, who surcease their pains in the ministery. The use hereof serveth to reprove those, who surcease their pains in the work of the ministery, because they cannot see the fruit of their labours, but contrariwise find, that the more diligently they preach unto their people, the more obstinately they contemn the means of their salvation, loath the food of their souls, and persist in their impenitency. For the neglect of other men's duties must not be an argument to make us neglect ours, but rather should make us more earnest in the work of the ministery. Neither do 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 bears and wolves yesterday, to become this day gentle as lambs, & innocent as doves, and of mockers of his word he can make zealous converts; of persecuting Saul, a preaching Act. 2. 13. 37. Act. 9 Paul. Besides, though they had certain assurance that they should never convert a soul of those people which are committed to them, nor build up any one in the faith of Christ, yet are they not discharged of their work, nor hereby have received a privilege of idleness; seeing when these who have often heard them, do obstinately stop their ears, there are perhaps others who would willingly have the benefit of their ministery. And though there were not, yet must we preach the word, even when we are assured that it is the savour of death unto death, because the Lord who hath set us on work, and will surely pay us our wages, is as well glorified by executing justice against obstinate sinners, as by showing mercy to those who are by his word moved to repentance and amendment of life. The third thing to be observed is, that as all men had need The danger of evil neighbourhood. to be admonished of their ways in the ministery of the word, so especially those which live near unto wicked and ungodly neighbours, who by their manifold inducements, allurements, and evil examples, are always ready to seduce them out of the way of righteousness into the way of sin. For this was the case of the people of the jews in this place, who being themselves corrupted, had the wicked Israelites for their neighbours, who by all means were ready to draw them more and more from God, into the byways of sin and wickedness; and therefore the Lord thought it good and necessary to stop them in these evil courses, not only by the admonitions of their own Prophets, who were purposely sent unto them, but also causeth our Prophet, who was sent to the Israelites, to admonish them to beware of being corrupted by their evil example. So when the people of Israel were to enter into the land of Canaan, where they should be compassed about with idolatrous Gentiles; how often and earnestly doth the Lord admonish them, to beware of being seduced from his worship and service, by their wicked example, and alluring enticements. And not without good cause are all good means carefully used in this case, seeing on the one side sin in it own nature is no less infectious than the plague or leprosy, apt to spread from man to man, family to family, city to city, and country to country; and seeing on the other side we are full of the gross humours of corruption, whereby we are exceeding apt to receive the infection; and therefore if the wholesome preservatives of admonition, instruction, and reprehension, be not often and carefully applied, we are daily exposed to certain danger of approaching destruction. The use hereof serveth to teach us, that as at all times we We must patiently hear ourselves admonished and reproved. be ready with all meekness and patience, to hear ourselves admonished, and our sins reproved, so especially when we are exposed to these temptations, and are in danger to be infected through the neighbourhood of wicked men; seeing they are stiff in evil, we weak in good; they earnest in drawing us into sin, and we weak in making resistance; they apt to infect us, and we as apt to receive infection. And for as much as we live in dangerous times, wherein faith, piety and justice exceedingly fail amongst men, and contrariwise all manner of sin and wickedness aboundeth upon the face of the earth; let us not only carefully watch over our own hearts and ways, that we may escape these dangers, but also let us be content to suffer the Lords watchmen to oversee us; and when they observing out declining from good things, coldness in holy duties, and proneness unto the sins of these sinful times, do out of God's word admonish us either publicly or privately of our defection and corruption, and exhort us to amendment, let us patiently hearken to their admonitions and exhortations, seeing we shall find all little enough to keep us from being carried away with the stream of common corruptions, and to preserve us from being infected with the contagion of these sinful times. Yea and not only let us hearken to the admonitions of God's Ministers in the ministery of the word; but also let private men in the fear of God both perform the duty of admonition, when they see their neighbour ready to fall into sin, or already fallen, and also when themselves need, be as ready to be admonished of their faults, as being an excellent means sanctified by God, both for the restraining of men from sin, before it is committed, and to restore them by true repentance when they have committed it. And this mutual duty of admonition is commended unto us, Leuit. 19 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke Levit. 19 17. thy neighbour, and not suffer him to sin. Hebr. 3. 13. Exhort one another daily, whilst it is called to day, lest any of you be Heb. 3. 13. Matth. 18. 15. Prou. 27. 5. 6. & 10. 17. & 15 32. hardened through the deceitfulness of sin. So Mat. 18. 15. Pro. 27. 5. 6. And so for hearkening unto admonition, it is likewise commended unto us, Pro. 10. 17. He that regardeth instruction is in the way of life, etc. And contrariwise, He that refuseth instruction, despiseth his own soul; but he that obeyeth correction, getteth understanding, Pro. 15. 32. Fourthly, whereas the Lord by his Prophet doth first admonish They who would avoid sin must also avoid the wicked company of sinners. the people of juda, to avoid the sins of the Israelites, and then in the next place doth dehort them from going to Gilgal, that is, from having any near familiarity or society with the superstitious Israelites, especially in their idolatrous service; hence we learn first in general, that whosoever will avoid sin, must also avoid the means whereby he might be induced to fall into it, and then more especially that he avoid the society and near familiarity of sinners, as being a singular inducement to draw men into communion of wickedness. This David knew well, and therefore being resolved to observe God's law, and seeing some kind of impossibility, that he should so do, if the wicked did frequent his company; in the first place he banisheth them, and then resolveth to go forward in his course, Psal. 119. 115. Away from me ye wicked, for I will keep the Commandments Psal. 119. 115. of my God. Sin is the canker of the soul; and therefore as the canker having infected one part of the body, goeth unto the next, till all be wholly corrupted; so sin having infected one person of a family, or one family of a city, stayeth not here, but infecteth the next, and so spreadeth by degrees till it have corrupted the whole body: this the Apostle showeth, 1. Cor. 5. 6. where exhorting them to excommunicate 1. Cor. 5. 6. the iucestuous person, he useth this as his argument, that A little leaven leaveneth the whole lump; noting thereby the infectious nature of sin, which through the corruption of one member tainteth the whole body: as therefore men carefully avoid the company of such as are infected with contagious diseases, to preserve their bodies in health; so should we much more carefully flee the society of those who are grievously infected with the diseases of sin, both because our souls are more apt to receive this spiritual contagion, than our bodies the other, and also because this infection is much more dangerous and pernicious. Yet more especially, we here learn, carefully to avoid the company of idolaters, because such is our inclinablenes We must carefully avoid the company of idolaters. thereunto, that by their example and persuasions, we may easily be corrupted. And this moved the Prophet here to persuade the people of juda not to go to Gilgal and Bethaven, lest entertaining near familiarity and friendship with the superstitious Israelites, they should be infected with their idolatry. So that here we learn, that the company of idolaters is to be avoided in two respects, 1. that we are not to have any near familiarity and friendship with them, in civil society. Secondly, that we must not join with them in their idolatrous service. In the former respect we are to observe this general rule, not to have any intercourse of dealing with them, further than human necessity requireth; as for example, when we sell our, or buy their commodities, which only then is lawful, or at least expedient, when we cannot conveniently use the like merchandise in such places where God's truth is professed and maintained. More especially, here is condemned the near contract of marriage between professors of true religion, & idolaters; the which was the sin of the faithful before the flood, which brought that universal deluge, first of sin, and then of water upon the whole earth, Gen. 6. 2. this was salomon's sin whereby he was Genes. 6. 2. 1. King. 11. 4. drawn unto idolatry, 1. King. 11. 4. and the chief cause of Ahabs' wickedness, because he had linked himself in marriage with idolatrous jesabel, as appeareth, 1. King. 16. 31. So 1. King. 16. 31. this is rendered as a reason, why jehoram the son of good jehosaphat, forsook his father's steps, and committed gross idolatry, because he married Ahabs' daughter, 2. King. 8. 18. 2. King. 8. 18. and this was the cause of judah's transgression, and Israel's abomination, because they married the daughters of a strange god, Malac. 2. 11. Hence it was, that when the people repent Malach. 2. 11. of this sin, they did not only leave off to marry wives of the Gentiles, but also divorced those whom they had already married, because they were notable instruments to incline them to idolatry, Ezra. 10. 1. 2. 3. The second thing which we here learn, is, that we must Ezra 10. 1. 2. 3. We must not communicate with idolaters, in their idolatrous service. not by any means keep company or communicate with idolaters in their idolatrous service: for whereas he doth dissuade the men of juda from going unto Gilgal and Bethaven, he principally intendeth that they should not come into their temples, which were consecrated to idolatry, nor be present with them at their idol service. This argument the Apostle doth purposely entreat of, 1. Cor. 8. where he dissuadeth 1. Cor. 8. the Corinthians from communicating with idolaters in their temples, at their idol feasts; because hereby they gave a grievous scandal to their weak brethren: and in the tenth chapter he telleth them, that they could not drink 1. Cor. 10. 21. of the cup of the Lord, and the cup of devils, nor be partakers of the Lords table, and the table of devils, vers. 21. intimating thereby, that as those who worthily communicate at the Lords table, are united unto Christ and made one with him: so they that communicate with idols in their idolatrous sacrifices and Sacraments, are thereby united unto idols, and made one with them, & consequently cease to be the members of Christ, for we cannot have communion with both, there being no more agreement between them, then between light and darkness. But here some object, that they may lawfully present their bodies at idolatrous service, so that they reserve their An objection of temporizers answered hearts for Gods pure worship. To which I answer, that if this assertion were true, then were all Gods holy Martyrs but simple men, who rather were content to endure exquisite torments, then give any outward approbation to idolatry; then were the three children far out of the way, who rather chose to be cast into the fiery furnace, than they would bow to Nebuchadnezers' Idol. But indeed it is far otherwise, for the Lord who hath created and redeemed as well the body as the soul, hath wholly appropriated, as well the one as the other, for his worship and service. So 1. Cor. 6. 20. Ye are 1. Cor. 6. 20. bought with a price, therefore glorify God in your body, and in your spirits, for they are Gods. Rom. 12. 1. the Apostle exhorteth Rom. 12. 1. us to offer our body a lively sacrifice unto God. And 2. Cor. 6. 17. Come out from amongst them, and separate your 2. Cor. 6. 17. selves, saith the Lord, and touch no unclean thing, and I will receive you. So Esay 52. 11. And the Apostle john doth exhort Esay 52. 11. us, to keep not our souls alone, but ourselves, that is, our whole person from idols, 1. joh. 5. 21. So in the second Commandment, 1. joh. 5. 21. the outward bowing to images is precisely forbidden. And of this there is great reason: for what husband having a wife, would endure that she should prostitute her body to commit whoredom, though she should never so deeply protest that she reserved her heart for him? how much less will the Lord admit such an excuse, when those who profess themselves his spouse commit spiritual whoredom with idols in their bodies? Again, they who go thus far, will not stay here, but in the end will worship idols, as well with their souls as with their bodies. This progress of idolaters the Psalmist excellently expresseth, Psalm. 106. 35. Psalm. 106. 35. where he saith, that first they mingled themselves with idolaters, and then they learned their works, and fell to worshipping their idols, and in conclusion became so superstitiously devout in their idolatry, that they did not stick to offer their own sons and daughters unto devils, which turned to their utter ruin. As therefore joseph when he resolued, not to commit adultery with his mistress, did flee out of her company, so if we would not commit spiritual whoredom with idols, we must have no society with them. Against this is objected, that the Prophet permitted Naaman's example, no precedent for temporizers. Naaman to bow himself in the house of Rimmon. I answer, that this bowing was in Naaman's intention a civil worship performed not to the idol, but to his master who did lean on him; which notwithstanding his own conscience condemned as a sin, in that being a convert, he vouchsafed the idol his presence, and bowed before him, though not unto him; and therefore he prayeth the Lord to be merciful unto him in pardoning this sin: neither doth the Prophet in saying, Go in peace, approve this action, but only dismisseth him with this civil salutation, as not being willing to discourage him at his first entrance into the profession of God's true religion, by imposing upon him this heavy task, to incur his masters utter displeasure, for denying unto him his service. The use hereof serveth: First, to reprove such as entertain near familiarity with idolaters; as for example, those who 2. King. 5. Those reproved who entertain near familiarity with idolaters. make choice of Papists, to be their intimate and inward friends, who exceed in all kinds of gross idolatry. Secondly, such as travel into Popish and idolatrous countries, being moved hereunto, either through mere curiosity to see fashions, or for some needless commodity, which can in no sort countervail the manifold dangers whereunto they expose themselves, by consorting with such as are still ready to allure them to commit idolatry. Thirdly, such amongst us, who either for wealth or friends, or some other worldly respects, link themselves in marriage with Popish idolaters, taking into their bosoms a serpent, which is still ready to tempt and entice them to break God's Commandments, concerning his pure worship, and to embrace idolatry and superstition, 2. Cor. 6. 14. 2. Cor. 6. 14. Lastly, their practice is here reproved, who either upon fantastical curiosity, or for commodity, or for fear of punishment, are ready to present their bodies before the idol of the Mass, and to bow before an image, imagining that they are to be excused, if they reserve their hearts for God. But let such know, that herein they rob God of his glory, in denying to make public profession of his true religion; they give a grievous offence to their weak brethren, who see their outward practice, and do not see their inward intention; they spoil the Lord of his right, in that they do not worship him in the whole man, but with a part only; they cast themselves into desperate danger, of making a further apostasy from God and his true religion, and of embracing idolatry both in body and mind; they deprive themselves of a good testimony of their own salvation; in a word, they Rom. 10. 10. deny jesus Christ and his truth before men, and therefore unless they repent of this sin, he will also deny them before his Father in heaven, as it is Matth. 10. 33. Matth. 10. 33. Fiftly, we here learn, that all places lose their dignity, and become infamous, when as they are defiled with sin, All places lose their dignity when they are defiled with sin, and consecrated to idolatry. and consecrated to idolatry; so famous Gilgal, which was ennobled by many memorable accidents which there happened, became through the idolatry there committed so infamous, and of such bad note, that the people of juda are forbidden to resort unto it. And Beth-el, which in former times was the house of God, by the like abuse became Beth-auen, a house of vanity. So Shilo which was greatly renowned, because God had set his name there, and placed therein his Tabernacle and Ark, the visible signs of his presence, became afterwards as remarkable for God's heavy judgements, as before it had been for his great mercies, through the grievous sins therein committed; so as the Prophet jeremy doth propound it, as a pattern and example of God's fearful wrath, to keep the people of juda from glorying in the Temple, jer. 7. 12. Psal. 78. 60. The like may be said of the Jerem. 7. 12. Psal. 78. 60. Temple itself, which in the first institution was the house of prayer, consecrated to God's public worship and service, but through the wicked abuse thereof, it became by Christ's own testimony a den of thieves, Matth. 21. 13. So jerusalem Matth. 21. 13. the holy city, is become an harlot; and whereas heretofore it was the place of God's 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 devils, the hold of all foul spirits, and a cage of every unclean and hateful bird, as it was prophesied of her, Apoc. 18. 2. Apoc. 18. 2. The use hereof serveth first to admonish us, that we read our lesson out of all these examples, which were written for our learning; namely, that we do not vaunt of our land & country, as being a place wherein the Church is seated, God's true religion planted, and his pure and sincere worship established and exercised: for if we securely go on in sin, sheltering ourselves from the heat of God's anger under the shade of these privileges; we shall in the end find that our country was never so famous in the fruition of God's manifold mercies, as it shall be infamous and reproached through the filthiness of our sins, and the fearfulness of God's vengeance, which he will execute amongst us. Secondly, it confuteth popish pilgrimages unto Rome Popish pilgrimages confuted. and the Holy land: for though these places retained still their ancient diguity, and maintained still Gods pure religion, yet have we no reason to go unto them to worship God; seeing in the time of the Gospel all difference of places is taken away. Neither are we now restrained to mount Gerazim, or jerusalem, or Rome, or any other place, but this only is required, that as God is a spirit, infinite, and omnipresent, so we worship him in spirit and truth, as it is joh. 4. 23. To this purpose joh. 4. 23. Hierome. one saith: Non Hierosolymam vidisse, sed Hierosolymis bene vixisse laudandum est: It is no commendation to have seen Jerusalem, but to have lived well at Jerusalem, that is praise worthy. Another saith: Non terrena sed coelestis Hierosolyma Bernard. epist. 319. ad Lelbert. Abbot. requirenda est, non pedibus proficiscendo, sed affectibus proficiendo: that is, We must not seek after the earthly but the heavenly jerusalem, not by pilgrimage on foot, but by bettering our affections. How much less than are we now to travail unto these places, seeing these Beth-els are become Beth-avens? and howsoever they were heretofore the places of God's worship, yet are they now utterly degenerate, being wholly devoted to turcism, Antichristianisme, superstition and idolatry: and therefore having lost their ancient dignity, and now become infamous, we are not to esteem them as they were, but as they are, nor to go unto them, lest they taint us also with their superstitions and idolatry. The Last thing which is here to be observed, is, that the All mixture between true and false religion condemned. Lord condemneth all manner of mixture between true religion and false religion, between his pure worship prescribed in his word, and will-worship, superstition and idolatry. For he could not endure that those who went up to Gilgal and Beth-auen, and communicated with idolaters, should swear by his name, and thereby make a kind of outward profession of his religion: he could not abide the halting of the Israelites between him and Baal, but putteth them to their choice, either to worship him alone, or Baal alone, 1. King. 18. The like place we have, 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 serve every one his idol, 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 threateneth to cut off all those who worshipped Zeph. 1. 4. 5. the host of heaven, and them that worship and swear by the Lord, and sweared also by Malchan. And this was the sin of the Samaritans, who worshipped the true jehovah, because they would avoid his punishments, but withal 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 will-worship is condemned. 2. Cor. 6. 14. 15. The reason why this sin is so straightly forbidden and condemned, is, because, first, there can be no communion between God and idols, between his true religion and will-worship, idolatry and superstition, according to that, 2. Cor. 6. 14. 15. What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath the beleener with the infidel? 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 kingdom, a master in his family, a husband in his marriage bed; the Lord is both our King, master and husband. He is a King, yea a glorious King, Psal. 24. and last verse, and he will not give his Psal. 24. 10. Esay 42. 8. glory to another, Esay 42. 8. and therefore he will rule us alone by the sceptre of his word, or he will thrust us from under his government, and give us over to be ruled by the tyranny of Satan, and our own corrupt wills. He is our master, Malac. 1. 6. who requireth all our service, or else will have Malac. 1. 6. none of it at all; because we cannot perform faithful service to two masters, especially being of a contrary disposition, Matth. 6. 24. He is the husband of the Church, Esa. 54. 5. Matth. 6. 24. Esay 54. 5. yea a jealous husband, who can endure no cotrivals in his love; and therefore if she will needs play the harlot with others, the Lord will divorce her from him, as being altogether unworthy to enjoy his love. The use of this doctrine serveth to admonish us, that we We must make no mixture between Christ's true religion and Popish superstition. carefully beware of making a mixture, between that true religion which we profess, and Popish superstition, that is, the religion of Christ, and the religion of Antichrist: for seeing they match, yea and far exceed even the Gentiles themselves in their multitude of idols, they having for every day in the year, & for every little village in a whole kingdom, and for every occasion and employment, a several Saint, to whom they give divine honour, by praying unto them, by erecting statues, images and temples for their honour, by dedicating and setting apart holy days for their service, by making vows, and offering oblations unto them, seeing they worship the Idol of the Mass, and creep to the cross, and to magnify their own merits, extenuate the all-sufficient merits of jesus Christ; therefore it is as possible to reconcile truth and falsehood, light and darkness, God and Belial, as Christian religion with Popish superstition. And therefore let those whom God hath in mercy severed from this Romish synagogue, harken to the Prophet's admonition, Come ye not at Gilgal, nor go up to Beth-auen: and let those who are already amongst them, harken to that voice which came down from heaven, Go out of her my people, and be not pantakers in her sins, that ye receive not of her plagues: Apocal. Apoc. 18. 4. 18. 4. ANd thus much concerning the admonition. Now follow the reasons whereby it is enforced, the which are of two sorts; the first are taken from their sins, the other from their punishments. Their sins are first generally propounded, namely, that they were undutiful, stubborn and rebellious, vers. 16. And then they are more specially expounded, to wit, that they had grievously transgressed the first table, by their gross idolatry, vers. 17. and the second also, both by intemperancy against themselves, and by their adultery and extorsion against their neighbours, vers. 18. Their punishments, which should discourage juda from imitating their sins, were two, the first was captivity, vers. 16. the other ignominy and confusion, vers. 19 And these are the particular branches, of this last part of the Chapter. Now we will entreat of them as they lie in order. Vers. 16. For Israel is rebellious as an unruly heifer: now the Verse. 16 Lord will feed them as a lamb in a large place. In which words are The exposition. contained two reasons, to dissuade juda from associating themselves in too near familiarity and friendship with the Israelites, & especially from joining with them in their idolatrous worship. The first whereof is taken from their sin, the other from their punishment. Their sin is contained in these words: For Israel is rebellious as an unruly heifer. The meaning is, that the Israelites were exceedingly contumacious and stubborn, and even wanton in their rebellion, and that they were become like outlaws, who had shaked off the yoke of God's government; for so the word Sorerah, which is here translated rebellious, is taken elsewhere, as Deut. 21. 18. If any man have a son, that is (Sorer) stubborn and rebellious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 21. 18. that is to say, who will not submit himself to his father's government, etc. Now this their rebellious stubbornness, is in lively manner expressed by a similitude taken from an unruly heifer, the which is here contracted, but may be thus explicated; as the heifer which is well fatted, by running in a fruitful pasture, groweth in time so wanton, that she contemneth her master, shaketh off the yoke, gaddeth abroad and skippeth over hedge and ditch into other pastures, rather for wantonness then for hunger; so the Israelites being fatted by God's manifold benefits grew thereby so wanton and rebellious, that they despised the Lord who said them, shook off the yoke of his government, denying to submit themselves to be ruled by his holy word, forsook the Temple which was appointed by the Lord to be their pasture, wherein he would feed them with his word and Sacraments, and broke into forbidden places, even the hills, groves, and idolatrous Temples, where for wantonness, and not for hunger, they fed themselves with the poisonous hemlock of idolatry and Heathenish superstition, refusing in the mean time the wholesome food of their souls, Gods pure and sincere worship, whereby they should have been fed to eternal life. In which similitude divers things are implied: first, that the Israelites were contumatious and rebellious against the Lord, and that beyond all bounds and limits of humanity; and therefore they are compared in their rebellion not with reasonable men, but with unreasonable beasts, to show their stupidity and brutishness in this their sin. Secondly, he intimateth their audacious stubbornness, whereby they were ready to resist God to his face, in that he compareth them not to such beasts as show their contempt of their master by their flight and running away, but to a stubborn and unruly heifer, which will not only shake off the yoke, but also put at her master with her horns. Thirdly, here is implied their unruly wantonness, which would not suffer them to continue in one and the same Church with the jews, as it were in one heard and one pasture, but caused them after a wild fashion to sever themselves from the rest, and to leap as it were over God's fence, to associate themselves with the Gentiles, in their more than brutish idolatry and damnable superstitions. Lastly, he here intimateth their wicked abuse of God's blessings, wherewith being as it were fatted and pampered to the full, they did not only ungratefully forget and forsake the Lord, but also rebelliously cast off the yoke of his government, and stubbornly opposed his will, and as it were in savage and brutish manner made head against him. Now what could be a more forcible dissuasion to restrain all amongst the people of juda, in whom there was any spark of grace, or dram of goodness, from consorting with the Israelites in near familiarity, and much more in their Heathenish idolatry, than this, that they were barbarous, yea brutish rebels against the sovereign Majesty and most mighty King of heaven and earth, who after an audacious manner resisted and opposed against God, as it were to his face, and who had separated themselves from God's true Church, and from the communion of Saints to join with the Heathen people in their idolatry, and that not being urged through any necessity, but of a wayward will and unruly wantonness, unto which they were come through the wicked and ungrateful abuse of God's blessings and plentiful benefits, wherewith they were fed and pampered, according to that, Deut. 32. 15. But he that should have been upright, when he waxed fat, spurned with his heel. Thou art fat, thou art Deut. 32. 15. gross, thou art laden with fatness: therefore he forsook God that made him, and regarded not the strong God of his salvation: Amos 4. 1. And this was the first reason, to dissuade the men of juda Amos 4. 1. from consorting with the idolatrous Israelites. The second argument is taken from their punishment, in these words; Now the Lord will feed them as a lamb in a large place. Whereby is signified, that the Lord would bring upon the people of Israel all kind of miserable calamities, in the land of their captivity, wherewith he would tame their stubborn unruliness, and humble their haughty pride. But let us descend unto more particulars. In this punishment here threatened two things are to be considered: first, the time when it should be inflicted: secondly, the punishment itself. The time is expressed in the present tense: Now the Lord will feed them. Whereby is signified, that seeing they were grown to such haughty stubbornness, in their rebellion, God would no longer endure it, but would take a speedy course to abate their pride, master their unruly stubbornness, and to tame their wantonness, by loading them as it were with calamities. The punishment itself is expressed by way of allegory: for as before he had signified their unruliness and rebellion, by a similitude of an unruly heifer, so now he setteth down their abject and miserable condition, under the similitude of a silly wandering lamb in a desert place. As though he should say, Because whilst I fed them plentifully with my benefits, they behaved themselves like wanton, stubborn and unruly beasts; I will out of hand strip them of my gifts, wherewith they are too much pampered, and so load them with miseries and calamities, that they shall become as mild and tame as silly lambs, wandering in the wilderness, and forsaken both of dam and shepherd. By which similitude the Prophet doth in most lively manner decipher the miserable condition of the people of Israel; for first, whereas sheep being sociable creatures, delight in company, and love to be in the flock; it is unto them irksome and tedious, when being strayed from the rest, they wander alone in desert places: but such tediousness of life the Lord threateneth against the Israelites; for seeing they would not associate themselves with the rest of his flock, the people of juda, nor would be content to be enfolded in his Temple, as it were in their safe sheepfould; but behaved themselves rather like wanton heifers, then like the Lords sheep, taking delight in gadding from the rest of their company and leaping into forbidden pastures; therefore the Lord threateneth, that seeing through wantonness they delighted in separation, he would so scatter them amongst the Heathen, that they should not have any flock to join themselves unto, nor no fellowship or communion one with an other, but should become like single sheep, scattered here and there in vast and desert places. And this is implied whereas he useth the singular number, saying that they should be feed, not as lambs flocking together, but as a lamb severed from the rest of his company. Again, the good and safety of the silly lamb herein consisteth, when as he is under the government and protection of his careful shepherd, and may satisfy his hunger, either by sucking his dam, or by nibbling the sweet grass in a pleasant pasture: on the other side, no greater misery can befall the silly lamb, then to be forsaken of the shepherd, abandoned of the dam, and to go wandering in the wilderness, amongst wolves and other savage beasts, especially being silly and simple in wit, unable to make any shift by policy to escape danger, feeble and weak, not able to make resistance against the least violence; and slow of pace, having no hope to save himself by flight. For what can the poor lamb do in this case, but wander up and down, fearing every shadow, and trembling at every noise, till he have spent his strength with bleating and crying for hopeless help, or is pined with hunger, or is made a prey of some ravenous beast? But this the Lord threateneth should be the condition of the rebellious Israelites; for because they would not be ruled by him their loving and careful shepherd, he excluded them out of his fold, and thrust them from under his government and protection; because they despised their mother the true Church, he severs and scatters them from her, so as they could not any longer suck her breasts, nor receive the milk of the word and Sacraments, for the relieving their spiritual hunger; because they could not be content to live in that fruitful pasture the land of Canaan, but like unruly heifers took their chief pleasure in ranging abroad, he threateneth that he would provide a place for them large enough, for they should have the whole world to wander in, after they were led into captivity, where their commons should be no less hard than full of danger; for it should not be unto them like the land of Israel and juda, which was like a pleasant pasture, hedged about on every side, with the strong fence of God's mighty power, and ever watching providence; but like a vast and desert wilderness, which being dry and barren, should afford unto them but bare and slender provision to sustain their lives; and being full of cruel and wicked men, as it were with so many wolves, bears, tigers, and lions, should give unto them continual cause of fear, of being devoured and destroyed, both in respect of their ravenous rage, and powerful malice; and also their own feeble weakness in making any resistance. And this also was an effectual argument to dissuade the men of juda, from associating themselves with the wicked Israelites, seeing if they were copartners with them in their defection and rebellion, forsaking Gods true Church, Temple, and religion, to join with them in their apostasy, superstition, and idolatry, they should also participate with them in all these calamities and grievous miseries. And thus much for the meaning of the words. The doctrines The Doctrines. which arise out of them are divers. First, generally we may here observe, that as by nature we are inclinable to follow That we are hardly drawn from bad company when we are entangled with it. bad company, so when we are once entangled with it, we are hardly drawn from it, with the best arguments and most effectual dissuasions. An example hereof we have in this place; for when the people of juda had found a wicked sweetness in the society of the idolatrous Israelites, they were hardly drawn from frequenting their company, and therefore the Lord thought it necessary by his Prophet, to use so many forcible reasons, some whereof are taken from the heinousness of their sins, and some from the grievousness of their punishments, to dissuade the men of juda from haunting the impions' fellowship of the Israelites. So how often and earnestly did the Lord charge the people of Israel, when they entered into the land of promise, not to make any covenant, not to have any society with the inhabitants of the land? as we may see, Exod. 23. 32. Deut. 7. 1, 2, 3, 4. Exod. 23. 32. Deut. 7. 1. 2. 3. Notwithstanding all which warnings, they kept them still amongst them, and would not quite expel them out of their country; as appeareth, judg. 1. 28. 2. 1, 2, 3. The like may be jud. 1. 28. 2. 1. 2 said of Lot and his wife, who were so bewitched with the pleasures of Sodom, that they would not leave that wicked company, though they had strong inducements so to do, both in respect that their sins were most outrageous, as also in that Gen. 14. they had already tasted of their punishments, being together with them spoiled of their goods and led captive, had not God stirred up Abraham to rescue them. Yea and when God had absolutely told them, that he would destroy Sodom, and was now purposely come to execute his fierce wrath upon them, yet they made such slow haste to departed, that the Angel of the Lord was feign to use a kind of forcible Gen. 19 16. 26 violence, and by strong hand to draw them out of the city. And after they were escaped the danger, though they had a direct prohibition from God, yet Lot's wise looked back, as being loath to departed, and longing to return into this sink of sin. So how miserably was good jehosaphat ensnared in that evil fellowship with Ahab and his family, in as much as neither their horrible idolatries, and heinous wickedness, nor Gods fearful judgements threatened and inflicted upon them, could wean him from their company, 1. King. 22. 4. & 2. King. 8. 18 2. Chron. 20. 35 36. nor restrain him from entering into the nearest contracts and alliances with them, to the utter corrupting and perverting of his house? Now the cause hereof is partly the corruption of our own The flesh and wicked worldlings are in near alliance. flesh, the greatest and worst part of ourselves, which, whilst we continue here, holdeth great correspondence and near familiarity with the world and wicked worldlings; and partly because wicked men have many worldly baits of pleasure, and profit, which like Circe her poisonous potions, do so bewitch us, that we have no power at all to flee from this wicked fellowship. But as Samson being spoiled of his strength, was made an easy pray to the Philistims, who put out his eyes, & made him like a slave to grind in their prison house; so these cursed dalila's use all their bewitching charms to rob us of our spiritual strength, and then we are easily surprised of our spiritual enemies, and have the eyes of our understanding so blinded, that we cannot see either the hellishness of their behaviour, or the fearful plagues which hang over their heads; nor have any power or desire to make any evasion out of their pleasing thraldom, until the Lord repair our strength by his holy Spirit, and work in our hearts a true hatred of their wicked tyranny. The use hereof is, that we learn hereby to hate the company We must shun the company of wicked men. of wicked men, as well when they smile, as when they frown, when they flatter and allure, as when they threaten and offer violence: seeing when they most fawn upon us, they most defile us; they mortally stab us, whilst they kindly embrace us; and whilst they are entered into most friendly parleys of peace and love, they are undermining our State, and plotting treacherous treasons against both our souls and bodies: especially let us be careful to withstand their first allurements, and turn away our eyes from their enticing baits, and even stop our ears against these Sirens songs, before we hear their charming notes: for if this worldly birdiime of wicked company, have once taken hold of us, like silly birds the more we strive, the more we shall be inveigled and made unfit to fly from them; and if we do but give them audience, they will so allure us with their bewitching tunes, that we shall have no power to withhold us from their company, though Syren-like they entice us to come amongst them, that they may devour and pray upon us. The second thing to be here observed, is, that both the The sins and punishments of wicked men, should wean us from their company. sins and punishments of wicked men, should be effectual reasons to dissuade the faithful from frequenting their company; for these are the arguments which the holy Ghost here useth, to dissuade the men of juda from resorting unto the Israelites, because they were rebelliously stubborn in their sins, and like unruly heifers had shaken off the yoke of government, and because by these sins they had made themselves liable to Gods fearful punishments of captivity, and manifold calamities, which in short time should be inflicted on them. Concerning the former, we are not to understand it of all sins, for than we should avoid all company in the world, for as much as all men are sinners; but only of such sins as being wilfully committed, are also obstinately defended. For when men are come to this pass, that they commit their sins against their knowledge and conscience, presumptuously and with an high hand against God, and that after they have been often instructed, admonished and rebuked, both in private conference, and in the public ministry of the Word; when they become like unruly heifers, stubbornly casting off the yoke of God's government, and do in rebellious manner oppose against God himself, defending their sins, and glorying in their wickedness, as the Israelites did in this place; then are we carefully to flee and avoid all manner of familiar friendship, and fellowship with them. For first, whereas the main end, why we should resort into the company of wicked men, is, to instruct, admonish and rebuke them, that so we may reclaim them from their wicked ways, and convert them unto God; for which purpose our Saviour kept company with publicans and sinners; this end is taken away through their contemptuous stubbornensse, and obstinate contempt of all these holy means of their conversion: for here our Saviour Christ's rule taketh place, that we must not cast holy things unto dogs, nor pearls before swine, lest they tread these precious jewels under their filthy feet, and turning again all to rend us, as it is, Matth. 7. 6. And his example also Matth. 7. 6. serveth for our direction, for when the Scribes and pharisees, obstinately opposed against the means of their conversion, and rebelliously set themselves against Gods revealed will, he giveth over their company, and consorteth himself with publicans and sinners. And secondly when there is no hope of converting them from their sins, in regard of their obstinacy and stiffness in rebellion, there is great fear lest they will pervert us in respect of our frailty and faint weakness in good courses. And therefore as all wise men being in health, do avoid the company of those who being infected with the plague, have the marks and tokens appearing upon them, because there is great danger of their infection, but no hope of the others recovery; so if we be endued with any spark of spiritual wisdom, we will carefully avoid those, who are deeply infected with the contagious diseases of sin, especially when as by their stubborn contemning of all holy admonitions and wholesome reprehensions, they evidently show that they are marked to destruction, and have the plain tokens of reprobation appearing upon them, seeing there is more danger that we shall be infected by their contagion, than there is hope that they should be cured by our admonitions. And this was holy David's practice, as appeareth, Psal. 26. 4. I have not haunted with vain persons, neither kept company with the dissemblers. 5. I have hated the assembly of the evil, and have not companied with the wicked. And Psal. 119. 115. Away from me you wicked, for Psalm. 26. 4 5. & 119. 115. I will keep the commandments of my God. Again, the imminent danger of God's fearful punishments, which hang over the heads of wicked men, should be an effectual reason to persuade the faithful to avoid their company, seeing that as the Lord doth often spare the wicked for the godlies sake, as appeareth, Gen. 18. 32. so he doth sometimes inflict temporal punishments upon the faithful, because they are in the company of ungodly men, as appeareth in the example of Lot, consorting himself with the Act. 27. 24. Gen. 18. 32. & 14 & 19 1. King. 22. Sodomites, Gen. 14. & 19 and of jehosaphat entertaining near familiarity and friendship with wicked Ahab, 1. King. 22. Those therefore who would not be destroyed with Corah and his accomplices, must separate themselves from them, Numb. 16. 26. and they must come out of Babylon, who will not Numb. 16. 26. Apoc. 18. 4. be partakers of her plagues, Apoc. 18. 4. The use hereof serveth to reprove such, as consort themselves Those reproved who comfort with wicked men. in near familiarity and fellowship with those, who by their daily practice show their unrecoverable and desperate rebellion against God, and their profane contempt of all goodness; seeing hereby they notably bewray their impiety towards God, and their extreme folly in regard of themselves. For if they had any true love of God, or zeal of his glory, they would not be familiar with those that hate him, nor yet grace such graceless imps with their company, who spend their whole lives to his dishonour; and if they had any dram of true wisdom, to provide for their own safety, they would not range themselves in the forlorn hope, nor venture their lives in that ship which is ready to sink; nor join themselves with such wicked companions, who having committed high treason against the great King of heaven and earth, are daily in danger to be attached, condemned, and led to execution. Thirdly, we may here observe, that customable living in Customable sinning maketh men brutish in their wickedness. sin, doth make men to become, not only inhuman and barbarous, but brutish in wickedness; and therefore it is usual with the holy Ghost to decipher the disposition of sinners, by comparing them unto brute beasts; as in this place he setteth forth the stubborn rebellion of the Israelites by likening them to an unruly heifer, who casting off the yoke, is ready with violence to run against her master. So the sottish folly of the adulterer is deciphered, when as he is compared to an ox led to the slaughter, Pro. 7. 22. and his beastly filthiness, Prou. 7. 22. when as he is likened to an horse, neighing after his neighbour's wife, jer. 5. 8. The Prophet Esay compareth sinners Jerem. 5. 8. before their conversion, unto savage beasts, as Lions, Leopards, Wolves, Bears, Asps, and Cockatrices, Esa. 11. 6. 7. 8. Esay 11. 6. 7. 8. And our Saviour Christ likeneth incorrigible sinners to filthy swine, and fierce bandogs, Matth. 7. 6. So the Apostle Matth. 7. 6. Peter compareth those who after some show and profession of religion, do make a relapse into their old sins, unto a dog returning to his vomit, and to a sow which being washed, walloweth again in the mire, 2. Pet. 2. 22. Yea the Prophet 2. Pet. 2. 22. Esay goeth further, and affirmeth, that ungrateful and rebellious sinners are worse than the brute beasts, Esay 1. 3. The Esay 1. 3. ox (saith he) knoweth his owner, and the ass his master's crib, but Israel hath not known, my people hath not understood. The use hereof serveth to show the wretched and base estate of rebellious and unrepentant sinners, seeing howsoever The wretched estate of impenitent sinners. they may ruffle it in their bravery, be honourable in their titles, and have the first place and chief seat wheresoever they come, yet are they no better than brute beasts; yea in truth they are far worse, as being in their disposition whilst they live more malicious, ungrateful and rebellious, and after death far more miserable; for well were it with them, if after they have led a brutish life, they might in their death be like unto the beasts which perish; but it shall be far otherwise, their death being unto them but an entrance into death eternal, and a passage into the torments of hell fire. Secondly, this showeth the malignant quality of sin, The malignant quality of sinners. which like Circe her poisonous potions, transformeth men into beasts, and maketh those who were created according to the most beautiful image of God, to be more ugly and deformed in God's sight, than the most brutish▪ and basest creature. The consideration whereof as it should make us most careful in avoiding sin, with all the baits, allurements and provocations which incite us thereunto; so when we are defiled and deformed with the foul and filthy spots of our transgressions, we should be as careful to apply unto us the precious blood of Christ by a lively faith, that thereby being cleansed and purged, we may be restored to our former beauty and perfection. Fourthly, we may here observe, that when a people professing Those who will not serve God, shall be made slaves to their enemies. religion, do cast off the yoke of God's government, and in the pride and stubborness of their hearts contemn all means of their conversion, than the judgements of God lie waiting at the door, and are ready to enter upon them; and because they will not submit themselves to be ruled by the sceptre of God's kingdom, he will thrust them from under his protection, cause them to be led into captivity, and suffer their enemies to tyrannize & insult over them. So in this place, because the Israelites were become like unruly Heifers, and would not bear the yoke of God's government, he threateneth that they should become the captives and slaves of their enemies, and under their tyrannical thraldom endure manifold miseries and calamities. Many examples might be brought to clear this point. In the time of the judges, when the people rebelled against the Lord, contemned his word, and denied him their service and allegiance, he gave them over into the hands of their enemies, as the Canaanites, Midianites, Philistines, and divers others. When the jews would not serve the Lord their sovereign King, he made them serve tyrannical Lords in a strange country, both before and since the coming of Christ. When Manasses and Zedechias would not regard the word of the Lord, but persecuted his Prophets, and made war as it were against Heaven, the Lord pulled down their pride, and broke their stubborn and rebellious hearts with the manifold calamities of a miserable captivity. And this is that which the Lord threateneth against the rebellious potentates of the earth, who in furious rage combined themselves against the kingdom of jesus Christ; namely, that he would vex them in his sore displeasure: and because they would not be ruled by the sceptre of his word, he would crash them with his sceptre of iron, and break them in pieces like a potter's vessel, Psalm. 2. 2. 5. 9 So our Psal. 2. 2. 5. 9 Saviour Christ hath taught us, that those his enemies who had shaken off the yoke of his government, and would not let him reign over them, should be haled into his presence and slain before his face, Luk. 19 27. Luk. 19 27. And surely this is just with God, that those who deny unto him their obedience and allegiance, which is the Lords lawful right, both in respect of their creation, continual preservation, and of those manifold benefits which they have received under his government, should be used as rebellious traitors, and feel the extremest rigour of his righteous laws; that those who will not be ruled by the sceptre of his word, should be cut off with the sword of justice; and that they who will not serve their gracious Lord, who richly rewardeth their imperfect service, with the undeserved wages of both temporal benefits in this life, and eternal glory in the life to come, should in their bodies be yielded up to the tyrannical government of their insolent enemies, who will reward their service with injuries, indignities, and manifold calamities, and both in body and soul, become the vassals and slaves of sin, Satan, the world, and their own unruly lusts, whose wages is eternal death, after a wretched and miserable life. The use hereof is, that we labour to conform ourselves in holy obedience unto the will of our heavenly King, and submit ourselves to be ruled by the sceptre of his word; and then he will keep us under his protection, defend us from the malice and fury of all our enemies, and greatly enrich us with his blessings and benefits. Whereas on the other side, if we deny unto him our allegiance, he will take no further charge of us, but will lay us open to the common spoil; if we be proud he will find means to humble us, if stubborn and unruly, he will take a speedy course to tame and rule us; and if like untamed heifers, we shake off the yoke of his government which is light and easy, he can hamper us well enough, by laying upon our necks the iron yoke of our tyrannical enemies, which will gall us not only to the quick, but even to the heart. Lastly, we may here observe, how wretched and miserable The miserable estate of those who are thrust from under God's protection. their estate is, who for their rebellious stubbornness, are thrust from under God's government and protection. For they shall be as a lamb in a large place: that is; as the poor lamb is in a most desperate condition, which wandereth alone in some vast wilderness, without any shepherd to tend & defend him, or dam to feed him, in danger either of pining, or of devouring; so alike wretched is their estate, who for their stubbornness and unruliness, are thrust out of Christ's sheepfold, from under his government and protection. For whereas whilst they were at his guiding, he led them into his green pastures, feeding them with his sweet milk, and pleasant grass of his word and Sacraments; now they are deprived of this food of their souls, & so spiritually pined and starved: whereas he fenced them in, and kept them from wandering, with the strong hedges of his benefits, and gentle chastisements; now the fence being taken away, they stray abroad, and wander up and down in the desert of this world, both pinched with want of all spiritual food, and exposed to all manner of desperate danger: whereas whilst they were under his direction, they were under his protection also; who by his providence and power defended them from worldly wolves, and bears, and from that ramping and roaring Lion, & fierce red Dragon Satan, who daily assailed and earnestly laboured to devour them: now being disarmed of his assistance, they lie open to the common spoil, being altogether unable either to sly away, or make resistance. And this was the state of the first rebellious sheep, our great grandfather Adam, when as by his Gen. 3. 7. sin he had made himself naked: this was the case of the Lords flock, the people of Israel, when as they also had Exod. 32. 25. made themselves naked by their idolatry, whilst they were in the wilderness; and into this condition they often brought themselves in the time of the judges. For howsoever whilst they served the Lord, they had prosperity, peace, plenty of all things, and were so hedged in on all sides, that all their enemies could not hurt them; yet when as they made a desection from under his government, and for their grievous sins were disarmed of his protection, how speedily did their enemies invade them? how sharply did they assault them? and how easily did they pray upon them? And finally when they made no end of provoking the Lord to anger by their sins, how miserably were they scattered like sheep without a shepherd, and made a prey to the savage beasts, the cruel Heathens; as the Lord threateneth in this place? The use hereof is, that we carefully keep ourselves in God's safe sheepfold and pleasant pasture, the true Church, and attentively hearken, and diligently obey the voice of our great shepherd, and so we shall not only be safe under his protection, but also be plentifully fed with his abundant blessings. Otherwise, if we leave our sheepish nature, and become unruly like untamed heifers, the Lord will let us range at large, pinch us with penury, and expose us to all the former dangers. ANd thus much in general concerning the sins of the Israelites, namely, their stubborn rebellion; which the Prophet useth as an argument, to dissuade the men of juda, from associating themselves with them. In the next place he doth more specially express the particular sins, which most reigned amongst them, the which are of two sorts: first, their sins against the first table, in this verse: and secondly, their sins against the second table, in the verse following. Their sin against the first table was their idolatry, in these words, Vers. 17. Ephraim is joined to idols: Verse. 17 let him alone. Which words contain two things: first, a reason The exposition. to dissuade the men of juda from accompanying the Israelites, in these words, Ephraim is joined to idols: and secondly a repetition of the general dehortation, whereby it is reinforced, in the words following, let him alone. Concerning the former: here by Ephraim we are Synecdochically to understand the ten Tribes of Israel, which made a defection from the house of David, and joined with jeroboam. But Ephraim one of the ten, is here and elsewhere principally named: first, because it was at this time chief of all the rest, both in honour and wealth. Secondly, he nameth Ephraim only, to upbraid his unthankfulness, in that he had abused Gods extraordinary mercy towards him; for whereas he had of the mere mercy and love of God, received the pre-eminence before his elder brother Manasses, in his great grandfather jacobs' blessing, and the privilege of the birthright, the which also the Lord verified by the event, this should have moved him to extraordinary thankfulness and obedience; he contrariwise did not only himself make a fearful defection from God, and his pure religion, but polluted also the whole kingdom with his superstition & idolatry, and became the head, and first mover of this horrible Apostasy. Lastly, he here nameth Ephraim, rather than any other Tribe, because jeroboam the son of Nebat, and other idolatrous Kings, which were the setters up, and maintainers of idolatry, were here-hence descended; so that as hereby he taxeth the whole Tribe, as being principal ringleaders to idolatry, so especially the Kings & Nobles of this Tribe, which by their authority, example, and practise, drew not only them, but the other Tribes also, to idolatry and superstition. It is further added, that this Ephraim is joined to idols: the word signifieth a continued act of time, namely, as they had in former times, so they continued to join themselves to their idols: where he understandeth such a joining and conjunction, as is between the fornicator and the harlot, who by their whoredom so join together, as that they become one flesh: implying hereby that they and their idols were united together, in such a near and inseparable knot, that there was scarce any possibility, that they would ever admit of any disunion and separation. And this was the manner of their conjunction. The things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they were joined, were their idols. The word here used, is derived from an Hebrew root, which signifieth sorrow, grief, and terror, and therefore junius translateth it, Coniunctus est terriculis Ephraim, whereby is implied that the worshipping and serving of idols, never bringeth any sound comfort, peace of conscience, or cheerful devotion, but grief and servile fear, anxiety and trouble of mind. And this is the meaning of the first part of this verse. Now upon this reason alleged, the former dehortation is urged and enforced, in these words, Let them alone. The which many learned Expositors understand, as the speech of God to the Prophet; as though the Lord seeing the stubborn perverseness of the people, who by no means would be reclaimed, should enjoin his Prophet to surcease his labours, and to give them over as being a desperate cure. But I rather take it, to be the speech of the Prophet himself to the people of juda, dissuading them from intermeddling with the Israelites, because they were such gross idolaters, as were now become past hope of amendment. And I thus expound it: first, because the main drift of this second part of the chapter, is to dissuade the men of juda from associating themselves with the idolatrous Israelites; and therefore as in the 15. verse, he dehorted them from coming into their company, so now he admonisheth them not to intermeddle, or have any dealings with them. And secondly we see, that after this restraint, the Prophet still continueth his labours in the work of his ministery, which he would not have done, had the Lord by his prohibition enjoined him to desist; for it is a fault to fight, when the Lord soundeth the retreat, as well as to stand still, or flee back when he soundeth the alarm to battle. And Hosea should have offended, if he had preached, when the Lord had enjoined him silence, as well as jonas in detracting his labours, and in not speaking that which God had put into his mouth, when he sent him on his message: although I deny not, but that the Lord doth sometimes use rhetorical and semblable prohibitions in this kind, not that he would have the event accord with the outward letter, but to put the secure people in mind of the desperateness of their condition, and to awake them out of their spiritual lethargy; but I see no reason why we should run to figures, when the plain sense better accordeth with the scope of the place. The meaning than is, that juda should let the Israelites alone, and have no manner of familiarity, or intercourse of dealing with them. For whereas they might pretend, that they therefore conversed with them, that by their admonitions, they might reclaim them from their idolatry: he taketh away this objection, by showing that they were so desperately addicted to their idols, and so as it were glued unto, and incorporated with them, that there was no hope of any separation; and therefore seeing there was no likelihood of their reclaiming, it was the best course not to meddle with them; for well might they make them worse, but it was not like they could make the other better; well might they allure them to communicate with them in their superstitions, but it was scarce possible to dissuade them from their idolatrous and false worship. Again, as our Saviour saith in another case, they had Moses and the Prophets, the Luke 16. book of God's law, & faithful Expositors to make it clear to their understandings, and to admonish them of their evil ways, and therefore it was likely, if they would not give them the hearing, then much less would they regard their private admonitions. And this is the meaning of the words. The doctrines The doctrines. which arise out of them are these. First, we here learn, that the greatness of those that offend, either in respect of honour, The greatness of the sinner doth aggravate the sin. power, riches or other God's blessings, doth not take away or extenuate the fault, guilt or punishment of sin, but rather doth increase and aggravate them. Because Ephraim was the principal Tribe amongst the ten, and most abounded with all manner of God's blessings; therefore in the first place he is accused, as being more sinful, than all the other Tribes, and in the general indictment, he beareth the name of all his confederates, as being in respect of his greatness, more guilty of sin then any of his brethren. So because the Lord had advanced the people of Israel, above all the nations round about them, and had privileged them with extraordinary blessings, both temporal and spiritual above all their neighbour countries, therefore their sins and rebellions were much more heinous and abominable in God's sight, and their punishments much more grievous, 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 giveth them the pre-eminence in wickedness, above Sodom itself; especially in that they had abused Gods more rich mercy, and wilfully withstood the means of their conversion and salvation, which the other wanted, as he showeth at large, Ezech. 16. And surely not without reason, are those to be condemned as the most grievous malefactors, who being most highly advanced by God in the fruition of all his gifts and blessings, do notwithstanding dishonour him by their sins, and with an high hand rebel against him. First, because to their other sins, they add horrible ingratitude, a vice odious to God and man: for whereas God's bounty should oblige them to duty and obedience, they forgetting or neglecting the author of their preferment, abuse his own gifts to his dishonour: and like unthankful rebels being advanced and enriched by their Sovereign, use all their credit, power and wealth to strengthen them in their rebellion. Secondly, because those who are advanced above others, in honour, power, and riches, are seated as it were upon a hill, and in the eye of all men, whereby it cometh to pass that their sins are exemplary, and so they do not only offend God themselves, but also draw others to imitate their wickedness; and hereby their single sins are doubled and redoubled upon their sinful souls, according to the number of those who are corrupted by their evil example. The use hereof serveth to stir up all whom the Lord hath The more we are advanced, the more should be our thankfulness. advanced above others in his blessings, that they earnestly labour to exceed others in thankfulness and obedience. Otherwise if they being unmindful of God's benefits rebel against him, and dishonour his name by their sins; they shall be condemned and punished not only as ordinary sinners, but also as ungrateful rebels, and as chief captains and ringleaders, who by their example have drawn others into the like transgressions. Secondly, those who are of a mean estate may here learn The smallness of our receipts causeth short accounts. contentation, seeing by the smallness of their receipts, they have the benefit of short accounts; and the lower their condition is, the more they are privileged from the guilt of other men's sins. For whereas those who are in eminent places, are exposed much more to the boisterous storms of manifold temptations, and when they fall like high buildings beat down inferiors, as it were under cottages, with their ruins; those who are but of mean quality, do not lie so open to these blasts of trial; or though they be overthrown in the day of tentation, yet commonly they are only guilty of their own fall, there being few or none that by their example are drawn into their sin. Secondly, we here observe, that such is the near conjunction between idolaters and their idols, that they most The near conjunction between idolaters & their idols. hardly admit of any separation: for as in corporal fornication, the adulterer is so joined with the adulteress, that they become one flesh; whereby it cometh to pass, that they so desperately dote one upon another, that neither the loss of their credit, nor the impoverishing of their estate, nor the manifold mischiefs which accompanied their sins in this life, nor the eternal torments of hell fire, which are threatened against adulterers in the life to come, can wean them one from another; so in this spiritual whoredom, the idolater doth in his heart and affections so cleave unto his idols, that he neglecteth his fame and reputation with the godly, consumeth his wealth and substance, contemneth Gods heavy judgements denounced against idolaters, both in this life and the life to come. And this was the estate of Ephraim in this place, who so firmly cleaved unto their idols, that they could by no means be severed, neither by God's alluring promises, nor terrifying threats, neither by his mercies, nor by his judgements, neither by the public preaching of God's Prophets, nor by the private admonitions of their brethren; and therefore the Lord commandeth the men of juda, 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 have in the book of God. Although Laban long enjoyed the company of holy jacob, and plainly saw the manifold blessings which the true jehovah multiplied upon him, yea and upon himself also for jacobs' 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 gave unto them his law, wherein he prescribed his true worship, and restrained them from idolatry, and confirmed this law by powerful miracles, and by continual experience gave them to understand, that he blessed them with all his benefits when they worshipped him according to his revealed will, and contrariwise multiplied his plagues upon them, when they worshipped idols; yet so wholly were they possessed with a spirit of fornications, that all this would not restrain them from this sin, nor reclaim them from their idolatry, when they had addicted themselves unto it. So although the Lord had punished the land of juda with captivity and desolation, and had sent his Prophets unto them that remained, to ascertain them that their idolatry was the chief cause of all their miseries, yet they rebelliously contemn the word of the Lord, and desperately resolve to continue in their idolatry, jere. 44. 16. 17. 21. 22. The like may be said of jeroboam, jere. 44. 16. 17. 21 22. Ahab, and the rest of the idolatrous Kings, who after they had joined themselves with idols, could by no means be ever parted from them, neither by God's word, nor by his miracles, by his benefits nor by his punishments. And even in our own days do we not see that the idolatrous Papists having wedded themselves to their superstitions, will by no means admit of any divorce and separation, but shutting their eyes against the light of God's truth, and hardening their hearts against all those holy precepts whereby idolatry and superstition is forbidden and condemned, impudently persist in their evil courses, choosing rather to raze out that which was written by Gods own finger, and to mangle and maim the commandments of almighty God, which prohibit the making and worshipping of images, then to suffer their idolatrous superstitions to be rooted out of their hearts, or to admit of any division or separation between them and their idols? The use of this doctrine is, that when any are suitors unto We must prevent the beginnings of idolatry. us in the behalf of idols for our love, we give them a speedy answer, and forbidden the banes when they are first published, alleging for ourselves, that we are already married to our husband Christ, and therefore cannot entertain their love, unless we would become notorious strumpets; that we have already received Christ into our hearts, and therefore there is no place there for idols, seeing there can be no communion between them; that we are the temples of the holy Ghost, which hath no agreement with idols, as the Apostle speaketh, 2. Cor. 6. 16. Yea let us, not only abhor 2 Cor. 6. 16. this spiritual whoredom in the grossest kinds, but also withstand all means and occasions thereof, making with job in another kind a covenant with our eyes, that we will not look upon these alluring harlots; and stopping our ears against all those bewitching panders, who solicit for them, and woo our hearts from God and his pure worship. Otherwise such is the inclinableness of our hearts to idolatry and superstition, and in so near a bond of love is corrupted nature and our fleshly part united with idols, that if we give way to the first motions, and suffer our hearts and affections to be joined with them, the knot between us will prove inseparable, and no persuasions will withdraw us from them. Thirdly, we here learn from the name which the holy Idolatry and superstition. bringeth no true comfort, but horror and anxiety. Ghost giveth unto idols, that they do not give unto those who are devoted to their service any true comfort, or sound joy, or peace of conscience, but contrariwise, horror and scare, disquietness of mind, and just cause of grief and sorrow, in respect of the manifold miseries & calamities which they bring to both soul, body, and state in this life and the life to come. For whereas those who serve the Lord the Prince of peace and God of all consolation, may certainly expect from him peace of conscience, in the midst of all worldly garboils, and true comfort when they are compassed about with all calamities; contrariwise they who worship idols, serve Satan the prince of terror and fear, who continually tormenteth his vassals with perplexed minds, and troubled consciences, and draweth them to their devotions by dreadful apparitions, and affrighting terrors, having no ground to give unto them whereupon they may build any sound comfort. Whereas those who truly serve God according to his revealed will, may securely expect help in the time of trouble, and protection and deliverance in the time of danger, because he is omniscient and knoweth our estates, omnipotent, and can relieve us, & most kind and gracious, and will not withdraw his helping hand when we stand in need: contrariwise these idols are blind and cannot see us, impotent and cannot help us, without any love, yea without reason, sense, and life, and therefore regard us not when we most implore their aid. Of the former we have an example in Elias, who worshipping the true God in a true manner, was heard of God, magnified in the sight of the people, by an admirable miracle, and protected and delivered in the midst of all dangers; of the others in Baal's Priests, 1. King. 18. who by worshipping their idol, got nothing but wounds to their bodies, anguish and perplexity to their minds and souls, and utter destruction to them both. The like reward had jeroboam, Ahab, and the rest of the idolatrous Kings, for their zealous devotions, and painful service which they performed to their idols. The use of this doctrine is that, which the Apostle john teacheth us, 1. joh. 5. 21. that we keep ourselves from idols, 1. John 5. 21. and preserve our bodies and souls pure and undefiled from the filthy spots of this spiritual uncleanness. And this we shall do, if we resist and withstand the first beginnings and degrees of idolatry, and in God's worship and service submit ourselves to be guided by the strait line of his holy word, neither declining on the right hand, nor on the left; or if we have been already seduced, and joined with idols, I mean in the worshipping of Saints, Angels, and Images, unto which kind of idolatry the Papists allure us, both by their doctrine and example; then let us betimes break off this fellowship, whilst yet there remaineth some hope of separation. For if when in our heart and affections, we are first joined and glued unto them, we pull ourselves asunder with an holy violence, we shall find the separation almost as easily achieved, as attempted, the union being green and weak: but if we be hardened and strengthened in this conjunction, by long time and custom, we shall find that the whole wood will as easily break in sunder, as the joint, and as soon will the body part with his members, and the soul admit of a willing divorce from the body, as we being thus joined, may be severed from idols, unless we be plentifully watered with the dew of God's word, and be thoroughly warmed with the fire of his holy Spirit, and so being suppled, be made pliable to Gods will. Lastly, we here learn, that when men have long withstood We must give over those who are past cure, and not intermeddle with them. the means of their salvation, and are hardened in their sins, so as there is no hope of doing them good, by our holy admonitions, instructions, exhortations, and reprehensions, then are we to let them alone, and not to intermeddle with them: first, because we shall expose Gods holy ordinances to pollution, and subject them to the proud contempt of rebellious and malicious men, contrary to the admonition of our Saviour, Matth. 7. 6. Give ye not that which Matth. 7. 6. is holy to dogs, nor cast ye your pearls before swine, lest they tread them under their feet, and turning again all to rend you. And secondly, because there is much more danger that they will make us worse, then hope that we shall make them better. For sooner will these incurable lepers, taint us with their leprosy of sin, than we shall cleanse them by our best approved medicines; and being so deeply infected with the plague of wickedness, that the marks and tokens of death and destruction appear upon them, there is no show of hope, that we should restore them to their spiritual health, but there is great cause of fear lest they infect us with their contagion. It is true indeed, that though their pestilent vices were apt to taint us, yet if we were not as apt to be tainted, there were no such great danger; but here it is far otherwise; for as their poisonous contagion is fit to infect us, so in respect of the gross and corrupt humours of sin, which remain even in all those who are regenerate, we are as apt to receive the infection; and therefore we have small reason to thrust ourselves into their company, when it evidently appeareth that their diseases are desperate and past our cure. Again, if we haunt the company of wicked men, and entertain The evils that redound to those who frequent evil company. near familiarity and friendship with them, either we must be silent when we see their faults, or else admonish and reprove them; if we smother them in silence, and can be content to hear and see God dishonoured, then do we show our want of the love of God, and zeal of his glory, & have a manifest argument against our own souls, that we are none of his children: for what son having any natural affection in him, can hear his father slandered and abused, and hold his peace? yea and we show our hatred also against the party, what show of love soever we pretend, if we neglect seasonable admonitions and reproofs, and become accessaries to his sins, as the Lord plainly implieth, Levit. 19 17. Levit. 19 17. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. On the other side, if we reprove desperate sinners, we shall not only cast these holy things unto dogs, and pearls before swine, who will tread them under their unclean feet, but we shall ourselves be endangered, lest like furious bandogs they turn again, and all to rend us, either by railing speeches and uncivil taunts, or by open violence and desperate fury. If we like of their wicked courses, we are not much better than they: if they be irksome and grievous unto us, why do we by haunting their company, seek our own sorrow? The use of this doctrine serveth to teach us, that under no colour of excuse we frequent the company of such, who are so far spent in the sickness of sin, that there is no probable hope of their recovery; for seeing they are strong in evil, we weak in good; they wholly corrupt, we but in part regenerate; they striving with all the powers of their heart, mind and soul, to draw us unto their sins, and we faintly opposing, either to persuade them from their wickedness, or to stand in our own uprightness: in a word, seeing we labour against the stream in our course of righteousness, and they have both wind and tide in their course of sin, let not us grapple with them, foolishly imagining that we can force them upward, seeing upon so much advantage as they have against us, they are much more likely, not only to hinder our progress in godliness, but to carry us with them down the stream of vice and wickedness. ANd thus much concerning their sins of idolatry, against the first table. In respect of the second, they sinned two ways. First, against themselves by intemperance. Secondly, 'gainst their neighbours. And these sins were either common to all the people, to wit, their whoredoms and uncleanness, or peculiar to their Magistrates, namely, their bribing and extortion. All which are comprised in these words, Vers. 18. Their drunkenness stinketh, they have committed Verse 18 whoredom, their Rulers love to say with shame, Bring ye. Or thus, Their drink putrefieth and stinketh: or as others read, Their drink is refractarious & rebellious, they continually commit whoredom, their Prince's love to say with shame, Bring ye. Which words are not in number so many, as are The exposition. the interpretations divers, which are by divers Expositors given of them: but I will propound only those which seem most probable, and insist in that which best agreeth with the drift of the Prophet, and circumstances of the place. Some expound these words allegorically, understanding by drink, or drunkenness, that they were made spiritually drunken, with their unbridled love of superstition, and being thus besotted, they committed spiritual whoredom, that is, idolatry without shame. But as I take it, allegories in expounding the Scriptures, are like oaths in speech, never good, but when they are necessary. Besides, he had spoken of their desperate love towards their idols in the former verse, comprehending under it the sins of the first table; and therefore it is not likely, that in this brevity of speech, he doth inculcate and reiterate the same thing, but rather useth a new argument to dissuade the men of juda from frequenting their company, namely, because they were guilty of the breaches of the second table also; of which he giveth three instances, to wit, their drunkenness, adultery, and bribery, under which he compriseth all the rest. But let us come to more particulars. Their drunkenness stinketh, or, their drink putrefieth and stinketh, as the word here used signifieth. Which words amongst many others, have these three interpretations. Some read them thus, Their Drusius in Hosea. drink is gone back; namely, from his first quality and condition, and so soureth and corrupteth: for in the proper and Sur. primary signification, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to go back. Whereby they understand by a metonymy of the cause, that they were gone back and degenerate from their first state of integrity, and had made a defection from God: according to that, Esay 1. 22. Thy silver is become dross, thy wine is Esa. 1. 22. mixed with water. But as I take it, this doth not so well agree with the scope of the Prophet, nor fitly cohereth with the words following, as after shall appear. Others read them thus; Their wine is refractarious or junius. rebellious: that is, (understanding them by the same metonymy) their excessive drinking of wine and strong drink, maketh them refractarious and rebellious: according to that, Prou. 20. 1. Wine is a mocker, and strong drink is raging: that Pro. 20. 1. is, it maketh men to mock and rage. And this translation is very probable: first, because the word may well bear it; for strong drink maketh men refractory, and to run back, as an unruly heifer, when her master putteth on the yoke, runneth backward, and will not suffer the yoke to come upon her neck. And thus the same word is used, Hosea 7. 14. Hos 7. 14. And they rebel against me. Again, this well agreeth with the drift of the place; for before he had said that Israel was rebellious, as an unruly heifer: and here he showeth what was the cause of their untulinesse; namely, their excessive drinking of wine or strong drink. Lastly, others read them according to our translation; R. D. Kimhi. Comment. in Hos. & in lib. radic. & Mercer. in Hos. their drunkenness, or their drink corrupteth and stinketh. In which sense, the Prophet alludeth, to the quality and condition of drunken men, who gull down such excessive store of wine and strong drink, that their stomachs being not able to digest it, it there putrefieth, corrupteth, and stinketh; and so they annoy the standers by with their unsavoury breath, filthy belchings and vomitings; as the Prophet Esay also speaketh, Esay 28. 8. And this interpretation I embrace Esa. 28. 8. above the rest: first, because the word may well bear it; for then drink is said to go back, when it loseth it natural virtue, degenerateth, soureth, and corrupteth. Secondly, because, as I take it, it best fitteth with the scope of the Prophet; which is not so much to show the effects of these sins, as that drink or drunkenness maketh men unruly and rebellious, as to set forth these odious sins themselves; namely, that they were addicted to beastly drunkenness, whoredom, and bribing; and therefore not to be conversed withal with any that made conscience of their ways. And thus the two other sins are to be understood in themselves, & not in their effects. Lastly, this interpretation is most familiar, simple, & plain, without either trope or allegory; and therefore offereth less force to the words then the other. The meaning than is, that they were addicted to this sin of drunkenness, and that in such brutish manner, that even their very breath was noisome, and all their whole carriage so beastly and shamelessly loathsome, as that it might be an effectual argument to wean from their company, not only those amongst the men of juda, who were religious, but even all such as had in them any civility or humanity. The next sin which here he layeth to their charge is, that they committed whoredom; which some also understand of spiritual fornication & idolatry: but I rather understand it of their carnal whoredom and adultery, of which they were also guilty; as before appeareth, verse 11. And so these sins of drunkenness and whoredom are fitly joined together, as the cause & the effect: for sine Cerere & Libero friget venus, drunkenness is a preparative to uncleanness, and as it were the wood or oil wherewith this fire of lust is kindled and nourished. Now further he implieth, that they were not in any moderate sort given to this sin; for he redoubleth the word in the original text; whoring, they whored: that is, they continually lived in this sin, without measure or shame. And this also was an effectual reason to withdraw the men of juda from their company, seeing they lived in an infamous and odious sin, and also were likely to infect and corrupt them by their wicked example; the sin of uncleanness being in it own nature an infectious and spreading sin, apt to poison all who come near them that are tainted and infected with it. The third & last sin is bribing & extortion, in these words; Their ruler's love to say with shame, or shamefully; Bring ye. In which words we are to consider the persons who committed this sin, and the sin itself. The persons were their rulers and magistrates. The word signifieth their shields: whereby is implied; first the office and duty of good magistrates; namely, to shield and defend their subjects from outward violence, injuries, and oppressions: and secondly, the sin of these rulers, & the miserable condition of the people is hereby showed & aggravated; both in that the magistrates, whose chief care and study should have been to defend the people, to right their wrongs, to execute judgement, and repel outward injuries, did greedily bend their minds to covetousness, & both forgetting their place, & neglecting their duty, gaped after bribes: & also in that hereby, nothing could follow but horrible disorder in the state, when as those who should have been the correctors and punishers of vice, and the rewarders of virtue, sought only their own private gain, and spent all their time and whole endeavours in hunting after bribes and rewards, as after a pray; whereby all manner of licentious liberty was given unto the people of running headlong into all manner of sin, seeing their governors regarded them not; or though they should call them into question, yet they could easily blind their eyes, and stop their mouths, and tie their hands with rewards and bribes. And these were the persons. The sin is both expressed, and also exceedingly aggravated. Their sin laid to their charge, is their bribing and extortion; which as it is in itself evil, so it is of worse consequence; for it utterly perverteth all justice and righteous judgement, and maketh those who should be unpartial judges, respecters of persons; as appeareth, Deut. 16. 19 The reward blindeth the eyes of the wise, Deut. 16. 19 and perverteth the words of the just. Now this their sin is aggravated by their manner of committing of it, and that both in respect of their inward affection, and also their outward carriage and demeanour. For the former it is said, not only that they were content to receive gifts, when they were offered, but also that they embraced this sin in their heart and affection, and were far in love with their vice; for they loved to say, Bring ye. For their outward carriage of it, it is said, not only that they loved to receive gifts when they were offered, and thrust upon them, but that they were grown to such an height of impudency and injustice, that they did not stick openly to profess their bribing, and by word of mouth to require rewards, wring and extorting from them gifts by direct speeches, when either they would have them wink at their faults, or administer judgement, or dispatch their business. Yea, and this they did not in any modest or shamefast manner, but shamefully. The word here used may be referred either to the manner of their requiring rewards, that shamelessly and with a brazen forehead, they called for bribes, and covenanted before hand to have rewards for any business which they dispatched; or it may be referred to the rewards which they required, namely, that they called for shameful rewards, either in respect of their quantity, that they required great rewards, for small businesses; or in respect of their quality, that they were the rewards of unrighteousness, given and received for the betraying of justice and truth, for the upholding of the wicked, and discountenancing of the just; for the cleared or acquitting of the faulty, and for the condemning of the innocent. And this is the meaning of the words. The doctrines which we learn out of them are these: first, that drunkenness The doctrines. is an odious and loathsome vice which strinketh in the That drunkenness is an odious sin. nostrils of God and men. It is abominable to God, as in many other respects, so especially because the drunkard maketh his belly his god, unfitteth himself for all duties of God's worship and service, and most grossly and ungratefully abuseth his good creatures, to the furthering of him in wickedness, as I have elsewhere more largely proved. So likewise it is loathsomely stinking before men; for not only do they offend men's eyes, in beholding their filthy carriage and behaviour, and their ears by their foolish railing or ribald speeches, but also their smell, for their noisome sluttishness even infecteth the air, and their very breath is a strong argument to make this sin odious, so that though there were no impiety in it, yet we were to abhor it because it is so loathsome. The use hereof is, the same which the holy Ghost maketh in this place, namely, that it serve for a strong dissuasion to restrain us from such company as are addicted to this sin of drunkenness; for not only are they to be avoided as wicked 1. Cor. 5. 11. men▪ both in regard of this sin itself, and all other abominable wickedness which is the usual fruit thereof, lest accompanying them we be alured to join with them in their sin; but we are to avoid these living carrions, because they infect the air with their breath, and annoy their company with their loathsome slutrishnes. The second thing which we here learn is, that we are We must carefully avoid the company of adulterers. with like care to avoid the company of such as are addicted to the sin of whoredom, though we had no other reason to restrain us. For this the Lord himself useth as an effectual reason in this place, to dissuade the men of juda from accompanying the Israelites, because they continued in the sin of whoredom, wherewith they were likely to taint and infect those who entertained near familiarity with them. The force of which reason will more clearly appear, if we consider not only that the evil example of unclean persons both by their ribald words, and unchaste behaviour, is apt to corrupt, and that in regard of our proneness and natural inclination to this vice, we are as apt to be corrupted; but also that adulterers have many wiles to beguile us, many baits to allure us, and impudent foreheads in venturing to give the assault to our chastity: as appeareth in the example of joseph's Mistress, who having gotten the advantage of his company, solicits him to this sin in a plain and shameless manner; in Lot's daughters, who came to that height of impudency, that they shamed not to entice their own father; in the people of Israel, inveigled with the Numb. 25. 1. alluring charms of the cursed nations; in Ammon defiling his own sister; and in the shameless harlot, described in the 2. Sam. 13. Proverbs, who having enticed a young man to come into her company, used such an art of lust to abuse him, and so many bewitching enticements to allure him, that at last he yields unto her, and follows her as an ox to the slaughter, and as a fool to the stocks: as it is, Prou. 7. 10. 11. 13. 21. 22. Prou. 7. 10. 11. The use hereof is, that if we desire to preserve our chastity, we avoid the company of adulterers and unclean persons, seeing in itself it is sufficient to corrupt us, and to make us copartners with them in this sin. For as there needeth no bellows to blow the fire, when it toucheth gunpowder, because the one is no more fit to fire, than the other to be inflamed; so there needeth no other help to inflame the heart with lust, than the touch and familiar acquaintance of unchaste persons; because as they are fit with the fire of their lust to inflame us, so we carry in ourselves such combustible matter, as is no less ready to take the fire & to be inflamed. Thirdly, we here learn that it is one of the highest degrees That it is an high degree of wickedness to be in love with sin. of sin, when as we do not only fall into wickedness, but also grow into love and liking with it: for this is the sin of the Princes of Israel in this place, who did not only bribe, but also took delight in bribing, and not only said, but loved to say, Bring ye. Which as it argued that they had brazen faces, so also that their hearts were rotten, and wholly corrupted with sin. So long as the sickness is seated in the outward parts only, there is great hope of recovery, because whilst the heart is whole and sound, it ministereth and conveyeth life, spirits and strength to the exterior members, whereby they are enabled to encounter the disease, and in the end to expel it and get victory; but if it have once seized upon the heart, and taken through possession of it, there is no hope of any recovery; so whilst our spiritual diseases of sin enter no further than the imaginations, thoughts, words or outward actions, our hearts continuing sound in their integrity & uprightness, there is assured hope, that they ministering continually spiritual life, and strength, to all the rest of the regenerate parts, they will in time expel the corrupt humours of sin, and obtain a full conquest over these spiritual diseases; but if sin have taken possession of the heart, so that having committed it, we like, and love, and highly value it in our affections, then remaineth no hope of recovering spiritual health, or of escaping death and utter destruction, unless the Lord cure us by miracle, and taking away the corrupted heart out of our bodies, do give unto us new hearts which are sound and upright. It is the top of our perfection, and the farthest progress which we can make in Christianity, when we cleave unto the Lord with all our hearts, loving him entirely, and our neighbour for his sake, and when being inflamed with the fire of this holy love, we labour to perform all good duties unto them both, and take our chief delight in this performance; and so contrariwise it is one of the deepest degrees of sin, when we set our hearts upon it, and love it as our dearest darling, and not only willingly transgress God's commandments, but also delight in our transgression. The first is an evident sign of the child of God, though he have never so many infirmities and imperfections; the latter an apparent token of the child of the devil, though he be graced with never so good a nature, never so many counterfeit moral virtues, never so glorious a show of honesty and civility. It is common to those that are regenerate to slip into the puddle of sin; but being defiled, they are never at rest till they be washed and cleansed from their pollution with the blood of Christ, applied unto them by a true and renewed faith; but it is proper to the unregenerate, after they are fallen into this filthy sink to wallow in it, and to take their chief delight in their pollution. It is incident to the faithful to be lead Rom. 7. 24. captive of sin, howbeit being in captivity they are never quiet till they come out of this thraldom, and obtain desired liberty; but it is peculiar to the wicked being made slaves to love their bondage, and being imprisoned as Satan's vassals, to delight in their prison, and to be in love with their greves, setters and chains of sin, wherewith they are held in his captivity. The godly may do the evil they would not, and neglect the good which they would do; nevertheless, they take no pleasure in their transgressions, but they are delighted in the law of God, in the inner man, and it is as sweet unto them, as the honey or honey comb; but to commit wickedness with the full swinge and consent of will, to loath virtue, and to be in love with vice, to offend God, and to be well pleased when he is offended, is the devils badge, whereby his servants are known and distinguished from the servants of God. Lastly, we here observe, that the Lord condemneth it as a great sin in the Rulers of Israel, to take bribes and rewards, in that not only thereby themselves were corrupted, but also the whole state of government disjointed, and disordered; because their bribing perverted justice, and brought in impunity, and together with it, all manner of sin and wickedness. But of this sin my purpose is to speak more largely elsewhere, and therefore I will here pass it over. ANd thus much concerning their sins. Their punishment followeth: Vers. 19 The wind hath bound them up in her Verse. 19 wings; And they shall be ashamed of their sacrifices. In which The exposition. words he denounceth against them a double punishment, the latter whereof is the effect of the former; the first is captivity, in these words, The wind hath bound them up in her wings: the other is shame and confusion, in the words following, and they shall be ashamed of their sacrifices. The former is expressed in a lofty allegory, wherein he resembleth the wrath of God pursuing the wicked Israelites, to a swift wind, or an unresistible tempest; and the people to dust or chaff, which thereby is caught up and scattered over the face of the earth. This similitude is here contracted, but may be thus explicated; As the wind catcheth up the chaff, and carrieth it aloft with unresistible swiftness, as though it were fast bound unto his wings; and having tossed it to and fro, doth at last scatter it abroad upon the earth: so the anger of God stirred up with the sins of the Israelites, should seize upon them like a furious tempest, and scatter them here and there in a miserable captivity, amongst the Gentiles and nations, who should be Lords over them. The persons then thus to be scattered, were the people of Israel, signified by this word (them) which in the original is expressed in the feminine gender, and singular number, ligavit eam, hath bound her, towit, the nation of the Israelites, or the tribe of Ephraim, of which the former words are to be understood. The means whereby they should be thus scattered, was the wind of God's fury and fierce displeasure, provoked by their sins. The like allegory is used, job 21. 18. Psal. 1. 4. where it is Job 21. 18. Psalm. 1. 4. Ezech. 5. 3. said, that the wicked are as chaff, which the wind driveth away, Ezech. 5. 3. Now the cause why he useth this similitude, was not only because these dark speeches were fit for a prophecy, which is as a book sealed up, until it be opened and expounded by the event; but also because in these few words, being rightly understood, those heavy judgements which were inflicted upon the Israelites, were most fully and fitly signified. For first, hereby is implied the suddenness of this judgement which should befall them, when they least expected it: for as a foul storm suddenly followeth a fair calm; and the wind which cometh we know not from whence, rusheth upon us with unexpected speed: so the Lord surpriseth the Israelites at unawares, with his heavy punishment of a miserable captivity, and whilst they pampered themselves with the fleshly pleasures of drunkenness and uncleanness, and hoarded up the riches of iniquity by bribing and extortion, as though they were assured that they should never be dispossessed of them; even then suddenly the wrath of God attached them, and brought upon them the Assyrians, who spoilt the land, and led them into cruel bondage. Secondly, hereby is implied the swiftness of this judgement, which is here compared to the swiftness of the wind, and that when it goeth on God's message with posting speed; for as though the swiftness of the wind were not quick enough, to express the speediness of God's vengeance, he giveth wings unto it, to double (as it were) his haste. And thus this similitude is commonly used to signify the hasty speediness of an action. So when David would in lively manner express the speedy swiftness, which the Lord useth in assisting his servants, and destroying his enemies, he saith, that He road upon the Cherub and did fly, and he came flying upon the wings of the wind, Psal. 18. 10. 2. Sam. 22. 11. and Psalm. Psalm. 18. 10. & 104 3. 2. Sam. 22. 11. 104. 3. He maketh the clouds his chariot, and goeth upon the wings of the wind. And in the same sense this similitude is used with profane writers. So Virgil, Et ventis & fulmi●●s ocyor alis, swifter than the wind or lightning. Thirdly, hereby is implied, that this judgement should come upon them with such unresistible fury, that they should not be able by any means to withstand it; and this is signified, whereas it is said, that the wind should bind them in his wings, that is, as they who are bound hand and foot are utterly unable to make resistance; so they should be so overmatched and hampered by the Assyrians, that it should be but folly to strive against their strength, seeing they should be debarred of all means, whereby they might either defend themselves, or offend the enemy. And thus the unresistible power of the Chaldeans is at large described, joel. 1. 6. 7. & 2. 2. 3. etc. Joel. 1. 6. & 2. 2. 3. Fourthly, hereby is signified the nature of their captivity, namely, that being led away by their enemies, they should not have any set place, wherein they might rest and assemble themselves together, for the performance of civil and divine duties; but that they should be tossed to and fro, from post to pillar, and be scattered and dispersed one from another, in the land of their captivity, amongst the Gentiles and nations, as the wind scattereth the chaff upon the face of the earth. Lastly, the certainty of this judgement is here expressed, in that he doth not use the future tense, as speaking of a thing to be done in time to come, but the perfect tense, as though it were to come upon them with such undoubted certainty, that it seemed to be as it were done already. So joh. 3. 36. He Joh. 3. 36. that believeth the Son hath everlasting life; that is, shall most surely have it, and he that believeth not is condemned already. And this is the judgement which is here threatened: the which accordingly was inflicted, under the reign of Hosea King of Israel, in the two hundred forty and third year of the Israelitish monarchy, when as they were carried away captive, by Salmanasser, and dispersed amongst the Heathen nations, as appeareth, 2. King. 17. 2. King. 17. And so much concerning the first punishment. The second is shame and confusion, in these words, And they shall be ashamed of their sacrifices. The which punishment is an effect of the former: for when as they were brought into great straits and grievous calamities, and could have no help or relief from the idols which they had served, than they were ashamed, when they considered that they had spent all their labour and cost in vain. Whilst idolaters flourish in prosperity, they flatter themselves in their sins, & become hereby more obstinate in their superstition; imagining that they are privileged from God's judgements, and have the fruition of all his blessings, for their false worship sake: but when the hand of God lieth heavy upon them, and when he seemeth (as it were) to fight with them from heaven, by inflicting upon them grievous afflictions; then they double their devotions and superstitions unto their idols, that by their help they may be delivered: but when they find their hope frustrate, and that they are forsaken of their idols when they most need their help, then at length they acknowledge their impotency and insufficiency, & are confounded with shame, when they see that their gods, in whom they gloried, fail them, and that they have spent upon them so much unrewarded cost, and bootless labour. The punishment then here denounced is shame and confusion; the cause of this shame, is their sacrifices, not such as they offered unto the true God, in such manner and form as he had prescribed in his word, which always bring boldness, confidence, and assured hope of help and deliverance; according to that Psalm 25. 3. All that hope in thee shall not be ashamed: Psal. 25. 3. but here he understandeth such sacrifices as were offered unto idols, according unto their own wills and inventions; and therefore he calleth them their sacrifices: that is, sacrifices of their own devising and inventing; whereby also he doth synecdochically understand all their false worship and idolatry, whereby they served false gods. And this is the meaning of the words. The doctrines The Doctrines. which arise out of them are these. First, we may observe, that voluptuousness and covetousness, are the causes and forerunners Voluptuousness and covetousness, are the causes and forerunners of confusion and destruction. of confusion and destruction: for when a people go on securely in the fruition of sinful pleasures, and greedily give themselves to all manner of covetous courses, which seem to promise them any gain, as though they imagined that they should for ever live upon the earth; then Gods judgements with winged speed shall attach them, and bring them to shame and utter ruin. So when the people of Israel polluted themselves with those filthy pleasures of drunkenness and whoredom, and when their rulers greedily gaped after gain, defiling their hearts with covetousness, and their hands with bribes; the Lord threateneth that he will surprise them and carry them away, as it were, in the whirlwind of his wrath, when they least of all suspected any danger. Thus the old world spent their time wholly in voluptuous pleasures, in eating, and drinking, in marrying wives, and giving in marriage, unto the day that Noah entered into the joel 1. 6. and 2. 2. 3. Ark; and the flood came and destroyed them all: Matth. 17. 27. And the Sodomites also wholly addicted themselves to belly cheer, surfeiting, and drunkenness, to buying and selling, planting and building, until in the day that Lot went out of Sodom; it reined sire and brimstone from heaven and destroyed them all: vers. 28, 29. So when Balthaser and his Princes securely enjoying Nebuchadnezzers conquests, gave themselves to eating, drinking, and voluptuous pleasures, the handwriting of vengeance appeared unto them, perplexing them with unexpected fear and sudden confusion; and speedy vengeance seizing upon them, their Monarchy was overthrown, and themselves overcome and slaughtered by their enemies. And latter experience hath taught us, that as the Roman Empire increased and flourished, whilst they used severer discipline, sobriety, temperance, bounty, and homely gravity, every one neglecting their own particular, to benefit their Country, and advance the good of the Commonwealth; so, when they effeminately did spend their times in voluptuous pleasures, wanton luxuriousness, excessive pride and bravery; and to maintain themselves in these prodigal courses, greedily scraped from the Commonwealth to enrich their private houses, and advance their own estate; they having first made themselves slaves to their wanton lusts, afterwards became slaves to their cruel enemies; and losing that through intemperancy and covetousness, which their ancestors had won by sobriety, continency, and frugality, of the conquerors of the world, they became the underlings and vassals of the barbarous Goths and Vandals. And this must needs come to pass, both in respect of Gods righteous judgements, with whom it is just to punish abused prosperity with wretched adversity, wasteful prodigality with extreme beggary, haughtiness and pride with an abject and base condition, oppression with oppression, and tyranny with slavery: and also in reason and civil policy; for as on the one side pleasures make men proud, wanton, impatient, discontent, and insolent in offering wrongs and injuries, by all which they exasperated others, and procure against themselves many implacable enemies; so also they effeminate the mind, and so disable the body, that they are not able to uphold themselves in their unjust courses against the least violence, but become an easy pray to their incensed enemies, when they go about to right their own wrongs, and to repay their injuries with ●ust revenge. The use hereof is, that it serve as a warning to the people That our land is much corrupted with voluptuous pleasures and covetousness. of this our land, which is exceedingly corrupted with these sins; that they turn from these wicked courses by true repentance, that so they may be reconciled unto God, and prevent the like fearful judgements, unto which they are liable, being defiled with the like wickedness. For hath not our long peace and prosperity brought an universal sleep of security upon the land? Have not our people grievously abused their great plenty, and the manifold blessings wherewith God hath enriched them, by misspending them in voluptuous pleasures, and in all manner of luxurious wantonness and intemperance? Was ever the land so defiled with surfeiting and drunkenness, whoredom, and all manner of uncleanness? Was there ever the like greedy covetousness, oppression, bribing, extortion, and all manner deceitful & cruel dealing? Were ever the hearts and hands of our Nation so effeminated, as in these times, wherein there is scarce any difference between men and women in niceness, wantonness, and soft luxuriousness, both in respect of diet and attire? Is not the manly courage, and able valour of this our Nation much decayed, and doth not foxlike wiliness take the place of true fortitude? Finally, were ever men more insolent in offering injuries, or more impotent in repelling deserved revenge? What therefore can remain but a miserable conclusion of all these premises? what can we expect, but that as we have matched, and surpassed those who have gone before us, in voluptuousness, intemperance, and covetousness; we should also be like unto them in punishment, confusion, and destruction, unless we speedily prevent God's judgements by unfeigned repentance, and avert these punishments by turning from our sins? Secondly, we may here observe, that howsoever the Lord The Lord's patience endeth in wrath towards the impenitent. in his infinite patience and long suffering, deferreth the just punishment of wicked men and sinful nations, to the end that hereby they may be drawn to repentance, & so escape his plagues; yet when notwithstanding all this mercy and patience of God, they continue in their heinous transgressions, the Lord bringeth his judgements like a whirlwind, and taketh them away in a tempest of his wrath; as appeareth in the example of the Israelites in this place. More paticularly Punishment cometh upon the wicked suddenly. the punishments of the wicked, which have been long deferred, shall at length come upon them suddenly, and when they least expect any danger; even as the storm doth suddenly follow the calm. To this purpose it is said; that Though the excellency of the wicked mount up to heaven, and his head reach unto the clouds; yet shall he perish for ever, like his dung, and they which have seen him shall say, Where is he? He shall flee away as a dream, and they shall not find him, and shall pass away as a vision in the night: job 20. 6, 7, 8. And Job 20. 6, 7, 8. & 21. 13. Psal. 73. 19 Chap. 21. 13. They spend their days in wealth, and suddenly they go down to the grave. So Psal. 73. 19 How suddenly are they destroyed, perished, and horribly consumed, as a dream when one awaketh! And the Prophet Esay compareth the destruction of the wicked to the ruins of a wall, which though it standeth a long time, yet it suddenly falleth and in a moment: Esa. 30. 13. Therefore this iniquity shall be unto you as a breach Esa. 30. 13. that falleth, or as a swelling in an high wall, whose breaking cometh suddenly and in a moment. Examples whereof we have in the old world, and in Sodom and Gomorrah, who whilst they securely enjoyed their voluptuous pleasures without fear of any danger, were suddenly surprised with God's judgements, even with the general deluge, & with fire and brimstone descending down from heaven. So when Nebuchadnezzer gloried in his power and majesty, it is said, that whilst the word was yet in his mouth, the message of God's anger was delivered unto him. Secondly, as the wind is so swift that it is impossible to God's judgements are swift and unavoidable. flee away from it, though we run upon our greatest speed; so the judgements of God pursue the wicked with such posting haste, that it is impossible for them to escape, though they be as swift as the Hind in the forest, or the Swallow in the air. To this purpose it is said, Matth. 3. 5. I will come Mal. 3. 5. near to you to judgement, and I will be a swift witness against the soothsayers, etc. And 2. Pet. 2. 1. the Apostle saith, that 2. Pet. 2. 1. the lying Prophets by their false teaching brought upon themselves swift damnation. So when the Lord would bring upon the men of juda destruction and desolation, he saith, that their enemies should come up against them as the clouds, his chariots as tempests, and that his Horses should be lighter than the Eagles: jere. 4. 13. And therefore though jer. 4. 13. & 46. 6. they were never so swift, yet they should not be able to flee away: as he also speaketh Chap. 46. 6. for either the flight should perish from the swift, as it is Amos 2. 14. or if they Amos 2. 14. continued in their swiftness, their persecutors should be swifter, as the Lord threateneth, Esa. 30. 16. Esa. 30. 16. Thirdly, as the wind or tempest carrieth away the dust Wicked men cannot resist when God punisheth. and chaff with such unresistible fury, that it is altogether impossible for it by any weight or strength it hath to remain together undispersed; so the judgements of God do surprise the wicked with such force and violence, that it is not possible for them with their greatest power to make any resistance, but their destruction shall be unto them altogether unrecoverable. In which respect the Prophet compareth Esa. 30. 13, 14. the judgements of God falling upon wicked men, to the ruins of a wall; for as before it falleth, it may easily be underpropped and repaired, but when it is in falling, it cannot be stayed by any force of man; so howsoever it is no hard thing to prevent the judgements of God from lighting upon us before they attach us, if we forsake our sins by true repentance; it if the sentence be past, and the punishments have already begun to seize upon us, then is our case desperate and unrecoverable, seeing we are not able to make any resistance, hor to withstand them with our greatest power. And hence also it is that in the same place he compareth the wicked to a Potter's pot, which is so brittle that it is broken with the least violence, and being broken, cannot be amended nor serve for any use, Esa. 30. 13, 14. to the same purpose it is said, Prou. 6. 15. That the wicked man Prou. 6. 15. shall be destroyed suddenly, and without recovery: and that as the swift should not scape by flight, so neither the strong man by his strength, jerem. 46. 6. So Amos 2. 14. jere. 46. 6. Amos 2. 14. The flight shall perish from the swift, and the strong shall not strengthen his force neither shall the mighty save his life. And in this respect the wrath of God in this place, is compared to a strong wind, and the wicked to chaff which is scattered by it. So job. 21. 18. They shall be as stubble before the Job 21. 18. Psal. 1. 4. wind, and as chaff that the storm carrieth away: Psalm. 1. 4. The use hereof is, that when being guilty of sin, we hear the judgements of God denounced against us, we do earnestly repent of our wickedness, flee unto the throne of grace, submit ourselves under God's hands, and humbly sue for pardon and forgiveness, seeing it is the only course we can take to secure us, from being overwhelmed with God's plagues. For if we flee from the Lord, his judgements shall pursue us with unexpected speed, and shall overtake us like the swift wind in our greatest haste; and if we struggle and strive against them, they will overthrow us with unresistible violence, and like a furious tempest they will carry us away as dust or chaff. The last thing to be observed is the punishment of idolatry Idolatry is punished with shame and confusion. and superstition; for howsoever idolaters whilst they prosper in their superstition and false worship, glory in their idols, and ascribe all the benefits which they have received unto them, and their own idolatrous devotions, yet when the Lord thundereth against them from heaven with his judgements, and bringeth upon them afflictions and inextricable calamities, and when for the removing of these evils, they have long sued unto their idols for help in vain, then are they covered and overwhelmed with shame and confusion, then do they with desperate sorrow bewail their former follies, and their bootless devotions, and cast away from them their images as unprofitable, wherein formerly they placed their chiefest confidence. And this confusion as it is here pointed at by our Prophet, so is it in large and most lively manner deciphered, Esa. 2. 19 Then Esay 2. 19 ●0. 21. shall they go into the holes of the rocks, and into the caves of the earth, from before the fear of the Lord, and from the glory of his majesty, when he shall arise to destroy the earth. 20. At that day shall a man cast away his silver idols, and his golden idols (which they had made themselves to worship them) to the moles and to the backs. 21. To go into the holes of the rocks, and into the tops of the ragged rocks; from before the fear of the Lord, and from the glory of his majesty, when he shall rise to destroy the earth. So our Prophet saith, that when the Lord in his wrath should destroy Auen, that is, the places consecrated to idolatry, than the idolaters being confounded with shame, should say to the mountains, cover us, and to the hills, fall upon us. Chap. 10. 8. And this is that punishment which the Prophet desireth should be inflicted Hosea 10. 8. upon idolaters, Psalm. 97. 7. Confounded be all, they which Psal. 97. 7. serve graven images, and that glory in idols. And which the Prophet Esay denounceth against the idolatrous jews, Esa. 1. 29. For they shall be confounded for the oaks which ye Esay 1. 29. have desired, and ye shall be ashamed of the gardens that ye have chosen. An example hereof we have in Baal's priests, who were confounded with shame, when as they were in the sight of the people abandoned of his help, when they most 1. King. 18. needed and implored it. The use hereof is, that abhorring and renouncing idols, True obedience bringeth hope & help. and all manner of idolatrous superstition, which will leave us hopeless and helpless in our greatest extremities, we do cleave unto the true jehovah, performing unto him such faithful and sincere service as he requireth in his word, without the mixture of human inventions; and then the Lord will preserve us in the day of affliction from all evil. Or if for his glory and our trial he bring us to the touchstone of adversity, and suffer us to taste of some calamity and misery, yet will he give us such a comfortable feeling of his favour, and arm us with power and patience to bear our troubles, that we shall never go away ashamed and confounded. To this purpose is that, Psalm. 34. 5. They shall Psal. 34. 5. look unto him and run to him, and their faces shall not be ashamed: And Psalm. 25. 3. All that hope in thee shall not be ashamed. Psal. 25. 3. So the Lord promiseth that none of them who consecrate themselves unto him to be his people, shall ever be ashamed, joel 2. 26. And this David found by experience Joel. 2. 26. both of his ancestors, as appeareth Psalm. 22. 4, 5. Our fathers trusted in thee, they trusted in thee, and thou didst deliver them. 5. Called upon thee and were delivered, they trusted in thee, and were not confounded. And also of himself, Psalm. 34. 4. I sought the Lord, and he heard me, and delivered me out of all my fear. Whereas if we leave the Lord, and trust in idols, and in our own inventions and idolatrous superstitions, we shall be abandoned in our greatest need, and be confounded with shame, when we expect help and deliverance. FINIS.